The third cause is deduced from the terror with which the mind is affected by thunder, tempests, storms, snow, hail, devastation, pestilence, earthquakes often attended with hideous noises, showers of stones, and rain like drops of blood; by rocks and sudden openings of the earth; by monstrous births of men and beasts; by meteors in the air, and blazing stars, by the Greeks called _cometae_, by us _crinitae_, the appearance of which, in the late Octavian war,[120] were foreboders of great calamities; by two suns, which, as I have heard my father say, happened in the consulate of Tuditanus and Aquillius, and in which year also another sun (P.Africanus) was extinguished.

These things terrified mankind, and raised in them a firm belief of the existence of some celestial and divine power.
His fourth cause, and that the strongest, is drawn from the regularity of the motion and revolution of the heavens, the distinctness, variety, beauty, and order of the sun, moon, and all the stars, the appearance only of which is sufficient to convince us they are not the effects of chance; as when we enter into a house, or school, or court, and observe the exact order, discipline, and method of it, we cannot suppose that it is so regulated without a cause, but must conclude that there is some one who commands, and to whom obedience is paid.

It is quite impossible for us to avoid thinking that the wonderful motions, revolutions, and order of those many and great bodies, no part of which is impaired by the countless and infinite succession of ages, must be governed and directed by some supreme intelligent being.
VI.

Chrysippus, indeed, had a very penetrating genius; yet such is the doctrine which he delivers, that he seems rather to have been instructed by nature than to owe it to any discovery of his own.

"If," says he, "there is anything in the universe which no human reason, ability, or power can make, the being who produced it must certainly be preferable to man.