alterius, vacuo quae currere semina motu
adfirmat magnumque novas per inane figuras
fortuna non arte regi, quae numina sensu
ambiguo vel nulla putat vel nescia nostri.
BOOK I
(III.)
My mind has often wavered between two opinions: have the gods a care for the world or is there no ruler therein and do mortal things drift as dubious chance dictates? For when I investigated the laws and the ordinances of heaven and observed the sea’s appointed limits, the year’s fixed cycle and the alternation of light and darkness, then methought everything was ordained according to the direction of a God who had bidden the stars move by fixed laws, plants grow at different seasons, the changing moon fulfil her circle with borrowed light and the sun shine by his own, who spread the shore before the waves and balanced the world in the centre of the firmament. But when I saw the impenetrable mist which surrounds human affairs, the wicked happy and long prosperous and the good discomforted, then in turn my belief in God was weakened and failed, and even against mine own will I embraced the tenets of that other philosophy[48] which teaches that atoms drift in purposeless motion and that new forms throughout the vast void are shaped by chance and not design—that philosophy which believes in God in an ambiguous sense, or holds that there be no gods, or that they are careless of our doings. At
[48] Epicureanism.