ounded the idea of
the existence of the Gods on the impression which nature herself hath
made on the minds of all men. For what nation, what people are there,
who have not, without any learning, a natural idea, or prenotion, of a
Deity? Epicurus calls this [Greek: prolepsis]; that is, an antecedent
conception of the fact in the mind, without which nothing can be
understood, inquired after, or discoursed on; the force and advantage
of which reasoning we receive from that celestial volume of Epicurus
concerning the Rule and Judgment of Things.

XVII. Here, then, you see the foundation of this question clearly laid;
for since it is the constant and universal opinion of mankind,
independent of education, custom, or law, that there are Gods, it must
necessarily follow that this knowledge is implanted in our minds, or,
rather, innate in us. That opinion respecting which there is a general
agreement in universal nature must infallibly be true; therefore it
must be allowed that there are Gods; for in this we have the
concurrence, not only of almost all philosophers, but likewise of the
ignorant and illiterate. It must be also confessed that the point is
established that we have naturally this idea, as I said before, or
prenotion, of the existence of the Gods. As new things require new
names, so that prenotion was called [Greek: prolepsis] by Epicurus; an
appellation never used before. On the same principle of reasoning, we
think that the Gods are happy and immortal; for that nature which hath
assured us that there are Gods has likewise imprinted in our minds the
knowledge of their immortality and felicity; and if so, what Epicurus
hath declared in these words is true: "That which is eternally happy
cannot be burdened with any labor itself, nor can it impose any labor
on another; nor can it be influenced by resentment or favor: because
things which are liable to such feelings must be weak and frail." We
have said enough to prove that we should worship the Gods with piety,
and without superstition, if that were the only question.

For the superior and excellent nature of the Gods requires a pious
adoration from men, because it is possessed of immortality and the most
exalted felicity; for whatever excels has a right to veneration, and
all fear of the power and anger of the Gods should be banished; for we
must understand that anger and affection are inconsistent with the
nature of a happy and immortal being. These apprehensions b