if we had willed otherwise, what else should we have been doing than that which we willed to do? This then was the cause of Achilles' lamentation, not the death of Patroclus; for another man does not behave thus on the death of his companion; but it was because he chose to do so. And to you this was the very cause of your then running away, that you chose to do so; and on the other side, if you should (hereafter) stay with her, the reason will be the same. And now you are going to Rome because you choose; and if you should change your mind,[1] you will not go thither. And in a word, neither death nor exile nor pain nor anything of the kind is the cause of our doing anything or not doing; but our own opinions and our wills (δόγματα).
Do I convince you of this or not? You do convince me. Such then as the causes are in each case, such also are the effects. When then we are doing anything not rightly, from this day we shall impute it to nothing else than to the will (δόγμα or opinion) from which we have done it and it is that which we shall endeavour to take away and to extirpate more than the tumours and abscesses out of the body. And in like manner we shall give the same account of the cause of the things which we do right; and we shall no longer allege as causes of any evil to us, either slave or neighbour, or wife or children, being per- suaded, that if we do not think things to be what we do think them to be, we do not the acts which follow from such opinions; and as to thinking or not thinking, that is in our power and not in externals. It is so, he said. From this day then we shall inquire into and examine nothing else, what its quality is, or its state, neither land
- ↑ κἂν μεταδόξῃ, "if you should change your mind," as we say. So we may translate, in the previous part of this chapter, ἔδοξεν ἡμῖν, σοί, and the like, "we had a mind to such and such a thing." Below it is said that the causes of our actions are "our opinions and our wills," where the Greek for "wills" is δόγματα. If we translate ἔδοξεν ἡμῖν, "seemed right," as some persons would translate it, that is not the meaning, unless we understand "seemed right" in a sense in which it is often used, that is, a man's resolve to do so and so. See Schweig.'s note on ὑπόληψις and δόγμα. As Antoninus says (viii. 1): "How then shall a man do this (what his nature requires)? If he has principles (δόγματα) from which come his affects (ὅρμαι) and his acts (πράξεις)?"
