reason,” he says, “Diogenes, it is in your power to speak both with the King of the Persians and with Archidamus the King of the Lacedaemonians, as you please.”  Was it because he was born of free parents?  I suppose all the Athenians and all the Lacedaemonians, because they were born of slaves, could not talk with them (these kings) as they wished, but feared and paid court to them.  Why then does he say that it is in his power?  Because I do not consider the poor body to be my own, because I want nothing, because law is everything to me, and nothing else is.  These were the things which permitted him to be free.

Think of these things, these opinions, these words; look to these examples, if you would be free, if you desire the thing according to its worth.  And what is the wonder if you buy so great a thing at the price of things so many and so great?  For the sake of this which is called liberty, some hang themselves, others throw themselves down precipices, and sometimes even whole cities have perished; and will you not for the sake of the true and unassailable and secure liberty give back to God when he demands them the things which he has given?  Will you not, as Plato says, study not to die only, but also to endure torture, and exile, and scourging, and, in a word, to give up all which is not your own?  If you will not, you will be a slave among slaves, even if you be ten thousand times a consul; and if you make your way up to the palace (Caesar’s residence), you will no less be a slave; and you will feel that perhaps philosophers utter words which are contrary to common opinion (paradoxes), as Cleanthes also said, but not words contrary to reason.  For you will know by experience that the words are true, and that there is no profit from the things which are valued and eagerly sought to those who have obtained them; and to those who have not yet obtained them there is an imagination ([Greek:  phantasia]), that when these things are come, all that is good will come with them; then, when they are come, the feverish feeling is the same, the tossing to and fro is the same, the satiety, the desire of things, which are not present; for freedom is acquired not by the full possession of the things which are desired, but by removing the desire.  And that you may know that this is true, as you have labored for those things, so transfer your labor to these:  be vigilant for the purpose of acquiring an opinion which will make you free; pay court to a philosopher instead of to a rich old man; be seen about a philosopher’s doors; you will not disgrace yourself by being seen; you will not go away empty nor without profit, if you go to the philosopher as you ought, and if not (if you do not succeed), try at least; the trial (attempt) is not disgraceful.

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