In fine, even Varro himself, in his account and enumeration of the gods, starts from the moment of a man's conception. He commences the series of those gods who take charge of man with Janus, carries it on to the death of the man decrepit with age, and terminates it with the goddess Nænia, who is sung at the funerals of the aged. After that, he begins to give an account of the other gods, whose province is not man himself, but man's belongings, as food, clothing, and all that is necessary for this life; and, in the case of all these, he explains what is the special office of each, and for what each ought to be supplicated. But with all this scrupulous and comprehensive diligence, he has neither proved the existence, nor so much as mentioned the name, of any god from whom eternal life is to be sought,--the one object for which we are Christians. Who, then, is so stupid as not to perceive that this man, by setting forth and opening up so diligently the civil theology, and by exhibiting its likeness to that fabulous, shameful, and disgraceful theology, and also by teaching that that fabulous sort is also a part of this other, was labouring to obtain a place in the minds of men for none but that natural theology which he says pertains to philosophers, with such subtlety that he censures the fabulous, and, not daring openly to censure the civil, shows its censurable character by simply exhibiting it; and thus, both being reprobated by the judgment of men of right understanding, the natural alone remains to be chosen? But concerning this in its own place, by the help of the true God, we have to discuss more diligently. 10. _Concerning the liberty of Seneca, who more vehemently censured the civil theology than Varro did the fabulous._