on them, in order to comprehend what that happy and eternal essence is.

XIX. Surely the mighty power of the Infinite Being is most worthy our
great and earnest contemplation; the nature of which we must
necessarily understand to be such that everything in it is made to
correspond completely to some other answering part. This is called by
Epicurus [Greek: isonomia]; that is to say, an equal distribution or
even disposition of things. From hence he draws this inference, that,
as there is such a vast multitude of mortals, there cannot be a less
number of immortals; and if those which perish are innumerable, those
which are preserved ought also to be countless. Your sect, Balbus,
frequently ask us how the Gods live, and how they pass their time?
Their life is the most happy, and the most abounding with all kinds of
blessings, which can be conceived. They do nothing. They are
embarrassed with no business; nor do they perform any work. They
rejoice in the possession of their own wisdom and virtue. They are
satisfied that they shall ever enjoy the fulness of eternal pleasures.

XX. Such a Deity may properly be called happy; but yours is a most
laborious God. For let us suppose the world a Deity--what can be a more
uneasy state than, without the least cessation, to be whirled about the
axle-tree of heaven with a surprising celerity? But nothing can be
happy that is not at ease. Or let us suppose a Deity residing in the
world, who directs and governs it, who preserves the courses of the
stars, the changes of the seasons, and the vicissitudes and orders of
things, surveying the earth and the sea, and accommodating them to the
advantage and necessities of man. Truly this Deity is embarrassed with
a very troublesome and laborious office. We make a happy life to
consist in a tranquillity of mind, a perfect freedom from care, and an
exemption from all employment. The philosopher from whom we received
all our knowledge has taught us that the world was made by nature; that
there was no occasion for a workhouse to frame it in; and that, though
you deny the possibility of such a work without divine skill, it is so
easy to her, that she has made, does make, and will make innumerable
worlds. But, because you do not conceive that nature is able to produce
such effects without some rational aid, you are forced, like the tragic
poets, when you cannot wind up your argument in any other way, to have
recourse to a Deity, whose assistance you