Man, and having shown the intimate composition of this Being, image of the Universe, according to the doctrine of the ancients, I ought perhaps to use all the means in my power, in order to demonstrate with what facility the physical and metaphysical phenomena which result from their combined action can be deduced; but such an undertaking would necessarily draw me into details foreign to these examinations. I must again put off this point as I have put off many others; I will take them up in another work, if the savants and the thinkers to whom I address myself approve the motive which has put the pen in my hand.
Invoke these Gods with fervour, they whose aid,
Thy work begun, alone can terminate.
All the cults established upon the face of the earth have made a religious duty of prayer. This alone would prove, if it were necessary, what I have advanced concerning the theosophical dogma of the volitive liberty of man; for if man were not free in his actions, and if an irresistible fatality led him on to misfortune and to crime, what use would be invoking the gods, imploring their assistance, begging them to turn aside from him the evils which must inevitably overwhelm him? If, as Epicurus taught, an impenetrable barrier separated gods and men; if these gods, absorbed in their beatitude and their impassive immortality, were such strangers to the evils of humanity that they neither troubled to alleviate them nor to prevent them, for what purpose then the incense burning at the foot of their altars?[1]
It was, he said, on account of the excellence of their nature that he honoured them thus, and not from any motive of hope or fear, not expecting any good from them and not dreading any evil.[2] What miserable sophism!
