ther did Olympian Jove strike him with his thunder, nor
did AEsculapius cause him to die by tedious diseases and a lingering
death. He died in his bed, had funeral honors[284] paid to him, and
left his power, which he had wickedly obtained, as a just and lawful
inheritance to his son.

It is not without concern that I maintain a doctrine which seems to
authorize evil, and which might probably give a sanction to it, if
conscience, without any divine assistance, did not point out, in the
clearest manner, the difference between virtue and vice. Without
conscience man is contemptible. For as no family or state can be
supposed to be formed with any reason or discipline if there are no
rewards for good actions nor punishment for crimes, so we cannot
believe that a Divine Providence regulates the world if there is no
distinction between the honest and the wicked.

But the Gods, you say, neglect trifling things: the little fields or
vineyards of particular men are not worthy their attention; and if
blasts or hail destroy their product, Jupiter does not regard it, nor
do kings extend their care to the lower offices of government. 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