38.2
It is possible also that statues may emit a noise like a moan or a groan, by reason of a fracture or a rupture, which is more violent if it takes place in the interior. But that articulate speech, and language so clear and abundant and precise, should proceed from a lifeless thing, is altogether impossible; since not even the soul of man, or the Deity, without a body duly organized and fitted with vocal parts, has ever spoken and conversed.
38.3
But where history forces our assent with numerous and credible witnesses, we must conclude that an experience different from that of sensation arises in the imaginative part of the soul, and persuades men to think it sensation; as, for instance, in sleep, when we think we see and hear, although we neither see nor hear. However, those who cherish strong feelings of good-will and affection for the Deity, and are therefore unable to reject or deny anything of this kind, have a strong argument for their faith in the wonderful and transcendent character of the divine power.
38.4
For the Deity has no resemblance whatever to man, either in nature, activity, skill, or strength; nor, if He does something that we cannot do, or contrives something that we cannot contrive, is this contrary to reason; but rather, since He differs from us in all points, in His works most of all is He unlike us and far removed from us. But most or the Deity’s powers, as Heracleitus says,Fragment 116 (Bywater, p. 45) escape our knowledge through incredulity.
39.1
But as for Marcius, when he came back to Antium from his expedition, Tullus, who had long hated him and been oppressed with jealousy of him, plotted to take him off at once, believing that if his enemy escaped him now, he would never give him another chance to seize him. Having, therefore, arrayed a large party against him, he bade him lay down his command and give the Volscians an account of his administration.
