“Well then, was it nothing which moved you and induced you to desert your child? and how is that possible? But it might be something of the kind which moved a man at Rome to wrap up his head while a horse was running which he favored; and when contrary to expectation the horse won, he required sponges to recover from his fainting fit. What then is the thing which moved? The exact discussion of this does not belong to the present occasion perhaps; but it is enough to be convinced of this, if what the philosophers say is true, that we must not look for it anywhere without, but in all cases it is one and the same thing which is the cause of our doing or not doing something, of saying or not saying something, of being elated or depressed, of avoiding anything or pursuing: the very thing which is now the cause to me and to you, to you of coming to me and sitting and hearing, and to me of saying what I do say. And what is this? Is it any other than our will to do so? No other. But 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,82 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 endeavor 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 persuaded 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 nor slaves nor horses nor dogs, nothing else than opinions.”83 “I hope so.” You see then that you must become a Scholasticus,84 an animal whom all ridicule, if you really intend to make an examination of your own opinions: and that this is not the work of one hour or day, you know yourself.
XII
Of Contentment
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 anything; 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 knowledge” (Iliad x 278).85
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?86 And if they exist, but take no care of anything, in this case also how will it be right to follow them?
