the cause of them; for every animal is formed by nature to this, to fly from and to turn from the things which appear harmful and the things which are the cause of the harm, but to follow and admire the things which are useful and the causes of the useful. It is impossible, then, for a person who thinks that he is harmed to be delighted with that which he thinks to be the cause of the harm, as it is also impossible to be pleased with the harm itself. For this reason also a father is reviled by his son, when he gives no part to his son of the things which are considered to be good: and it was this which made Polynices and Eteocles[1] enemies, the opinion that royal power was a good. It is for this reason that the cultivator of the earth reviles the gods, for this reason the sailor does, and the merchant, and for this reason those who lose their wives and their children. For where the useful (your interest) is, there also piety is.[2] Consequently, he who takes care to desire as he ought and to avoid (ἐκκλίνειν) as he ought, at the same time also cares after piety. But to make libations and to sacrifice and to offer first fruits according to the custom of our fathers, purely and not meanly nor carelessly nor scantily nor above our ability, is a thing which belongs to all to do.
XXXII.
When you have recourse to divination, remember that you do not know how it will turn out, but that you are come to inquire from the diviner. But of what kind it is, you know when you come, if indeed you are a philo-
- ↑ See Discourses, ii. 22, 13, iv. 5, 9.
- ↑ 'It is plain enough that the philosopher does not say this, that the reckoning of our private advantage ought to be the sole origin and foundation of piety towards God.' Schweig., and he proceeds to explain the sentence, which at first appears rather obscure. Perhaps Arrian intends to say that the feeling of piety coincides with the opinion of the useful, the profitable; and that the man who takes care to desire as he ought to do and to avoid as he ought to do, thus also cares after piety, and so he will secure his interest (the profitable) and he will not be discontented.In i. 27, 14 (p. 81) it is said ἐὰν μὴ ἐν τῷ αὐτῷ ᾖ τὸ εὐσεβὲς καὶ συμφέρον, οὐ δύναται τὸ σὐσεβὲς ἔν τινι. This is what is said here (s. 31).
