How from the fact that we are akin to god A man may proceed to the consequences.—­I indeed think that the old man ought to be sitting here, not to contrive how you may have no mean thoughts nor mean and ignoble talk about yourselves, but to take care that there be not among us any young men of such a mind, that when they have recognized their kinship to God, and that we are fettered by these bonds, the body, I mean, and its possessions, and whatever else on account of them is necessary to us for the economy and commerce of life, they should intend to throw off these things as if they were burdens painful and intolerable, and to depart to their kinsmen.  But this is the labor that your teacher and instructor ought to be employed upon, if he really were what he should be.  You should come to him and say:  Epictetus, we can no longer endure being bound to this poor body, and feeding it, and giving it drink and rest, and cleaning it, and for the sake of the body complying with the wishes of these and of those.  Are not these things indifferent and nothing to us; and is not death no evil?  And are we not in a manner kinsmen of God, and did we not come from him?  Allow us to depart to the place from which we came; allow us to be released at last from these bonds by which we are bound and weighed down.  Here there are robbers and thieves and courts of justice, and those who are named tyrants, and think that they have some power over us by means of the body and its possessions.  Permit us to show them that they have no power over any man.  And I on my part would say:  Friends, wait for God:  when he shall give the signal and release you from this service, then go to him; but for the present endure to dwell in this place where he has put you.  Short indeed is this time of your dwelling here, and easy to bear for those who are so disposed; for what tyrant, or what thief, or what courts of justice are formidable to those who have thus considered as things of no value the body and the possessions of the body?  Wait then, do not depart without a reason.

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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.