---
title: "To Prove that every Man who is virtuous is also free"
author: "Philo of Alexandria"
translator: "C. D. Yonge"
languages: [en]
shelf: "Second Temple"
section: 9 of 13
url: https://scriptura.si/works/philo-tlg027-yonge-ogl/9/
cite: "Philo of Alexandria, tr. C. D. Yonge, To Prove that every Man who is virtuous is also free, section 9. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg027-yonge-ogl/9/"
---

# To Prove that every Man who is virtuous is also free

*Philo of Alexandria, tr. C. D. Yonge*

## 9. Section 103

Source: https://scriptura.si/works/philo-tlg027-yonge-ogl/9/ · cite a paragraph as https://scriptura.si/works/philo-tlg027-yonge-ogl/9/#p-N

[¶0] and when Syleus came, and got angry both at the loss and also at the easy indifference of his servant, and at his preposterous contempt for his master, he never changed colour, nor made any difference in his conduct, but said with the most perfect confidence— "Sit down and drink, and thus you shall At once appreciate my character, And learn to be my master in reality."

### Section 104

[¶2] Shall we then say that he is the slave, or rather the master of his master, when he dares in this manner not only to accost him with such freedom, but even to impose injunctions on him who has purchased him, as if he would beat and insult him if he were to be stubborn and disobedient, and, if he introduced any one to assist him, as if he would destroy them all to a man? Therefore the writings which were delivered respecting this purchase must have been an utter absurdity and a mere joke, since they would be trampled upon by the more effectual power of the slave bought under them, being of less value than unwritten covenants, and being likely to be utterly destroyed by moths, or time, or mould and rust.

### Section 105

[¶4] But it is not right, some one will say, to bring forward the actions of heroes as proofs of the correctness of an argument, for that they were greater than the common run of human nature, and were more on a par with the heavenly beings themselves, as having been born of a sort of mixed generation, and having sprung from mortal and immortal seed at the same time, being correctly entitled demigods, the mortal part of their composition being tempered by the incorruptible part, so that there is nothing extraordinary in the fact of their having despised those mortals who designed to bring slavery upon them.

### Section 106

[¶6] However, let it be so. Are then Anaxagoras and Zeno the Eleatic heroes, or descended from gods? And nevertheless they, when tortured with the most unprecedented devices of cruelty by savage tyrants, wholly pitiless by nature, and even more than usually exasperated against them, looking on their bodies as if they belonged to strangers, or even to enemies, disregarded and utterly disdained the formidable evils with which they were afflicted;

### Section 107

[¶8] for through the love of knowledge having accustomed their souls from the very beginning to keep aloof from all participation with the passions, and to cling to education and wisdom, they easily endured the prospect of its emigrating from the body, and made it a dweller with prudence and courage, and other virtues.

### Section 108

[¶10] Therefore, the one being hung up and violently stretched for the sake of making him divulge some secret, showed himself mightier than fire or iron, though they are the strongest things in nature, and biting off his tongue with his teeth, spit it at his torturer, that he might not involuntarily utter what he ought to bury in silence, under the influence of agony;

### Section 109

[¶12] and the other said with great fortitude, "Beat Aristarchus’s skin, for you cannot beat Aristarchus himself." These instances of brave fortitude, wholly full of daring, exceed in no slight degree the nobleness of those heroes, because the one class have a glory handed down to them by their ancestors without any actions of their own, while the fame of the others is founded on deeds of virtue deliberately performed, which very naturally make immortal those who practise them in a guileless spirit.

### Section 110

[¶14] I know also that combatants in the pancratium very often, out of the excess of their spirit of rivalry, and of their eagerness for victory, when their bodies are exhausted do yet keep up their spirits, and strive with their soul alone, which they have accustomed to look contemptuously on danger, and thus they endure toil and pain to the very end of their life.

### Section 111

[¶16] Shall we then fancy that those men who have practised themselves so as to arrive at vigour of body, have been able to trample on the fear of death, either through hope of victory or from the desire of escaping the sight of their own defeat; but those who train up in themselves the invisible mind, which is really and truly the man himself, bearing about him the appearance perceptible by the outward senses as his house, and who educate it by the principles and maxims of philosophy and the rules of virtue, will not be willing to die for the sake of freedom, in order to perform the journey appointed for them by fate with an indomitable and free spirit?

### Section 112

[¶18] They say that on one occasion, at one of the sacred games, two athletes who were contending with one another with equally matched strength and courage, doing the same things to one another, and suffering the same things, did not desist from the contest till they both fell dead. "My too brave son, thy courage will destroy thee," Hom. Il. vi. 409. some one may say with reference to such persons.

### Section 113

[¶20] However is the death of such combatants glorious when it is encountered for the sake of some wild olives and parsley-leaves, and must it not be much more so when endured for the sake of freedom, the love of which, if one must tell the plain truth, is firmly established in the soul alone, as if it were some extraordinary portion of it firmly united with it, which if it were cut off the whole composition of the man must necessarily be destroyed?

### Section 114

[¶22] The indomitable spirit of a Lacedaemonian boy, whether derived from his birth or from nature, is celebrated, in which nation they are accustomed to hunt carefully for the virtues; for when he had been carried off as a prisoner by some one of the soldiers of Antigonus, he submitted to whatever was put upon him which became a free man, but refused to submit to menial offices, saying that he was not going to be a slave; and yet by reason of his age he could not as yet have been thoroughly educated in the laws of Lycurgus, because he had only tasted them, but he judged a violent death preferable to the life which was before him, and, despairing of any deliverance, he cheerfully slew himself.

### Section 115

[¶24] It is also related that some Dardanian women who had been taken prisoners by the Macedonians, looking upon slavery as the most disgraceful of all evils, threw their children, whom they were carrying in their bosoms, into the deepest part of the river, saying at the same time, "At all events you shall not be slaves, but, before you can begin to experience such a miserable life, you shall cut off all such necessity, and travel in freedom the inevitable and last road of human existence."