 We can discern a coherent, if hardly uncontroversial, theological account here. Having previously criticised his opponents for not setting out a clear roster of divine attributes, Velleius is at pains to do that himself. The gods are, in a nutshell, immortal, beautiful and happy, with the corollaries of happiness meaning that they are virtuous and wise as well. Happiness is inconsistent with making or having trouble, so god is completely and everlastingly tranquil and at rest, enjoying the bliss of that state. Underlying this account is what one might call a negative principle: god must not exhibit any weakness or imperfection. If we now consider the maxim of Epicurus that Velleius cites about the blessed and eternal, its unfolding of what such a state implies is framed entirely negatively: it does not have troubles or make trouble for others, nor is it in the grip of anger or partiality since each is a sign of weakness (1.45). We might agree that the concept of god has to be that of a perfect being. And conceiving of perfection in terms of a lack of negative qualities is one way to substantiate what perfection might mean.