good thing? Have you practised yourself in these answers, or only
against sophisms? Why do you wonder then if in the cases which you have
studied, in those you have improved; but in those which you have not
studied, in those you remain the same? When the rhetorician knows that
he has written well, that he has committed to memory what he has
written, and brings an agreeable voice, why is he still anxious? Because
he is not satisfied with having studied. What then does he want? To be
praised by the audience? For the purpose then of being able to practise
declamation he has been disciplined; but with respect to praise and
blame he has not been disciplined. For when did he hear from any one
what praise is, what blame is, what the nature of each is, what kind of
praise should be sought, or what kind of blame should be shunned? And
when did he practise this discipline which follows these words (things)?
Why then do you still wonder, if in the matters which a man has learned,
there he surpasses others, and in those in which he has not been
disciplined, there he is the same with the many. So the lute player
knows how to play, sings well, and has a fine dress, and yet he trembles
when he enters on the stage; for these matters he understands, but he
does not know what a crowd is, nor the shouts of a crowd, nor what
ridicule is. Neither does he know what anxiety is, whether it is our
work or the work of another, whether it is possible to stop it or not.
For this reason if he has been praised, he leaves the theatre puffed up,
but if he has been ridiculed, the swollen bladder has been punctured and
subsides.

This is the case also with ourselves. What do we admire? Externals.
About what things are we busy? Externals. And have we any doubt then why
we fear or why we are anxious? What then happens when we think the
things, which are coming on us, to be evils? It is not in our power not
to be afraid, it is not in our power not to be anxious. Then we say,