The Enchiridion (31-32)

Be assured that the essence of piety towards the gods lies in this, to form right opinions concerning them, as existing, and as governing the universe justly and well. And fix yourself in this resolution, to obey them, and yield to them, and willingly follow

them amidst all events, as being ruled by the most perfect wisdom. For thus you will never find fault with the gods, nor accuse them of neglecting you. And it is not possible for this to be effected in any other way than by withdrawing yourself from things which are not within our own power, and by making good or evil to consist only in those which are. For if you suppose any other things to be either good or evil, it is inevitable that, when you are disappointed of what you wish, or incur what you would avoid, you should reproach and blame their authors. For ever} creature is naturally formed to flee and abhor things that appear hurtful, and that which causes them; and to pursue and admire those which appear beneficial, and that which causes them. It is impracticable, then, that one who supposes himself to be hurt should rejoice in the person who, as he thinks, hurts him; just as it is impossible to rejoice in the hurt itself. Hence, also, a father is reviled by his son, when he does not impart the things which seem to be good; and this made Polynices and Eteocles mutually enemies, that empire seemed good to both. On this account the husbandman reviles the gods; the sailor, the merchant, or those who have lost wife or child. For where our interest is, there too is piety directed. So that whoever is careful to regulate his desires and aversions as he ought is thus made careful of piety likewise. But it also becomes incumbent on every one to offer libations and sacrifices and first-fruits, according to the customs of his country, purely, and not heedlessly nor negligently; not avariciously, nor yet extravagantly.

When you have recourse to divination, remember that you know not what the event will be, and you come to learn it of the diviner; but of what nature it is you knew before coming; at least, if you are of philosophic mind. For if it is among the things not within our own power, it can by no means be either good or evil. Do not, therefore, bring with you to the diviner either desire or aversion,—else you will approach him trembling, -but first clearly understand that every event is indifferent, and nothing to you, of whatever sort it may be; for it will be in your power to make a right use of it, and this no one can hinder. Then come with confidence to the gods as your counsellors; and afterwards, when any counsel is given you, remember what counsellors you have assumed, and whose advice you will neglect, if you disobey. Come to divination, as Socrates prescribed, in cases of which the whole consideration relates to the event, and in which no opportunities are afforded by reason, or any other art, to discover the matter in view. When, therefore, it is our duty to share the danger of a friend or of our country, we ought not to consult the oracle as to whether we shall share it with them or not. For though the diviner should forewarn

you that the auspices are unfavorable, this means no more than that either death or mutilation or exile is portended. But we have reason within us; and it directs us, even with these hazards, to stand by our friend and our country. Attend, therefore, to the greater diviner, the Pythian God, who once cast out of the temple him who neglected to save his friend.[*]