long passage to the heavens. But the invariable order and regular
motion of the stars plainly manifest their sense and understanding; for
all motion which seems to be conducted with reason and harmony supposes
an intelligent principle, that does not act blindly, or inconsistently,
or at random. And this regularity and consistent course of the stars
from all eternity indicates not any natural order, for it is pregnant
with sound reason, not fortune (for fortune, being a friend to change,
despises consistency). It follows, therefore, that they move
spontaneously by their own sense and divinity.

Aristotle also deserves high commendation for his observation that
everything that moves is either put in motion by natural impulse, or by
some external force, or of its own accord; and that the sun, and moon,
and all the stars move; but that those things which are moved by
natural impulse are either borne downward by their weight, or upward by
their lightness; neither of which things could be the case with the
stars, because they move in a regular circle and orbit. Nor can it be
said that 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 whatever 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[124] 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 nothi