there is some superior force which causes the stars to be moved in a manner contrary to nature. For what superior force can there be? It follows, therefore, that their motion must be voluntary. And whoever is convinced of this must discover not only great ignorance, but great impiety likewise, if he denies the existence of the Gods; nor is the difference great whether a man denies their existence, or deprives them of all design and action; for what ever is wholly inactive seems to me not to exist at all. Their existence, therefore, appears so plain that I can scarcely think that man in his senses who denies it.
XVII. It now remains that we consider what is the character of the Gods. Nothing is more difficult than to divert our thoughts and judgment from the information of our corporeal sight, and the view of objects which our eyes are accustomed to; and it is this difficulty which has had such an influence on the unlearned, and on philosophers[1] also who resembled the unlearned multitude, that they have been unable to form any idea of the immortal Gods except under the clothing of the human figure; the weakness of which opinion Cotta has so well confuted that I need not add my thoughts upon it. But as the previous idea which we have of the Deity comprehends two things—first of all, that he is an animated being; secondly, that there is nothing in all nature superior to him—I do not see what can be more consistent with this idea and preconception than to attribute a mind and divinity to the world,[2] the most excellent of all beings.
Epicurus may be as merry with this notion as he pleases; a man not the best qualified for a joker, as not having the wit and sense of his country.[3] Let him say that a voluble round Deity is to him incomprehensible; yet he shall never dissuade me from a principle which he himself approves, for he is of opinion there are Gods when he allows that there must be a nature excellently perfect. But it is cer-
- ↑ He means the Epicureans.
- ↑ Here the Stoic speaks too plain to be misunderstood. His world, his mundus, is the universe, and that universe is his great Deity, in quo sit totius naturæ, principatus, in which the superior excellence of universal nature consists.
- ↑ Athens, the seat of learning and politeness, of which Balbus will not allow Epicurus to be worthy.
