4. But, says my opponent, it is not for this reason that we assign temples to the gods as though we wished to ward off from them drenching storms of rain, winds, showers, or the rays of the sun; but in order that we may be able to see them in person and close at hand, to come near and address them, and impart to them, when in a measure present, the expressions of our reverent feelings. For if they are invoked under the open heaven, and the canopy of ether, they hear nothing, I suppose; and unless prayers are addressed to them near at hand, they will stand deaf and immoveable as if nothing were said. And yet we think that every god whatever—if only he has the power of this name—should hear what every one said from every part of the world, just as if he were present; nay, more, should foresee, without waiting to be told1350    Lit., “knowledge being anticipated.”    So the ms., LB., Oberthür, Orelli, Hild., and Oehler, reading consec-, for which the rest read consen-taneum est credere—“it is fitting to believe.” what every one conceived in his secret and silent1351    These words, et tacitis, omitted by Oberthür, are similarly omitted by Orelli without remark.    Lit., “motion of anything.” thoughts. And as the stars, the sun, the moon, while they wander above the earth, are steadily and everywhere in sight of all those who gaze at them without any exception; so, too,1352    So the edd., inserting quo- into the ms. reading ita-que—“it is therefore fitting,” which is absurd, as making the connection between the members of the sentence one not of analogy, but of logical sequence.    Cf. i. 18. it is fitting that the ears of the gods should be closed against no tongue, and should be ever within reach, although voices should flow together to them from widely separated regions. For this it is that belongs specially to the gods,—to fill all things with their power, to be not partly at any place, but all everywhere, not to go to dine with the Æthiopians, and return after twelve days to their own dwellings.1353    Cf. the speech of Thetis, Iliad, i. 423–425.

IV. Sed non, inquit, idcirco attribuimus diis templa, tamquam humidos ab his imbres, ventos, pluvias arceamus, aut soles: sed ut eos possimus coram et comminus contueri, affari de proximo, et cum praesentibus quodammodo venerationum colloquia miscere. Sub axe enim nudo, et sub aetherio tegmine invocati si fuerint, nihil audiunt; et nisi de proximo admoveantur his preces, tamquam nihil dicatur, obstructi atque immobiles stabunt. Atquin nos arbitramur, omnem deum omnino, si modo nominis hujus vi pollet, ex quacumque mundi parte, quod 1170A quisque fuerit locutus, tamquam si sit praesens, audire debere: immo quod quisque conceperit sub obscuris sensibus cognitione anticipata praesumere. Atque ut astra, sol, luna, cum supra terras meant, omnibus omnino cernentibus statim sunt et ubique praesentes, ita quoque convenit audientiam numinum nulli esse clausam linguae semperque esse praesentem; quamvis ad eam voces regionibus ex distantibus confluant. Hoc est enim proprium deorum, complere omnia vi sua, non partiliter uspiam, sed ubique esse totos: non adesse, non abesse, non coenatum ad Aethiopas pergere, et post dies bissenos privatum ad domicilium redire.