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The repetition of his creed in the first Aeneid ought to warn us that his enthusiasm for the study of Rerum natura did not die. Indeed the Aeneid is full of Epicurean phrases and notions. It is, however, in the interpretation of the word fatum and the role played by the gods that the test of Vergil's philosophy is usually applied. The modern equivalent of fatum is, as Guyau has said, determinism.
This so-called fatum, which binds even the Divinity, is nothing but God's own nature, his own understanding, which furnishes the rules for his wisdom and his goodness; it is a happy necessity, without which he would be neither good nor wise. Is it to be desired that God should not be bound to be perfect and happy? Is our condition, which renders us liable to fail, worth envying?
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