which appears true? No man. By this then you see that there is something in you naturally free. But to desire or to be averse from, or to move towards an object or to move from it, or to prepare yourself, or to propose to do anything, which of you can do this, unless he has received an impression of the appearance of that which is profitable or a duty? No man. You have then in these things also something which is not hindered and is free. Wretched men, work out this, take care of this, seek for good here." (Compare iv. c. 1 p. 303, and note 20.)
Here the philosopher teaches that a man's opinion or his belief cannot be compelled by another, though we may conclude from what we see and hear and is done in the world, that a large part of mankind do not know this fact. A man cannot even think or believe as he chooses himself: if a thing is capable of demonstration, and if he understands demonstration, he must believe what is demonstrated. If the thing is a matter of probable evidence, he will follow that which seems the more probable, if he has any capacity for thinking. I say 'any capacity' for thinking, because the intellectual power in the minds of a great number of persons is very weak; and in all of us often very weak compared with the power of the necessities of our nature, of our desires, of our passions, in fact of all that is in this wonderful creature man, which is not pure reason or pure understanding or whatever name we give to the powers named intellectual.
The second part of this last quotation from Epictelus relates to the Will, by which I mean, and I suppose that he means, the wish and the intention and the attempt to do something particular, or to abstain from doing some particular thing. Much has been written about man's Will. Some persons think that he has none; that he moves as he is moved, and cannot help himself. Epictetus has no essay or dissertation on this matter; and it would
