Ch. 7
Of divination.
From an unseasonable regard to divination, we
omit many duties; for what can the diviner
contemplate besides death, danger, sickness, and such
matters? When it is necessary, then, to expose one's
self to danger for a friend, or even a duty to die for
him, what occasion have I for divination? Have not
I a diviner within, who has told me the essence of
good and evil, and who explains to me the indications of both? What further need, then, have I of
signs or auguries? Can I tolerate the other diviner,
when he says, "This is for your interest "? For does
he know what is for my interest? Does he know
what good is? Has he learned the indications of
good and evil, as he has those of the victims? If so,
he knows the indications likewise of fair and base,
just and unjust. You may predict to me, sir, what is
to befall me, - life or death, riches or poverty. But
whether these things are for my interest or not, I
shall not inquire of you. "Why?" Because you
cannot even give an opinion about points of grammar;
and do you give it here, in things about which all
men differ and dispute? Therefore the lady who
was going to send a month's provision to Gratilla,29 in
*her banishment, made a right answer to one who
told her that Domitian would seize it. "I had
rather," said she, "that he should seize it, than I not
send it."
What, then, is it that leads us so often to divination? Cowardice; the dread of events. Hence we
flatter the diviners. "Pray, sir, shall I inherit my
father's estate? " " Let us see; let us sacrifice upon
the occasion." "Nay, sir, just as fortune pleases."
Then if he predicts that we shall inherit it, we give
him thanks, as if we received the inheritance from
him. The consequence of this is, that they impose
upon us.
What, then, is to be done?
We should come without previous desire or aversion; as a traveller inquires the road of the person
he meets, without any desire for that which turns to
the right hand, more than for that to the left; for he
wishes for neither of these, but only for that road
which leads him properly. Thus we should come to
God as to a guide,--just as we make use of our
eyes; not persuading them to show us one object
rather than another, but receiving such as they present to us. But now we conduct the augury with
fear and trembling, and in our invocations to God,
entreat him: " Lord, have mercy upon me, suffer me
to come off safe." Foolish man! would you have
anything then but what is best? And what is best
but what pleases God? Why would you then, so far
as in you lies, corrupt your judge and seduce your
adviser?