and if any one should describe an elephant to you, you would think that he designed to laugh at you.
XXXII. You indeed, Velleius, have concluded your argument, not after the manner of your own sect, but of the logicians, to which your people are utter strangers. You have taken it for granted that the Gods are happy. I allow it. You say that without virtue no one can be happy. I willingly concur with you in this also. You likewise say that virtue cannot reside where reason is not. That I must necessarily allow. You add, moreover, that reason cannot exist but in a human form. Who, do you think, will admit that? If it were true, what occasion was there to come so gradually to it? And to what purpose? You might have answered it on your own authority. I perceive your gradations from happiness to virtue, and from virtue to reason; but how do you come from reason to human form? There, indeed, you do not descend by degrees, but precipitately.
Nor can I conceive why Epicurus should rather say the Gods are like men than that men are like the Gods. You ask what is the difference; for, say you, if this is like that, that is like this. I grant it; but this I assert, that the Gods could not take their form from men; for the Gods always existed, and never had a beginning, if they are to exist eternally; but men had a beginning: therefore that form, of which the immortal Gods are, must have had existence before mankind; consequently, the Gods should not be said to be of human form, but our form should be called divine. However, let this be as you will. I now inquire how this extraordinary good fortune came about; for you deny that reason had any share in the formation of things. But still, what was this extraordinary fortune? Whence proceeded that happy concourse of atoms which gave so sudden a rise to men in the form of Gods? Are we to suppose the divine seed fell from heaven upon earth, and that men sprung up in the likeness of their celestial sires? I wish you would assert it; for I should not be unwilling to acknowledge my relation to the Gods. But you say nothing like it; no, our resemblance to the Gods, it seems, was by chance. Must I now seek for arguments to refute this doctrine seriously? I wish I could
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