γραμματίδιον κομίζῃ, θεραπεία ξένη· μόλις ἠδυνήθην οἰκέτας ἐμαυτοῦ τέτταρας, παιδάρια μὲν δύο κομιδῇ μικρά, δύο δὲ μείζονας, εἰς τὴν αὐλήν οἰκειότερόν με θεραπεύσοντας εἰσαγαγεῖν, ὧν εἷς μοι μόνος καὶ τὰ πρὸς θεοὺς συνειδὼς καὶ ὡς ἐνεδέχετο λάθρᾳ συμπράττων· [C] ἐπεπίστευτο δὲ τῶν βιβλίων μου τὴν φυλακήν, ὢν μόνος τῶν ἐμοὶ πολλῶν ἑταίρων καὶ φίλων πιστῶν, εἷς ἰατρός, ὃς καί, ὅτι φίλος ὢν ἐλελήθει, συναπεδήμησεν. οὕτω δὲ ἐδεδίειν ἐγὼ ταῦτα καὶ ψοφοδεῶς εἲχον πρὸς αὐτά, ὥστε καὶ βουλομένους εἰσιέναι τῶν φίλων πολλοὺς παρ᾽ ἐμὲ καὶ μάλ᾽ ἄκων ἐκώλυον, ἰδεῖν μὲν αὐτοὺς ἐπιθυμῶν, ὀκνῶν δὲ ἐκείνοις τε καὶ ἐμαυτῷ γενέσθαι συμφορῶν αἴτιος. ἀλλὰ ταῦτα μὲν ἔξωθέν ἐστι, [D] τάδε δὲ ἐν αὐτοῖς τοῖς πράγμασι. (What happened was somewhat as follows. When I came to Milan I resided in one of the suburbs. Thither Eusebia sent me on several occasions messages of good‐will, and urged me to write to her without hesitation about anything that I desired. Accordingly I wrote her a letter, or rather a petition containing vows like these: “May you have children to succeed you; may God grant you this and that, if only you send me home as quickly as possible!” But I suspected that it was not safe to send to the palace letters addressed to the Emperor’s wife. Therefore I besought the gods to inform me at night whether I ought to send the letter to the Empress. And they warned me that if I sent it I should meet the most ignominious death. I call all the gods to witness that what I write here is true. For this reason, therefore, I forbore to send the letter. But from that night there kept occurring to me an argument which it is perhaps worth your while also to hear. “Now,” I said to myself, “I am planning to oppose the gods, and I have imagined that I can devise wiser schemes for myself than those who know all things. And yet human wisdom, which looks only to the present moment, may be thankful if, with all its efforts, it succeed in avoiding mistakes even for a short space. That is why no man takes thought for things that are to happen thirty years hence, or for things that are already past, for the one is superfluous, the other impossible, but only for what lies near at hand and has already some beginnings and germs. But the wisdom of the gods sees very far, or rather, sees the whole, and therefore it directs aright and brings to pass what is best. For they are the causes of all that now is, and so likewise of all that is to be. Wherefore it is reasonable that they should have knowledge about the present.” So far, then, it seemed to me that on this reasoning my second determination was wiser than my first. And viewing the matter in the light of justice, I immediately reflected: “Would you not be provoked if one of your own beasts were to deprive you of its services,(460) or were even to run away when you called it, a horse, or sheep, or calf, as the case might be? And will you, who pretended to be a man, and not even a man of the