For at one time he thinks that there are images endowed with divinity, inherent in the universality of things; at another, that the principles and minds contained in the universe are Gods; then he attributes divinity to animated images, employing themselves in doing us good or harm; and, lastly, he speaks of certain images of such vast extent that they encompass the whole outside of the universe; all which opinions are more worthy of the country[102] of Democritus than of Democritus himself; for who can frame in his mind any ideas of such images?
who can admire them?
who can think they merit a religious adoration?
But Epicurus, when he divests the Gods of the power of doing good, extirpates all religion from the minds of men; for though he says the divine nature is the best and the most excellent of all natures, he will not allow it to be susceptible of any benevolence, by which he destroys the chief and peculiar attribute of the most perfect being.
For what is better and more excellent than goodness and beneficence?
To refuse your Gods that quality is to say that no man is any object of their favor, and no Gods either; that they neither love nor esteem any one; in short, that they not only give themselves no trouble about us, but even look on each other with the greatest indifference.
XLIV.

How much more reasonable is the doctrine of the Stoics, whom you censure?
It is one of their maxims that the wise are friends to the wise, though unknown to each other; for as nothing is more amiable than virtue, he who possesses it is worthy our love, to whatever country he belongs.

But what evils do your principles bring, when you make good actions and benevolence the marks of imbecility! For, not to mention the power and nature of the Gods, you hold that even men, if they had no need of mutual assistance, would be neither courteous nor beneficent.

Is there no natural charity in the dispositions of good men?
The very name of love, from which friendship is derived, is dear to men;[103] and if friendship is to centre in our own advantage only, without regard to him whom we esteem a friend, it cannot be called friendship, but a sort of traffic for our own profit.

Pastures, lands, and herds of cattle are valued in the same manner on account of the profit we gather from them; but charity and friendship expect no return.