THE NATURE OF THE GODS. 229are fluttering about, which, notwithstanding the interposi

tion of a void space, meet and cohere, and continue cling ing to one another; and by this union these modifications and forms of things arise, which, in your opinions, could not possibly be made without the help of bellows and an vils. Thus you have imposed on us an eternal master, whom we must dread day and night. For who can be free from fear of a Deity who foresees, regards, and takes notice of everything; one who thinks all things his own; a curious, ever-busy God ? Hence first arose your E/'/iap/ieVij, as you call it, your fa tal necessity ; so that, whatever happens, you affirm that it flows from an eternal chain and continuance of causes. Of what value is this philosophy, which, like old women and illiterate men, attributes everything to fate ? Then follows your pav-iKi), in Latin called divinatio, divination ; which, if we would listen to you, would plunge us into such su perstition that we should fall down and worship your in spectors into sacrifices, your augurs, your soothsayers, your prophets, and your fortune-tellers. Epicurus having freed us from these terrors and re stored us to liberty, we have no dread of those beings whom we have reason to think entirely free from all trouble themselves, and who do not impose any on others. We pay our adoration, indeed, with piety and reverence to that essence which is above all excellence and perfec tion. But I fear my zeal for this doctrine has made me too prolix. However, I could not easily leave so eminent and important a subject unfinished, though I must confess I should rather endeavor to hear than speak so long. XXI. Cotta, with his usual courtesy, then began. Vel- leius, says he, were it not for something which you have advanced, I should have remained silent ; for I have often observed, as I did just now upon hearing you, that I can not so easily conceive why a proposition is true as why it is false. Should you ask me what I take the nature of the Gods to be, I should perhaps make no answer. But if you should ask whether I think it to be of that nature which you have described, I should answer that I was as far as possible from agreeing with you. However, before

I enter on the subject of your discourse and what you