suffer? how often and by how many must I be robbed? Then, if I become Caesar's friend, he also is mortal. And if Caesar from any circumstance becomes my enemy, where is it best for me to retire? Into a desert? Well, does fever not come there? What shall be done then? Is it not possible to find a safe fellow traveller, a faithful one, strong, secure against all surprises? Thus he considers and perceives that if he attaches himself to God, he will make his journey in safety.
How do you understand 'attaching yourself to God?' In this sense, that whatever God wills, a man also shall will; and what God does not will, a man also shall not will. How then shall this be done? In what other way than by examining the movements (ὁρμάς, the acts) of God[1] and his administration? What has he given to me as my own and in my own power? what has he reserved to himself? He has given to me the things which are in the power of the will (τὰ προαιρετικά): he has put them in my power free from impediment and hindrance. How was he able to make the earthy body free from hindrance? [He could not], and accordingly he has subjected to the revolution of the whole (τῇ τῶν ὅλων περιόδω)[2] possessions, household things, house, children, wife. Why then do I fight against God? why do I will what does not depend on the will? why do I will to have absolutely what is not granted to me? But how ought I to will to have things? In the way in which they are given and as long as they are given. But he who has given takes away.[3] Why then do I resist? I do not say that I shall be a fool if I use force to one who is stronger, but I shall first be unjust. For whence had I things when I came into the world?—-
- ↑ Schweig. expresses his surprise that Epictetus has applied this word (ὁρμάς) to God. He says that Wolf has translated it 'Dei appetitionem,' and Upton 'impetum.' He says that he has translated it 'consilium.'
It is not unusual for men to speak of God in the same words in which they speak of man. - ↑ See ii. 1. 18. Schweig. expected that Epictetus would have said 'body and possessions etc.' I assume that Epictetus did say 'body and possessions etc.,' and that his pupil or some copyist of MSS. has omitted the word 'body.'
- ↑ The Lord gave and the Lord hath taken away. Job i. 21.' Mrs. Carter.
