It has been needful, my Liberalis, to introduce these considerations here, because the bestowal of the kind of benefit that is now under discussion is a mark of virtue, and to bestow it for any reason other than the mere bestowing of it is a most shameful act. For, if we made contributions with the expectation of receiving a return, we should give, not to the most worthy, but to the richest, men; as it is, we prefer a poor man to an importunate rich man. That is not a benefit which has regard for the fortune of the recipient. Moreover, if it were only self-interest that moved us to help others, those who could most easily dispense benefits, such as the rich and powerful and kings, who need no help from others, would not be under the least obligation to bestow them; nor, indeed, would the gods bestow the countless gifts that, day and night, they unceasingly pour forth, for their own nature is sufficient to them for all their needs, and renders them fully provided and safe and inviolable; they will, therefore, give to no man a benefit if their only motive in bestowing it is a regard for themselves and their own advantage. To take thought, not where you can best place your benefit, but where you can derive the most gain, and from whom you can most readily collect, is to be, not a benefactor, but a money-lender. And, since the gods are far removed from such concern, it follows that they will not be liberal; for, if the only reason for giving a benefit is the advantage of the giver, and if God can hope for no advantage from us, then no motive is found for God’s giving a benefit.