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WITH respect to gods, there are some who say that a divine being does not exist: others say that it exists, but is inactive and careless, and takes no forethought about any thing; a third class say that such a being exists and exercises forethought, but only about great things and heavenly things, and about nothing on the earth; a fourth class say that a divine being exercises forethought both about things on the earth and heavenly things, but in a general way only, and not about things severally. There is a fifth class to whom Ulysses and Socrates belong, who say: I move not without thy knowledgeThe line is from the prayer of Ulysses to Athena: Hear me child of Zeus, thou who standest by me always in all dangers, nor do I even move without thy knowledge. Socrates said that the gods know everything, what is said and done and thought (Xenophon, Mem. i. 1, 19). Compare Cicero, De Nat. Deorum, i. 1, 2; and Dr. Price’s Dissertation on Providence, sect. i. Epictetus enumerates the various opinions about the gods in antient times. The reader may consult the notes in Schweighaeuser’s edition. The opinions about God among modern nations, who are called civilized, and are so more or less, do not seem to be so varied as in antient times: but the contrasts in modern opinions are striking. These modern opinions vary between denial of a God, though the number of those who deny is perhaps not large, and the superstitious notions about God and his administration of the world, which are taught by teachers, learned and ignorant, and exercise a great power over the minds of those who are unable or do not dare to exercise the faculty of reason.(Iliad, x. 278). Before all other things then it is necessary to inquire about each of these opinions, whether it is affirmed truly or not truly. For if there are no gods, how is it our proper end to follow them?To follow God, is a Stoical expression. Antoninus, x. 11. And if they exist, but take no care of anything, in this case also how will it be right to follow them? But if indeed they do exist and look after things, still if there is nothing communicated from them to men, nor in fact to myself, how even so is it right (to follow them)? The wise and good man then after considering all these things, submits his own mind to him who administers the whole, as good citizens do to the law of the state. He who is receiving instruction ought to come to be instructed with this intention, How shall I follow the gods in all things, how shall I be contented with the divine administration, and how can I become free? For he is free to whom every thing happens according to his will, and whom no man can hinder. What then is freedom madness? Certainly not: for madness; in freedom do not consist. But, you say, I would have every thing result just as I like, and in whatever way I like. You are mad, you are beside yourself. Do you not know that freedom is a noble and valuable thing? But for me inconsiderately to wish for things to happen as I inconsiderately like, this appears to be not only not noble, but even most base. For how do we proceed in the matter of writing? Do I wish to write the name of Dion as I choose? No, but I am taught to choose to write it as it ought to be written. And how with respect to music? In the same manner. And what universally in every art or science? Just the same. If it were not so, it would be of no value to know anything, if knowledge were adapted to every man’s whim. Is it then in this alone, in this which is the greatest and the chief thing, I mean freedom, that I am permitted to will inconsiderately? By no means; but to be instructed is this, to learn to wish that every thing may happen as it does.This means that we ought to learn to be satisfied with everything that happens, in fact with the will of God. This is a part of education, according to Epictetus. But it does not appear in our systems of education so plainly as it does here. Antoninus (iv. 23): Everything harmonizes with me, which is harmonious to thee, O universe. Nothing for me is too early nor too late. which is in due time for thee? And how do things happen? As the disposer has disposed them? And he has appointed summer and winter, and abundance and scarcity, and virtue and vice, and all such opposites for the harmony of the whole;Upton has collected the passages in which this doctrine was mentioned. One passage is in Gellius (vi. 1), from the fourth book of Chrysippus on Providence, who says: nothing is more foolish than the opinions of those who think that good could have existed without evil. Schweighaeuser wishes that Epictetus had discussed more fully the question on the nature and origin of Evil. He refers to the commentary of Simplicius on the Encheiridion of Epictetus, c. 13 (8), and 34 (27), for his treatment of this subject. Epictetus (Encheiridion, c. 27) says that as a mark is not set up for the purpose of missing it, so neither does the nature of evil exist in the universe. Simplicius observes (p. 278, ed. Schweig.): The Good is that which is according to each thing’s nature, wherein each thing has its perfection: but the Bad is the disposition contrary to its nature of the thing which contains the bad, by which disposition it is deprived of that which is according to nature, namely, the good. For if the Bad as well as the Good were a disposition and perfection of the form (εἴδους) in which it is, the bad itself would also be good and would not then be called Bad. and to each of us he has given a body, and parts of the body, and possessions, and companions.
