1. Concerning the Gods, there are some who say that a Divine Being does not exist; and others, that it exists indeed, but is idle and uncaring, and hath no forethought for anything; and a third class say that there is such a Being, and he taketh forethought also, but only in respect of great and heavenly things, but of nothing that is on the earth; and a fourth class, that he taketh thought of things both in heaven and earth, but only in general, and not of each thing severally. And there is a fifth class, whereof are Odysseus and Socrates, who say, Nor can I move without thy knowledge.
1. Concerning the gods, some say that no divine being exists. Others say that he exists but is idle and uncaring, and makes no provision for anything. A third group says that such a being exists and does make provision for things. But this concerns only great and heavenly things, not anything on earth. A fourth group says that he cares for things both in heaven and on earth. But he does so only in general, not for each thing individually. And there is a fifth group, including Odysseus and Socrates, who say, Nor can I move without your knowledge.
Nor can I move without thy knowledge. From Homer, Il. x. 279, 280. Odysseus is speaking to Athene.
2. Before all things, then, it is necessary to investigate each of these opinions, whether it be justly affirmed or no. For if there be no Gods, how can the following of the Gods be an end? And if there are Gods, but such as take no care for anything, then also how can the following of them be truly an end? And how, again, if the Gods both exist and take care for things, yet if there be no communication from them to men, yea, by Zeus, and even to mine own self? The wise and good man, having investigated all these things, will submit his own mind to Him that governeth the Whole, even as good citizens to the laws of their State.
2. First, then, we must examine each of these opinions to see whether it is justified. If there are no gods, how can following the gods be our goal? If gods exist but care for nothing, how can following them truly be our goal? And what if the gods exist and care for things, but have no communication with human beings? Yes, by Zeus, even with me personally? The wise and good person will examine all these questions. Then he will submit his own mind to the one who governs the universe, as good citizens obey their state's laws.
3. But a certain man having inquired how one could be persuaded that every one of his actions is observed by God, Doth it not appear to you, said Epictetus, that all things are united in One?
3. A man asked how he could be convinced that God observes every one of his actions. Epictetus replied, “Doesn’t it seem to you that all things are united in One?”
——“It doth so appear.”
“It seems so.”
What then? Think you not that a sympathy exists between heavenly and earthly things?
What then? Don’t you think there is a connection between things in heaven and things on earth?
——“I do think it.”
“I do think so.”
For how else do plants, as if at the command of God, when He bids them, flower in due season? and shoot forth when He bids them shoot, and bear fruit when He bids them bear? and ripen when He bids them ripen? and again they drop their fruit when He bids them drop it, and shed their leaves when He bids them shed them? and how else at His bidding do they fold themselves together, and remain motionless and at rest? And how else at the waxing and waning of the moon, and the approach and withdrawal of the sun, do we behold such a change and reversal in earthly things? But are the plants and our bodies so bound up in the whole, and have sympathy with it, and are our spirits not much more so? And our souls being thus bound up and in touch with God, seeing, indeed, that they are portions and fragments of Him, shall not every movement of them, inasmuch as it is something inward and akin to God, be perceived by Him? But you are able to meditate upon the divine government, and upon all divine and all human affairs, and to be affected at the same time in the senses and in the intellect by ten thousand things, and at the same time to assent to some and dissent to others, or suspend your judgment; and you preserve in your mind so many impressions of so many and various things, and being affected by them, you strike upon ideas similar to earlier impressions, and you retain many different arts, and memories of ten thousand things; and shall not God have the power to overlook all things, and be present with all, and have a certain communication with all? But is the sun able to illuminate so great a part of the All, and to leave so little without light,—that part, namely, which is filled with the shadow of the earth—and shall He who made the sun, and guideth it in its sphere—a small part of Him beside the Whole—shall He not be capable of perceiving all things?
How else do plants flower in their proper season, as if God had commanded them? They send out shoots when he tells them to, and bear fruit when he tells them to. They ripen when he tells them to ripen. Then they drop their fruit and shed their leaves when he tells them to. How else do they close up at his command and remain still and at rest? How else do we see such changes and reversals in earthly things as the moon waxes and wanes? And as the sun draws nearer and moves farther away? Are plants and our bodies so closely connected to the whole, responding to its changes? Then aren't our spirits even more closely connected? Our souls are thus connected to God and in touch with him. Indeed, they are parts and fragments of him. Won't he perceive every movement within them, since it is inward and shares his nature? You can reflect on God's rule, and on all divine and human affairs. At the same time, you can experience ten thousand things through your senses and your mind. You can agree with some, disagree with others, or suspend your judgment. You hold in your mind so many impressions of so many different things. As they affect you, you form ideas resembling earlier impressions. You retain many different skills and memories of ten thousand things. Then won't God have the power to watch over all things, be present with all, and connect with all? The sun can light up so much of the universe, leaving so little in darkness. Only the part covered by the earth's shadow remains unlit. God made the sun and guides it in its orbit. The sun is only a small part of him compared with the whole. Then won't he be able to perceive all things?
4. But I, saith the man, cannot take heed of all these things at once. And who said you could do this? that you had equal powers with God? But, nevertheless, He hath placed at every man’s side a Guardian, the Genius of each man, who is charged to watch over him, a Genius that cannot sleep, nor be deceived. To what greater and more watchful guardian could He have committed us? So, when ye have shut the doors, and made darkness in the house, remember never to say that ye are alone; for ye are not alone, but God is there, and your Genius is there; and what need have these of light to mark what ye are doing? To this God it were fitting also that ye should swear an oath, as soldiers do to Cæsar. But those indeed who receive pay swear to prefer the safety of Cæsar before all things; but ye, receiving so many and great things, will ye not swear? or swearing, will ye not abide by it? And what shall ye swear? Never to disobey, never to accuse, never to blame aught that He hath given, never unwillingly to do or suffer any necessary thing. Is this oath like unto that other? The soldiers swear to esteem no other man before Cæsar; ye to esteem yourselves above all.
4. But I, the man says, cannot pay attention to all these things at once. And who said you could? Who said your powers were equal to God’s? Nevertheless, he has placed a guardian at every person’s side, their own guiding spirit, charged with watching over them. This spirit cannot sleep or be deceived. What greater or more watchful guardian could he have entrusted us to? So, when you have shut the doors and darkened the house, remember never to say you are alone. You are not alone. God is there, and your guiding spirit is there. What need do they have of light to see what you are doing? You should also swear an oath to this God, as soldiers do to Caesar. Those who receive pay swear to put Caesar’s safety before everything else. But you receive so many great things. Will you not swear an oath? And once you swear, will you not keep it? What should you swear? Never to disobey him, never to accuse him, never to blame anything he has given you. Never to be unwilling to do or endure anything necessary. Is this oath like the soldiers’ oath? They swear to value no other person above Caesar. You swear to value yourselves above all.
Each person’s guardian spirit. Greek: τὸν ἐκάστον Δαίμονα.