4. And thus it comes that a father is reviled by his son when he will not give him of the things that appear to be good. And this it was that set Polyneices and Eteocles at war with each other—the opinion, namely, that royalty is a good. And through this the Gods are railed on by the husbandman and the sailor, by the merchant, and men who lose their wives or children. For where advantage is, there also is religion. Thus he who is careful to pursue and avoid as he ought, is careful, at the same time, of religion. 5. But it is fitting also that every man should pour libations and offer sacrifices and first-fruits after the customs of his fathers, purely, and not languidly nor negligently, nor, indeed, scantily, nor yet beyond his means. CHAPTER II. OF PROVIDENCE. 1. Concerning the Gods, there are some who say that a Divine Being does not exist; and others, that it exists indeed, but is idle and uncaring, and hath no forethought for anything; and a third class say that there is such a Being, and he taketh forethought also, but only in respect of great and heavenly things, but of nothing that is on the earth; and a fourth class, that he taketh thought of things both in heaven and earth, but only in general, and not of each thing severally. And there is a fifth class, whereof are Odysseus and Socrates, who say, _Nor can I move without thy knowledge_.[1] 2. Before all things, then, it is necessary to investigate each of these opinions, whether it be justly affirmed or no. For if there be no Gods, how can the following of the Gods be an end? And if there are Gods, but such as take no care for anything, then also how can the following of them be truly an end? And how, again, if the Gods both exist and take care for things, yet if there be no communication from them to men, yea, by Zeus, and even to mine own self? The wise and good man, having investigated all these things, will submit his own mind to Him that governeth the Whole, even as good citizens to the laws of their State. 3. But a certain man having inquired how one could be persuaded that every one of his actions is observed by God, Doth it not appear to you, said Epictetus, that all things are united in One? ——“It doth so appear.” What then? Think you not that a sympathy exists between heavenly and earthly things? ——“I do think it.”