erent from each other, as to lead strongly
to the inference that ignorance[72] is the cause, or origin, of
philosophy, and that the Academic philosophers have been prudent in
refusing their assent to things uncertain: for what is more unbecoming
to a wise man than to judge rashly? or what rashness is so unworthy of
the gravity and stability of a philosopher as either to maintain false
opinions, or, without the least hesitation, to support and defend what
he has not thoroughly examined and does not clearly comprehend?

In the question now before us, the greater part of mankind have united
to acknowledge that which is most probable, and which we are all by
nature led to suppose, namely, that there are Gods. Protagoras[73]
doubted whether there were any. Diagoras the Melian and Theodorus of
Cyrene entirely believed there were no such beings. But they who have
affirmed that there are Gods, have expressed such a variety of
sentiments on the subject, and the disagreement between them is so
great, that it would be tiresome to enumerate their opinions; for they
give us many statements respecting the forms of the Gods, and their
places of abode, and the employment of their lives. And these are
matters on which the philosophers differ with the most exceeding
earnestness. But the most considerable part of the dispute is, whether
they are wholly inactive, totally unemployed, and free from all care
and administration of affairs; or, on the contrary, whether all things
were made and constituted by them from the beginning; and whether they
will continue to be actuated and governed by them to eternity. This is
one of the greatest points in debate; and unless this is decided,
mankind must necessarily remain in the greatest of errors, and ignorant
of what is most important to be known.

II. For there are some philosophers, both ancient and modern, who have
conceived that the Gods take not the least cognizance of human affairs.
But if their doctrine be true, of what avail is piety, sanctity, or
religion? for these are feelings and marks of devotion which are
offered to the Gods by men with uprightness and holiness, on the ground
that men are the objects of the attention of the Gods, and that many
benefits are conferred by the immortal Gods on the human race. But if
the Gods have neither the power nor the inclination to help us; if they
take no care of us, and pay no regard to our actions; and if there is
no single advantage which can pos