hird 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.

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? And if they exist,
but take no care of anything, in this case also how will it be right to
follow them? But if indeed they do exist and look after things, still if
there is nothing communicated from them to men, nor in fact to myself,
how even so is it right (to follow them)? The wise and good man then,
after considering all these things, submits his own mind to him who
administers the whole, as good citizens do to the law of the state. He
who is receiving instruction ought to come to be instructed with this
intention, How shall I follow the gods in all things, how shall I be
contented with the divine administration, and how can I become free? For
he is free to whom everything happens according to his will, and whom no
man can hinder. What then, is freedom madness? Certainly not; for
madness and freedom do not consist. But, you say, I would have
everything result just as I like, and in whatever way I like. You are
mad, you are beside yourself. Do you not know that freedom is a noble
and valuable thing? But for me inconsiderately to wish for things to
happen as I inconsiderately like, this appears to be not only not noble,
but even most base. For how do we proceed in the matter of writing? Do I
wish to write the name of Dion as I choose? No, but I am taught to
choose to write it as it ought to be written. And how with respect to
music? In the same manner. And what universally in every art or science?
Just the same. If it were not so, it would be of no value to know
anything, if knowledge were adapted to every man's whim. Is it then in
this alone, in this which is the greatest and the chief thing, I mean
freedom, that I am permitted to will inconsiderately? By no means; but
to be instructed is this, to learn to wish that everything may happen as
it does. And how do things happen? As the dispos