This argument is very well stated, but Balbus, in a considerable degree, weakens its effect, by proceeding to contend, that the world, or universe itself, (the stoical deity,) and its most distinguished parts, the sun, moon, and stars, are possessed of reason and wisdom. This he founds partly on a metaphysical argument, and partly on the regularity, beauty, and order of their motions. Balbus, after various other remarks, enters on the topic of the creation of the world, and its government by the providence of the gods. He justly observes, that nothing can be more absurd than to suppose that a world, so beautifully adorned, could be formed by chance, or by a fortuitous concourse of atoms(436). “He who believes this possible,” says he, “may as well believe, that if a great number of the one-and-twenty letters, composed either of gold, or any other metal, were thrown on the ground, they would fall into such order as legibly to form the Annals of Ennius. I doubt whether fortune could make a single verse of them.” He quotes a very beautiful passage from a now lost work of Aristotle, in which that philosopher urges the argument that may be deduced from providential design, with more soundness and imagination than are usual with him. Balbus then proceeds to display the marks of deliberate plan in the universe, beginning with astronomy. In treating of the constellations, he makes great use of Cicero’s poetical version of Aratus, much of which he is supposed, perhaps with little probability, or modesty in the author, to have by heart; and, accordingly, we are favoured with a considerable number of these verses. He also adduces manifold proofs of design and sovereign wisdom, from a consideration of plants, land animals, fishes, and the structure of the human body; a subject on which Cicero discovers more anatomical knowledge than one should have expected. Balbus also contends that the gods not only provide for mankind universally, but for individuals. “The frequent appearances of the gods,” he observes, “demonstrate their regard for cities and particular men. This, indeed, is also apparent from the foreknowledge of events, which we receive either sleeping or waking.” Cicero makes Balbus, in the conclusion of his discourse, express but little confidence in his own arguments.—“This is almost the whole,” says he, “that has occurred to my mind, on the nature of the gods, and that I thought proper to advance. Do you, Cotta, if I may advise, defend the same cause. Remember that in Rome you keep the first rank—remember you are Pontifex. It is a pernicious and impious custom, either seriously or seemingly to argue against the gods.”