For this reason philosophers admonish us not to be satisfied with learning only, but also to add study, and then practice. For we have long been accustomed to do contrary things, and we put in practice opinions which are contrary to true opinions. If then we shall not also put in practice right opinions, we shall be nothing more than the expositors of the opinions of others. For now who among us is not able to discuss according to the rules of art about good and evil things? "That of things some are good, and some are bad, and some are indifferent: the good then are virtues, and the things which participate in virtues; and the are the contrary; and the indifferent are wealth, health, reputation." Then, if in the midst of our talk there should happen some greater noise than usual, or some of those who are present should laugh at us, we are disturbed. Philosopher, where are the things which you were talking about? Whence did you produce and utter them? From the lips, and thence only. Why then do you corrupt the aids provided by others? Why do you treat the weightiest matters as if you were playing a game of dice? For it is one thing to lay up bread and wine as in a storehouse, and another thing to eat. That which has been eaten, is digested, distributed, and is become sinews, flesh, bones, blood, healthy colour, healthy breath. Whatever is stored up, when you choose you can readily take and show it; but you have no other advantage from it except so far as to appear to possess it. For what is the difference between explaining these doctrines and those of men who have different opinions? Sit down now and explain according to the rules of art the opinions of Epicurus, and perhaps you will explain his opinions in a more useful manner than Epicurus himself. Why then do you call yourself a Stoic? Why do you deceive the many? Why do you deceive the many? Why do you act the part of a Jew, when you are a Greek? Do you not see how each is called a Jew, or a Syrian or an Egyptian? and when we see a man inclining to two sides, we are accustomed to say, "This man is not a Jew, but he acts as one." But when he has assumed the affects of one who has been imbued with Jewish doctrine and has adopted that sect, then he is in fact and he is named a Jew. Thus we too being falsely imbued, are in name Jews, but in fact we are something else. Our affects are inconsistent with our words; we are far from practicing what we say, and that of which we are proud, as if we knew it. Thus being, unable to fulfill even what the character of a man promises, we even add to it the profession of a philosopher, which is as heavy a burden, as if a man who is unable to bear ten pounds should attempt to raise the stone which Ajax lifted.