“Me to Ciconia brought the wind from Troy.” —_Od._ ix, 39. _Of things some are good, some evil, and some indifferent. Now the good things are the virtues, and those that have the nature of virtue, and the evil things the vices, and those that have the nature of vice; and the indifferent things are between these, as wealth, health, life, death, pleasure, affliction._ And how do you know this? Because Hellanicus affirms it in his history of the Egyptians; for as well say this as that Diogenes has it in his Ethics, or Chrysippus, or Cleanthes. But have you tested any of their sayings, and formed an opinion for yourself? Show me how you are wont to bear a storm at sea. Do you remember the difference between good and evil when the sail clatters, and some vexatious man comes to you as you are shrieking, and says— ——“Tell me, by the Gods, what you were lately saying, Is it any vice to be shipwrecked? Hath it anything of the nature of vice?” Would you not lay hold of a stick and shake it in his face: _Let us alone, man; we are perishing, and you come to mock us!_ And do you remember the difference if you are accused of something and Cæsar sends for you? If one should come to you when you enter, pale and trembling, and should say, “Why do you tremble, man? what is your business concerned with? Doth Cæsar there within dispense virtue and vice to those who go in to him? _Why_, you will say; _must you too mock me in my calamities?_ ——“Nevertheless, tell me, O Philosopher, why you tremble—is it not merely death that you are in danger of, or imprisonment, or bodily suffering, or exile, or disgrace? What else? Is it any vice? or anything of the nature of vice?” And you will reply somewhat to this effect: _Let me alone, man; my own evils are enough for me._ And truly you say well, for your own evils are enough for you; which are meanness, cowardice, and your false pretenses when you sat in the school of philosophy. Why did you deck yourself in others’ glory? Why did you call yourself a Stoic?