Kitap 1
17
I go then to the interpreter of these things and the sacrificer, and I say, Inspect the viscera for me, and tell me what signs they give. The man takes the viscera, opens them, and interprets: Man, he says, you have a will free by nature from hindrance and compulsion; this is written here in the viscera. I will show you this first in the matter of assent. Can any man hinder you from assenting to the truth? No man can. Can any man compel you to receive what is false? No man can. You see that in this matter you have the faculty of the will free from hindrance, free from compulsion, unimpeded. Well then, in the matter of desire and pursuit of an object, is it otherwise? And what can overcome pursuit except another pursuit? And what can overcome desire and aversion (ἔκκλισιν) except another desire and aversion? But, you object: If you place before me the fear of death, you do compel me. No, it is not what is placed before you that compels, but your opinion that it is better to do so and so than to die. In this matter then it is your opinion that compelled you: that is, will compelled willThis is true. If you place before a man the fear of death, you threaten him with the fear of death. The man may yield to the threat and do what it is the object of the threat to make him do; or he may make resistance to him who attempts to enforce the threat; or he may refuse to yield, and so take the consequence of his refusal. If a man yields to the threat, he does so for the reason which Epictetus gives, and freedom of choice, and consequently freedom of will really exists in this case. The Roman law did not allow contracts or agreements made under the influence of threats to be valid; and the reason for declaring them invalid was not the want of free will in him who yielded to the threat, but the fact that threats are directly contrary to the purpose of all law, which purpose is to secure the independent action of every person in all things allowed by law. This matter is discussed by Savigny, Das heut. Römische Recht, iii. § 114. See the title Quod metus causa, in the Digest, 4, 2. Compare also Epictetus, iv. 1, 68, etc.. For if God had made that part of himself, which he took from himself and gave to us, of such a nature as to be hindered or compelled either by himself or by another, he would not then be God nor would he be taking care of us as he ought. This, says the diviner, I find in the victims: these are the things which are signified to you. If you choose, you are free; if you choose, you will blame no one: you will charge no one. All will be at the same time according to your mind and the mind of God. For the sake of this divination I go to this diviner and to the philosopher, not admiring him for this interpretation, but admiring the things which he interprets.
