This argument might have some weight if, in bringing Rutilius as an instance, I had only complained of the loss of his farm at Formiae; but I spoke of a personal misfortune, his banishment.[285] XXXVI.

All men agree that external benefits, such as vineyards, corn, olives, plenty of fruit and grain, and, in short, every convenience and property of life, are derived from the Gods; and, indeed, with reason, since by our virtue we claim applause, and in virtue we justly glory, which we could have no right to do if it was the gift of the Gods, and not a personal merit.

When we are honored with new dignities, or blessed with increase of riches; when we are favored by fortune beyond our expectation, or luckily delivered from any approaching evil, we return thanks for it to the Gods, and assume no praise to ourselves.
But who ever thanked the Gods that he was a good man?
We thank them, indeed, for riches, health, and honor.

For these we invoke the all-good and all-powerful Jupiter; but not for wisdom, temperance, and justice.
No one ever offered a tenth of his estate to Hercules to be made wise.
It is reported, indeed, of Pythagoras that he sacrificed an ox to the Muses upon having made some new discovery in geometry;[286] but, for my part, I cannot believe it, because he refused to sacrifice even to Apollo at Delos, lest he should defile the altar with blood.

But to return.