Confidence (courage) then ought to be employed against death, and caution against the fear of death. But now we do the contrary, and employ against death the attempt to escape; and to our opinion about it we employ carelessness, rashness, and indifference. These things Socrates properly used to call tragic masks; for as to children masks appear terrible and fearful from inexperience, we also are affected in like manner by events (the things which happen in life) for no other reason than children are by masks. For what is a child? Ignorance. What is a child? Want of knowledge. For when a child knows these things, he is in no way inferior to us. What is death? A tragic mask. Turn it and examine it. See, it does not bite. The poor body must be separated from the spirit either now or later as it was separated from it before. Why then are you troubled if it be separated now? for if it is not separated now, it will be separated afterwards. Why? That the period of the universe may be completed, for it has need of the present, and of the future, and of the past. What is pain? A mask. Turn it and examine it. The poor flesh is moved roughly, then on the contrary smoothly. If this does not satisfy (please) you, the door is open; if it does, bear (with things). For the door ought to be open for all occasions; and so we have no trouble. What then is the fruit of these opinions? It is that which ought to be the most noble and the most becoming to those who are really educated, release from perturbation, release from fear. Freedom. For in these matters we must not believe the many, who say that free persons only ought to be educated, but we should rather believe the philosophers who say that the educated only are free. How is this? In this manner: Is freedom anything else than the power of living as we choose? Nothing else. Tell me then, ye men, do you wish to live in error? We do not. No one then who lives in error is free. Do you wish to live in fear? Do you wish to live in sorrow? Do you wish to live in perturbation? By no means. No one then who is in a state of fear or sorrow or perturbation is free; but whoever is delivered from sorrows and fears and perturbations, he is at the same time also delivered from servitude. How then can we continue to believe you, most dear legislators, when you say, We only allow free persons to be educated? For philosophers say we allow none to be free except the educated; that is, God does not allow it. When then a man has turned round before the prætor his own slave, has he done nothing? He has done something. What? He has turned round his own slave before the prætor. Has he done nothing more? Yes: he is also bound to pay for him the tax called the twentieth. Well then, is not the man who has gone through this ceremony become free? No more than he is become free from perturbations. Have you who are able to turn round (free) others no master? is not money your master, or a