XXII

If G.o.d had made that part of His own nature which He severed from Himself and gave to us, liable to be hindered or constrained either by Himself or any other, He would not have been G.o.d, nor would He have been taking care of us as He ought ... . If you choose, you are free; if you choose, you need blame no man--accuse no man. All things will be at once according to your mind and according to the Mind of G.o.d.

XXIII

Petrifaction is of two sorts. There is petrifaction of the understanding; and also of the sense of shame. This happens when a man obstinately refuses to acknowledge plain truths, and persists in maintaining what is self-contradictory. Most of us dread mortification of the body, and would spare no pains to escape anything of that kind.

But of mortification of the soul we are utterly heedless. With regard, indeed, to the soul, if a man is in such a state as to be incapable of following or understanding anything, I grant you we do think him in a bad way. But mortification of the sense of shame and modesty we go so far as to dub strength of mind!

XXIV

If we were as intent upon our business as the old fellows at Rome are upon what interests them, we too might perhaps accomplish something.

I know a man older than I am, now Superintendent of the Corn-market at Rome, and I remember when he pa.s.sed through this place on his way back from exile, what an account he gave me of his former life, declaring that for the future, once home again, his only care should be to pa.s.s his remaining years in quiet and tranquility. "For how few years have I left!" he cried. "That," I said, "you will not do; but the moment the scent of Rome is in your nostrils, you will forget it all; and if you can but gain admission to Court, you will be glad enough to elbow your way in, and thank G.o.d for it." "Epictetus," he replied, "if ever you find me setting as much as one foot within the Court, think what you will of me."

Well, as it was, what did he do? Ere ever he entered the city, he was met by a despatch from the Emperor. He took it, and forgot the whole of his resolutions. From that moment, he has been piling one thing upon another. I should like to be beside him to remind him of what he said when pa.s.sing this way, and to add, How much better a prophet I am than you!

What then? do I say man is not made for an active life? Far from it!

... But there is a great difference between other men's occupations and ours... . A glance at theirs will make it clear to you. All day long they do nothing but calculate, contrive, consult how to wring their profit out of food-stuffs, farm-plots and the like... . Whereas, I entreat you to learn what the administration of the World is, and what place a Being endowed with reason holds therein: to consider what you are yourself, and wherein your Good and Evil consists.

XXV

A man asked me to write to Rome on his behalf who, as most people thought, had met with misfortune; for having been before wealthy and distinguished, he had afterwards lost all and was living here. So I wrote about him in a humble style. He however on reading the letter returned it to me, with the words: "I asked for your help, not for your pity. No evil has happened unto me."

XXVI

True instruction is this:--to learn to wish that each thing should come to pa.s.s as it does. And how does it come to pa.s.s? As the Disposer has disposed it. Now He has disposed that there should be summer and winter, and plenty and dearth, and vice and virtue, and all such opposites, for the harmony of the whole.

XXVII

Have this thought ever present with thee, when thou losest any outward thing, what thou gainest in its stead; and if this be the more precious, say not, I have suffered loss.

XXVIII

Concerning the G.o.ds, there are who deny the very existence of the G.o.dhead; others say that it exists, but neither bestirs nor concerns itself nor has forethought for anything. A third party attribute to it existence and forethought, but only for great and heavenly matters, not for anything that is on earth. A fourth party admit things on earth as well as in heaven, but only in general, and not with respect to each individual. A fifth, of whom were Ulysses and Socrates are those that cry:--

I move not without Thy knowledge!

XXIX

Considering all these things, the good and true man submits his judgement to Him that administers the Universe, even as good citizens to the law of the State. And he that is being instructed should come thus minded:--How may I in all things follow the G.o.ds; and, How may I rest satisfied with the Divine Administration; and, How may I become free?

For he is free for whom all things come to pa.s.s according to his will, and whom none can hinder. What then, is freedom madness? G.o.d forbid. For madness and freedom exist not together.

"But I wish all that I desire to come to pa.s.s and in the manner that I desire."

--You are mad, you are beside yourself. Know you not that Freedom is a glorious thing and of great worth? But that what I desired at random I should wish at random to come to pa.s.s, so far from being n.o.ble, may well be exceeding base.

x.x.x

You must know that it is no easy thing for a principle to become a man's own, unless each day he maintain it and hear it maintained, as well as work it out in life.

x.x.xI

You must know that it is no easy thing for a principle to become a man's own, unless each day he maintain it and hear it maintained, as well as work it out in life.

x.x.xII

What then is the chastis.e.m.e.nt of those who accept it not? To be as they are. Is any discontented with being alone? let him be in solitude. Is any discontented with his parents? let him be a bad son, and lament. Is any discontented with his children? let him be a bad father.--"Throw him into prison!"--What prison?--Where he is already: for he is there against his will; and wherever a man is against his will, that to him is a prison. Thus Socrates was not in prison, since he was there with his own consent.

x.x.xIII

Knowest thou what a speck thou art in comparison with the Universe?---That is, with respect to the body; since with respect to Reason, thou art not inferior to the G.o.ds, nor less than they. For the greatness of Reason is not measured by length or height, but by the resolves of the mind. Place then thy happiness in that wherein thou art equal to the G.o.ds.