ntend with him than with
you) say anything that is worthy the name of philosophy, or even of
common-sense?

In the question concerning the nature of the Gods, his first inquiry
is, whether there are Gods or not. It would be dangerous, I believe, to
take the negative side before a public auditory; but it is very safe in
a discourse of this kind, and in this company. I, who am a priest, and
who think that religions and ceremonies ought sacredly to be
maintained, am certainly desirous to have the existence of the Gods,
which is the principal point in debate, not only fixed in opinion, but
proved to a demonstration; for many notions flow into and disturb the
mind which sometimes seem to convince us that there are none. But see
how candidly I will behave to you: as I shall not touch upon those
tenets you hold in common with other philosophers, consequently I shall
not dispute the existence of the Gods, for that doctrine is agreeable
to almost all men, and to myself in particular; but I am still at
liberty to find fault with the reasons you give for it, which I think
are very insufficient.

XXIII. You have said that the general assent of men of all nations and
all degrees is an argument strong enough to induce us to acknowledge
the being of the Gods. This is not only a weak, but a false, argument;
for, first of all, how do you know the opinions of all nations? I
really believe there are many people so savage that they have no
thoughts of a Deity. What think you of Diagoras, who was called the
atheist; and of Theodorus after him? Did not they plainly deny the very
essence of a Deity? Protagoras of Abdera, whom you just now mentioned,
the greatest sophist of his age, was banished by order of the Athenians
from their city and territories, and his books were publicly burned,
because these words were in the beginning of his treatise concerning
the Gods: "I am unable to arrive at any knowledge whether there are, or
are not, any Gods." This treatment of him, I imagine, restrained many
from professing their disbelief of a Deity, since the doubt of it only
could not escape punishment. What shall we say of the sacrilegious, the
impious, and the perjured? If Tubulus Lucius, Lupus, or Carbo the son
of Neptune, as Lucilius says, had believed that there were Gods, would
either of them have carried his perjuries and impieties to such excess?
Your reasoning, therefore, to confirm your assertion is not so
conclusive as you think it is. But