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
[p. 2232]
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.1
1 This refers to an anecdote given in full by Simplicius, in his commentary on this passage, of a man assaulted and killed, on his way to consult the oracle, while his companion, deserting him, took refuge in the temple, till cast out by the Deity.- H.
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