were driven to despair, it did
not proceed from the Gods, but had its origin in their own minds. When
we see AEgistus and Paris lost in the heat of an impure passion, why are
we to attribute it to a Deity, when the crime, as it were, speaks for
itself? I believe that those who recover from illness are more indebted
to the care of Hippocrates than to the power of AEsculapius; that Sparta
received her laws from Lycurgus[290] rather than from Apollo; that
those eyes of the maritime coast, Corinth and Carthage, were plucked
out, the one by Critolaus, the other by Hasdrubal, without the
assistance of any divine anger, since you yourselves confess that a
Deity cannot possibly be angry on any provocation.

XXXIX. But could not the Deity have assisted and preserved those
eminent cities? Undoubtedly he could; for, according to your doctrine,
his power is infinite, and without the least labor; and as nothing but
the will is necessary to the motion of our bodies, so the divine will
of the Gods, with the like ease, can create, move, and change all
things. This you hold, not from a mere phantom of superstition, but on
natural and settled principles of reason; for matter, you say, of which
all things are composed and consist, is susceptible of all forms and
changes, and there is nothing which cannot be, or cease to be, in an
instant; and that Divine Providence has the command and disposal of
this universal matter, and consequently can, in any part of the
universe, do whatever she pleases: from whence I conclude that this
Providence either knows not the extent of her power, or neglects human
affairs, or cannot judge what is best for us. Providence, you say, does
not extend her care to particular men; there is no wonder in that,
since she does not extend it to cities, or even to nations, or people.
If, therefore, she neglects whole nations, is it not very probable that
she neglects all mankind? But how can you assert that the Gods do not
enter into all the little circumstances of life, and yet hold that they
distribute dreams among men? Since you believe in dreams, it is your
part to solve this difficulty. Besides, you say we ought to call upon
the Gods. Those who call upon the Gods are individuals. Divine
Providence, therefore, regards individuals, which consequently proves
that they are more at leisure than you imagine. Let us suppose the
Divine Providence to be greatly busied; that it causes the revolutions
of the heavens, supports