=249.= The proof from the good gifts of providence has been already given in substance; we may however notice the sharp reply given to Epicurus, who maintains that the wondrous contrivances of the Creator for the benefit of man result from the chance clashings of particles. ‘As well contend,’ replies the Stoic, ‘that words and verses come from the chance shifting of the twenty-one letters of the alphabet, and that the poems of Ennius could be produced by shaking together a sufficient quantity of these in a box, and then pouring them out on the ground! Chance would hardly produce a single verse[57].’ The terrors of the universe, its storms, earthquakes, deluges, pestilences and wars, which seem to militate against this proof, are themselves turned into a fourth proof[58]. A further proof, which depends on the contemplation of the movements of the heavenly bodies[59], we have sufficiently considered in connexion with the influence of Chaldaean and Persian thought. [Sidenote: The proof from worship.] =250.= There remain two proofs, which at first sight may appear singular, but are nevertheless very strongly urged, the proofs from worship and divination; which according to the Stoics are practices that must be justified, but cannot be justified without the postulate of the existence of gods. The proof from worship is best known in the paradoxical form, ‘if there are altars, there are gods,’ which is attributed to Chrysippus[60]. This proof is fused by Seneca with the proof from general consent[61]; but its true character seems to be different. ‘Without gods there can be no piety, for piety is the right worship of the gods. Without gods there can be no holiness, for holiness is a right attitude towards the gods. Without gods there can be no wisdom, for wisdom is the knowledge of things human and divine[62]. But without piety, holiness, and wisdom a reasonable philosophy cannot be constructed. Therefore gods exist.’ The argument in its simplest form is attributed to Zeno himself. ‘It is reasonable to honour the gods. But it is not reasonable to honour the non-existent. Therefore gods exist[63].’ [Sidenote: The proof from divination.]