De Stoicorum repugnantiis

Now, as for his doctrine of possibles, how can it but be repugnant to his doctrine of Fate? For if that is not possible which either is true or shall be true, as Diodorus has it, but every thing which is capable of being, though it never shall be, is possible, there will be many things possible which will never be according to invincible, inviolable, and all-conquering Fate. And thus either Fate will lose its power; or if that, as Chrysippus thinks, has

existence, that which is susceptible of being will often fall out to be impossible. And every thing indeed which is true will be necessary, being comprehended by the principal of all necessities; and every thing that is false will be impossible, having the greatest cause to oppose its ever being true. For how is it possible that he should be susceptible of dying on the land, who is destined to die at sea? And how is it possible for him who is at Megara to come to Athens, if he is prohibited by Fate?

But moreover, the things that are boldly asserted by him concerning fantasies or imaginations are very opposite to Fate. For desiring to show that fantasy is not of itself a perfect cause of consent, he says, that the Sages will prejudice us by imprinting false imaginations in our minds, if fantasies do of themselves absolutely cause consent; for wise men often make use of falsity against the wicked, representing a probable imagination,—which is yet not the cause of consent, for then it would be also a cause of false apprehension and error. Any one therefore, transferring these things from the wise man to Fate, may say, that consents are not caused by Fate; for if they were, false consents and opinions and deceptions would also be by Fate, and men would be endamaged by Fate. Thus the reason which exempts the wise man from doing hurt also demonstrates at the same time that Fate is not the cause of all things. For if men neither opine nor are prejudiced by Fate, it is manifest also that they neither act rightly nor are wise nor remain firm in their sentiments nor have utility by Fate, but that there is an end of Fate’s being the cause of all things. Now if any one shall say that Chrysippus makes not Fate the absolute cause of all things, but only a procatarctical (or antecedent) one, he will again show that he is contradictory to himself, since he excessively praises Homer for saying of Jupiter,

Receive whatever ill or good

He sends to each of you;

[*](Il. XV. 109. The words or good are not found in Homer. (G.))

as also Euripides for these words,

O Jove, how can I say that wretched we,

Poor mortals, aught do understand? On thee

We all depend, and nothing can transact,

But as thy sacred wisdom shall enact.

[*](Eurip. Suppliants, 734.)

And himself writes many things agreeable to these. In fine, he says that nothing, be it never so little, either rests or is moved otherwise than according to the reason of Jupiter, which is the same thing with Fate. Moreover, the antecedent cause is weaker than the absolute one, and attains not to its effect when it is subdued by others that rise up against it. But he himself, declaring Fate to be an invincible, unimpeachable, and inflexible cause, calls it Atropos,[*](That is, Unchangeable.) Adrasteia,[*](That is, Unavoidable.) Necessity, and Pepromene (as putting a limit to all things). Whether then shall we say, that neither consents nor virtues nor vices nor doing well nor doing ill is in our power? Or shall we affirm, that Fate is deficient, that terminating destiny is unable to determine, and that the motions and habits of Jupiter cannot accomplish? For the one of these two consequences will follow from Fate’s being an absolute, the other from its being only antecedent cause. For if it is an absolute cause, it takes away our free will and leaves nothing in our power; and if it is only antecedent, it loses its being unimpeachable and effectual. For not once or ten times, but everywhere, especially in his Physics, he has written, that there are many obstacles and impediments to particular natures and motions, but none to that of the universe. And how can the motion of the universe, extending as it does to particular ones, be undisturbed and unimpeached, if these are stopped and hindered? For neither can the nature of man be free from impediment, if that of the foot or hand is not so; nor can the motion of a ship but be hindered, if there are any obstacles about the sails or the operation of the oars.

Besides all this, if the fantasies are not according to Fate, neither are they causes of consents; but if, because it imprints fantasies leading to consent, the consents are said to be according to Fate, how is it not contrary to itself, imprinting in the greatest matters different imaginations and such as draw the understanding contrary ways? For (they say) those who adhere to one of them, and withhold not their consent, do amiss: if they yield to obscure things, they stumble; if to false, they are deceived; if to such as are not commonly comprehended, they opine. And yet one of these three is of necessity,—either that every fantasy is not the work of Fate, or that every receipt and consent of fantasy is faultless, or that Fate itself is not irreprehensible. For I do not know how it can be blameless, pro posing to us such fantasies that not the resisting or going against them, but the following and yielding to them, is blamable. Moreover, both Chrysippus and Antipater, in their disputes against the Academics, take not a little pains to prove that we neither act nor are incited without consent, saying, that they build on fictions and false suppositions who think that, a proper fantasy being presented, we are presently incited, without having either yielded or consented. Again, Chrysippus says, that God imprints in us false imaginations, as does also the wise man; not that they would have us consent or yield to them, but only that we should act and be incited with regard to that which appears; but we, being evil, do through infirmity consent to such fantasies. Now the perplexity and discrepancy of these discourses among themselves are not very difficult to be discerned. For he that would not have men consent but only act according to the fantasies which he presents

unto them—whether he be God or a wise man knows that the fantasies are sufficient for acting, and that consents are superfluous. For if, knowing that the imagination gives us not an instinct to work without consent, he ministers to us false and probable fantasies, he is the voluntary cause of our falling and erring by assenting to incomprehensible things.