which I was unprepared to answer."

"Let us hear them, my son; perhaps, until you shall have perused them
yourself, we may assist your difficulty."

"First, that they deny the existence of the Gods."

"I see but one other assertion that could equal that in folly," said
Epicurus.

"I knew it," exclaimed Theon, triumphantly, "I knew it was impossible.
But where will not prejudice lead men, when even the uptight Cleanthes
is capable of slander?"

"He is utterly incapable of it," said the Master; "and the inaccuracy,
in this case, I rather suspect to rest with you than with him. To _deny_
the existence of the Gods would indeed be presumption in a 'philosopher;
a presumption equalled only by that of him who should _assert_ their
existence."

"How!" exclaimed the youth, with a countenance in which astonishment
seemed to suspend every other expression.

"As I never saw the Gods, my son," calmly continued the Sage, "I cannot
_assert_ their existence; and that I never saw them, is no reason for
my _denying_ it."

"But do we believe nothing except that of which we have ocular
demonstration?"

"Nothing, at least, for which we have not the evidence of one or more
of our senses; that is, when we believe on just grounds, which I grant,
taking men collectively, is very seldom."

"But where would this spirit lead us! To impiety!--to Atheism!--to
all, against which I felt confidence in defending the character and
philosophy of Epicurus!"

"We will examine presently, my son, into the meaning of the terms you
have employed. When you first entered the Garden your mind was unfit for
the examination of the subject you have now started: it is no longer so;
and we will therefore enter upon the inquiry, and pursue it in order."

"Forgive me if I express--if I acknowledge," said the youth, slightly
recoiling from his instructor, "some reluctance to enter on the
discussion of truths, whose very discussion would seem to argue a doubt,
and"--

"And what then!"

"That very doubt were a crime."

"If the doubt of any truth shall constitute a crime, then the belief of
the same truth should constitute a virtue."

"Perhaps a duty would rather express it!" "When you charge the neglect
of any duty as crime, or account its fulfilment a virtue, you suppose
the existence of a power to neglect or fulfil; and it is the exercise of
this power, in the one way or the other which constitutes the merit or
demerit. Is it not so?"

"Certainly