Our defence requires that we should at this point discuss with you the character of your gods, O ye heathen, fit objects of our pity,2 appealing even to your own conscience to determine whether they be truly gods, as you would have it supposed, or falsely, as you are unwilling to have proved.3 Now this is the material part of human error, owing to the wiles of its author, that it is never free from the ignorance of error,4 whence your guilt is all the greater. Your eyes are open, yet they see not; your ears are unstopped, yet they hear not; though your heart beats, it is yet dull, nor does your mind understand5 that of which it is cognizant.6 If indeed the enormous perverseness (of your worship) could7 be broken up8 by a single demurrer, we should have our objection ready to hand in the declaration9 that, as we know all those gods of yours to have been instituted by men, all belief in the true Deity is by this very circumstance brought to nought;10 because, of course, nothing which some time or other had a beginning can rightly seem to be divine. But the fact is,11 there are many things by which tenderness of conscience is hardened into the callousness of wilful error. Truth is beleaguered with the vast force (of the enemy), and yet how secure she is in her own inherent strength! And naturally enough12 when from her very adversaries she gains to her side whomsoever she will, as her friends and protectors, and prostrates the entire host of her assailants. It is therefore against these things that our contest lies-against the institutions of our ancestors, against the authority of tradition,13 the laws of our governors, and the reasonings of the wise; against antiquity, custom, submission;14 against precedents, prodigies, miracles,-all which things have had their part in consolidating that spurious15 system of your gods. Wishing, then, to follow step by step your own commentaries which you have drawn out of your theology of every sort (because the authority of learned men goes further with you in matters of this kind than the testimony of facts), I have taken and abridged the works of Varro;16 for he in his treatise Concerning Divine Things, collected out of ancient digests, has shown himself a serviceable guide17 for us. Now, if I inquire of him who were the subtle inventors18 of the gods, he points to either the philosophers, the peoples, or the poets. For he has made a threefold distinction in classifying the gods: one being the physical class, of which the philosophers treat; another the mythic class, which is the constant burden of19 the poets; the third, the gentile class, which the nations have adopted each one for itself. When, therefore, the philosophers have ingeniously composed their physical (theology) out of their own conjectures, when the poets have drawn their mythical from fables, and the (several) nations have forged their gentile (polytheism) according to their own will, where in the world must truth be placed? In the conjectures? Well, but these are only a doubtful conception. In the fables? But they are at best an absurd story. In the popular accounts?20 This sort of opinion,21 however, is only promiscuous22 and municipal. Now all things with the philosophers are uncertain, because of their variation with the poets all is worthless, because immoral; with the nations all is irregular and confused, because dependent on their mere choice. The nature of God, however, if it be the true one with which you are concerned, is of so definite a character as not to be derived from uncertain speculations,23 nor contaminated with worthless fables, nor determined by promiscuous conceits. It ought indeed to be regarded, as it really is, as certain, entire, universal, because it is in truth the property of all. Now, what god shall I believe? One that has been gauged by vague suspicion? One that history24 has divulged? One that a community has invented? It would be a far worthier thing if I believed no god, than one which is open to doubt, or full of shame, or the object of arbitrary selection.25
But the authority of the physical philosophers is maintained among you26 as the special property.27 of wisdom. You mean of course, that pure and simple wisdom of the philosophers which attests its own weakness mainly by that variety of opinion which proceeds from an ignorance of the truth. Now what wise man is so devoid of truth, as not to know that God is the Father and Lord of wisdom itself and truth? Besides, there is that divine oracle uttered by Solomon: "The fear of the Lord," says he," is the beginning of wisdom."28 But29 fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God,30 will possess full and perfect wisdom. This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken31 by the over-scrupulousness of an irregular belief,32 and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply33 found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic34 and inert, and (so to say) a non-entity.35 The Stoics believed Him to be outside of the world; the Platonists, within the world. The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom," that is, "the fear of God." Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, "I have never been up there." Again, whether there were any gods, he replied, "I do not know; only there ought to be gods."36 When Croesus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time37 to consider, answered by the word "Nothing." Even Socrates denied with an air of certainty38 those gods of yours.39 Yet he with a like certainty requested that a cock should be sacrificed to Aesculapius. And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what "fear" could it possibly have had of Him whom it was not competent40 clearly to determine? We have been taught to believe of the world that it is god.41 For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity-the Olympian, the Astral, the Titanian-sprung from Coelus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division-the Olympian and the Titanian, which descend from Coelus and Terra. Most of the Egyptians believe that there are four gods-the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end.
From these developments of opinion, we see that your42 physical class of philosophers are driven to the necessity of contending that the elements are gods, since it alleges that other gods are sprung from them; for it is only from gods that gods could be born. Now, although we shall have to examine these other gods more fully in the proper place, in the mythic section of the poets, yet, inasmuch as we must meanwhile treat of them in their connection with the present class,43 we shall probably even from their present class,44 when once we turn to the gods themselves, succeed in showing that they can by no means appear to be gods who are said to be sprung from the elements; so that we have at once a presumption45 that the elements are not gods, since they which are born of the elements are not gods. In like manner, whilst we show that the elements are not gods, we shall, according to the law of natural relationship,46 get a presumptive argument that they cannot rightly be maintained to be gods whose parents (in this case the elements) are not gods. It is a settled point47 that a god is born of a god, and that what lacks divinity48 is born of what is not divine. Now, so far as49 the world of which your philosophers treat50 (for I apply this term to the universe in the most comprehensive sense51 ) contains the elements, ministering to them as its component parts (for whatever its own condition may be, the same of course will be that of its elements and constituent portions), it must needs have been formed either by some being, according to the enlightened view52 of Plato, or else by none, according to the harsh opinion53 of Epicurus; and since it was formed, by having a beginning, it must also have an end. That, therefore, which at one time before its beginning had no existence, and will by and by after its end cease to have an existence, cannot of course, by any possibility, seem to be a god, wanting as it does that essential character of divinity, eternity, which is reckoned to be54 without beginning, and without end. If, however, it55 is in no wise formed, and therefore ought to be accounted divine-since, as divine, it is subject neither to a beginning nor an end of itself-how is it that some assign generation to the elements, which they hold to be gods, when the Stoics deny that anything can be born of a god? Likewise, how is it that they wish those beings, whom they suppose to be born of the elements, to be regarded as gods, when they deny that a god can be born? Now, what must hold good of the universe56 will have to be predicated of the elements, I mean of heaven, and of earth, and of the stars, and of fire, which Varro has vainly proposed that you should believe57 to be gods, and the parents of gods, contrary to that generation and nativity which he had declared to be impossible in a god. Now this same Varro had shown that the earth and the stars were animated.58 But if this be the case, they must needs be also mortal, according to the condition59 of animated nature; for although the soul is evidently immortal, this attribute is limited to it alone: it is not extended to that with which it is associated, that is, the body. Nobody, however, will deny that the elements have body, since we both touch them and are touched by them, and we see certain bodies fall down from them. If, therefore, they are animated, laying aside the principle60 of a soul, as befits their condition as bodies, they are mortal-of course not immortal. And yet whence is it that the elements appear to Varro to be animated? Because, forsooth, the elements have motion. And then, in order to anticipate what may be objected on the other side, that many things else have motion-as wheels, as carriages, as several other machines-he volunteers the statement that he believes only such things to be animated as move of themselves, without any apparent mover or impeller from without, like the apparent mover of the wheel, or propeller of the carriage, or director of the machine. If, then, they are not animated, they have no motion of themselves. Now, when he thus alleges a power which is not apparent, he points to what it was his duty to seek after, even the creator and controller of the motion for it does not at once follow that, because we do not see a thing, we believe that it does not exist. Rather, it is necessary the more profoundly to investigate what one does not see, in order the better to understand the character of that which is apparent. Besides if (you admit) only the existence of those things which appear and are supposed to exist simply because they appear, how is it that you also admit them to be gods which do not appear? If, moreover, those things seem to have existence which have none, why may they not have existence also which do not seem to have it? Such, for instance, as the Mover61 of the heavenly beings. Granted, then, that things are animated because they move of themselves, and that they move of themselves when they are not moved by another: still it does not follow that they must straightway be gods, because they are animated, nor even because they move of themselves; else what is to prevent all animals whatever being accounted gods, moving as they do of themselves? This, to be sure, is allowed to the Egyptians, but their superstitious vanity has another basis.62
Some affirm that the gods (i.e. qeoi/) were so called because the verbs qe/ein and sei/sqai signify to run and to be moved.63 This term, then, is not indicative of any majesty, for it is derived from running and motion, not from any dominion64 of godhead. But inasmuch as the Supreme God whom we worship is also designated Qeo/j, without however the appearance of any course or motion in Him, because He is not visible to any one, it is clear that that word must have had some other derivation, and that the property of divinity, innate in Himself, must have been discovered. Dismissing, then, that ingenious interpretation, it is more likely that the gods were not called qeoi/ from running and motion, but that the term was borrowed from the designation of the true God; so that you gave the name qeoi/ to the gods, whom you had in like manner forged for yourselves. Now, that this is the case, a plain proof is afforded in the fact that you actually give the common appellation qeoi/ to all those gods of yours, in whom there is no attribute of course or motion indicated. When, therefore, you call them both qeoi/ and immoveable with equal readiness, there is a deviation as well from the meaning of the word as from the idea65 of godhead, which is set aside66 if measured by the notion of course and motion. But if that sacred name be peculiarly significant of deity, and be simply true and not of a forced interpretation67 in the case of the true God, but transferred in a borrowed sense68 to those other objects which you choose to call gods, then you ought to show to us69 that there is also a community of character between them, so that their common designation may rightly depend on their union of essence. But the true God, on the sole ground that He is not an object of sense, is incapable of being compared with those false deities which are cognizable to sight and sense (to sense indeed is sufficient); for this amounts to a clear statement of the difference between an obscure proof and a manifest one. Now, since the elements are obvious to all, (and) since God, on the contrary, is visible to none, how will it be in your power from that part which you have not seen to pass to a decision on the objects which you see? Since, therefore, you have not to combine them in your perception or your reason, why do you combine them in name with the purpose of combining them also in power? For see how even Zeno separates the matter of the world from God: he says that the latter has percolated through the former, like honey through the comb. God, therefore, and Matter are two words (and) two things. Proportioned to the difference of the words is the diversity of the things; the condition also of matter follows its designation. Now if matter is not God, because its very appellation teaches us so, how can those things which are inherent in matter-that is, the elements-be regarded as gods, since the component members cannot possibly be heterogeneous from the body? But what concern have I with physiological conceits? It were better for one's mind to ascend above the state of the world, not to stoop down to uncertain speculations. Plato's form for the world was round. Its square, angular shape, such as others had conceived it to be, he rounded off, I suppose, with compasses, from his labouring to have it believed to be simply without a beginning.70 Epicurus, however, who had said, "What is above us is nothing to us," wished notwithstanding to have a peep at the sky, and found the sun to be a foot in diameter. Thus far you must confess71 men were niggardly in even celestial objects. In process of time their ambitious conceptions advanced, and so the sun too enlarged its disk.72 Accordingly, the Peripatetics marked it out as a larger world.73 Now, pray tell me, what wisdom is there in this hankering after conjectural speculations? What proof is afforded to us, notwithstanding the strong confidence of its assertions, by the useless affectation of a scrupulous curiosity,74 which is tricked out with an artful show of language? It therefore served Thales of Miletus quite right, when, star-gazing as he walked with all the eyes he had, he had the mortification of falling75 into a well, and was unmercifully twitted by an Egyptian, who said to him, "Is it because you found nothing on earth to look at, that you think you ought to confine your gaze to the sky? "His fall, therefore, is a figurative picture of the philosophers; of those, I mean,76 who persist in applying77 their studies to a vain purpose, since they indulge a stupid curiosity on natural objects, which they ought rather (intelligently to direct) to their Creator and Governor.
Why, then, do we not resort to that far more reasonable78 opinion, which has clear proof of being derived from men's common sense and unsophisticated deduction?79 Even Varro bears it in mind, when he says that the elements are supposed to be divine, because nothing whatever is capable, without their concurrence,80 of being produced, nourished, or applied to the sustenance81 of man's life and of the earth, since not even our bodies and souls could have sufficed in themselves without the modification82 of the elements. By this it is that the world is made generally habitable,-a result which is harmoniously secured83 by the distribution into zones,84 except where human residence has been rendered impracticable by intensity of cold or heat. On this account, men have accounted as gods-the sun, because it imparts from itself the light of day, ripens the fruit with its warmth, and measures the year with its stated periods; the moon, which is at once the solace of the night and the controller of the months by its governance; the stars also, certain indications as they are of those seasons which are to be observed in the tillage of our fields; lastly, the very heaven also under which, and the earth over which, as well as the intermediate space within which, all things conspire together for the good of man. Nor is it from their beneficent influences only that a faith in their divinity has been deemed compatible with the elements, but from their opposite qualities also, such as usually happen from what one might call85 their wrath and anger-as thunder, and hail, and drought, and pestilential winds, floods also, and openings of the ground, and earthquakes: these are all fairly enough86 accounted gods, whether their nature becomes the object of reverence as being favourable, or of fear because terrible-the sovereign dispenser,87 in fact,88 both of help and of hurt. But in the practical conduct of social life, this is the way in which men act and feel: they do not show gratitude or find fault with the very things from which the succour or the injury proceeds, so much as with them by whose strength and power the operation of the things is effected. For even in your amusements you do not award the crown as a prize to the flute or the harp, but to the musician who manages the said flute or harp by the power of his delightful skill.89 In like manner, when one is in ill-health, you do not bestow your acknowledgments on the flannel wraps,90 or the medicines, or the poultices, but on the doctors by whose care and prudence the remedies become effectual. So again, in untoward events, they who are wounded with the sword do not charge the injury on the sword or the spear, but on the enemy or the robber; whilst those whom a falling house covers do not blame the tiles or the stones, but the oldness of the building; as again shipwrecked sailors impute their calamity not to the rocks and waves, but to the tempest. And rightly too; for it is certain that everything which happens must be ascribed not to the instrument with which, but to the agent by whom, it takes place; inasmuch as he is the prime cause of the occurrence,91 who appoints both the event itself and that by whose instrumentality it comes to pass (as there are in all things these three particular elements-the fact itself, its instrument, and its cause), because he himself who wills the occurrence of a thing comes into notice92 prior to the thing which he wills, or the instrument by which it occurs. On all other occasions therefore, your conduct is right enough, because you consider the author; but in physical phenomena your rule is opposed to that natural principle which prompts you to a wise judgment in all other cases, removing out of sight as you do the supreme position of the author, and considering rather the things that happen, than him by whom they happen. Thus it comes to pass that you suppose the power and the dominion to belong to the elements, which are but the slaves and functionaries. Now do we not, in thus tracing out an artificer and master within, expose the artful structure of their slavery93 out of the appointed functions of those elements to which you ascribe (the attributes) of power?94 But gods are not slaves; therefore whatever things are servile in character are not gods. Otherwise95 they should prove to us that, according to the ordinary course of things, liberty is promoted by irregular licence,96 despotism by liberty, and that by despotism divine power is meant. For if all the (heavenly bodies) overhead forget not97 to fulfil their courses in certain orbits, in regular seasons, at proper distances, and at equal intervals-appointed in the way of a law for the revolutions of time, and for directing the guidance thereof-can it fail to result98 from the very observance of their conditions and the fidelity of their operations, that you will be convinced both by the recurrence of their orbital courses and the accuracy of their mutations, when you bear in mind how ceaseless is their recurrence, that a governing power presides over them, to which the entire management of the world99 is obedient, reaching even to the utility and injury of the human race? For you cannot pretend that these (phenomena) act and care for themselves alone, without contributing anything to the advantage of mankind, when you maintain that the elements are divine for no other reason than that you experience from them either benefit or injury to yourself. For if they benefit themselves only, you are under no obligation to them.
Come now, do you allow that the Divine Being not only has nothing servile in His course, but exists in unimpaired integrity, and ought not to be diminished, or suspended, or destroyed? Well, then, all His blessedness100 would disappear, if He were ever subject to change. Look, however, at the stellar bodies; they both undergo change, and give clear evidence of the fact. The moon tells us how great has been its loss, as it recovers its full form;101 its greater losses you are already accustomed to measure in a mirror of water;102 so that I need not any longer believe in any wise what magians have asserted. The sun, too, is frequently put to the trial of an eclipse. Explain as best you may the modes of these celestial casualties, it is impossible103 for God either to become less or to cease to exist. Vain, therefore, are104 those supports of human learning, which, by their artful method of weaving conjectures, belie both wisdom and truth. Besides,105 it so happens, indeed, according to your natural way of thinking, that he who has spoken the best is supposed to have spoken most truly, instead of him who has spoken the truth being held to have spoken the best. Now the man who shall carefully look into things, will surely allow it to be a greater probability that those106 elements which we have been discussing are under some rule and direction, than that they have a motion of their own, and that being under government they cannot be gods. If, however, one is in error in this matter, it is better to err simply than speculatively, like your physical philosophers. But, at the same time,107 if you consider the character of the mythic school, (and compare it with the physical, ) the error which we have already seen frail men108 making in the latter is really the more respectable one, since it ascribes a divine nature to those things which it supposes to be superhuman in their sensibility, whether in respect of their position, their power, their magnitude, or their divinity. For that which you suppose to be higher than man, you believe to be very near to God.
But to pass to the mythic class of gods, which we attributed to the poets,109 I hardly know whether I must only seek to put them on a par with our own human mediocrity, or whether they must be affirmed to be gods, with proofs of divinity, like the African Mopsus and the Boeotian Amphiaraus. I must now indeed but slightly touch on this class, of which a fuller view will be taken in the proper place.110 Meanwhile, that these were only human beings, is clear from the fact that you do not consistently call them gods, but heroes. Why then discuss the point? Although divine honours had to be ascribed to dead men, it was not to them as such, of course. Look at your own practice, when with similar excess of presumption you sully heaven with the sepulchres of your kings: is it not such as are illustrious for justice, virtue, piety, and every excellence of this sort, that you honour with the blessedness of deification, contented even to incur contempt if you forswear yourselves111 for such characters? And, on the other hand, do you not deprive the impious and disgraceful of even the old prizes of human glory, tear up112 their decrees and titles, pull down their statues, and deface113 their images on the current coin? Will He, however, who beholds all things, who approves, nay, rewards the good, prostitute before all men114 the attribute of His own inexhaustible grace and mercy? And shall men be allowed an especial mount of care and righteousness, that they may be wise115 in selecting and multiplying116 their deities? Shall attendants on kings and princes be more pure than those who wait on the Supreme God?117 You turn your back in horror, indeed, on outcasts and exiles, on the poor and weak, on the obscurely born and the low-lived;118 but yet you honour, even by legal sanctions,119 unchaste men, adulterers, robbers, and parricides. Must we regard it as a subject of ridicule or indignation, that such characters are believed to be gods who are not fit to be men? Then, again, in this mythic class of yours which the poets celebrate, how uncertain is your conduct as to purity of conscience and the maintenance thereof! For whenever we hold up to execration the wretched, disgraceful and atrocious (examples) of your gods, you defend them as mere fables, on the pretence of poetic licence; whenever we volunteer a silent contempt120 of this said121 poetic licence, then you are not only troubled with no horror of it, but you go so far as122 to show it respect, and to hold it as one of the indispensable (fine) arts; nay,123 you carry out the studies of your higher classes124 by its means, as the very foundation125 of your literature. Plato was of opinion that poets ought to be banished, as calumniators of the gods; he would even have) Homer himself expelled from his republic, although, as you are aware,126 he was the crowned head of them all. But while you admit and retain them thus, why should you not believe them when they disclose such things respecting your gods? And if you do believe your poets, how is it that you worship such gods (as they describe)? you worship them simply because you do not believe the poets, why do you bestow praise on such lying authors, without any fear of giving offence to those whose calumniators you honour? A regard for truth127 is not, of course, to be expected of poets. But when you say that they only make men into gods after their death, do you not admit that before death the said gods were merely human? Now what is there strange in the fact, that they who were once men are subject to the dishonour128 of human casualties, or crimes, or fables? Do you not, in fact, put faith in your poets, when it is in accordance with their rhapsodies129 that you have arranged in some instances your very rituals? How is it that the priestess of Ceres is ravished, if it is not because Ceres suffered a similar outrage? Why are the children of others sacrificed to Saturn,130 if it is not because he spared not his own? Why is a male mutilated in honour of the Idaean goddess Cybele, unless it be that the (unhappy) youth who was too disdainful of her advances was castrated, owing to her vexation at his daring to cross her love?131 Why was not Hercules "a dainty dish" to the good ladies of Lanuvium, if it was not for the primeval offence which women gave to him? The poets, no doubt, are liars. Yet it is not because of their telling us that132 your gods did such things when they were human beings, nor because they predicated divine scandals133 of a divine state, since it seemed to you more credible that gods should exist, though not of such a character, than that there should be such characters, although not gods.
There remains the gentile class of gods amongst the several nations:134 these were adopted out of mere caprice, not from the knowledge of the truth; and our information about them comes from the private notions of different races. God, I imagine, is everywhere known, everywhere present, powerful everywhere-an object whom all ought to worship, all ought to serve. Since, then, it happens that even they, whom all the world worships in common, fail in the evidence of their true divinity, how much more must this befall those whom their very votaries135 have not succeeded in discovering! For what useful authority could possibly precede a theology of so defective a character as to be wholly unknown to fame? How many have either seen or heard of the Syrian Atargatis, the African Coelestis, the Moorish Varsutina, the Arabian Obodas and Dusaris, or the Norican Belenus, or those whom Varro mentions-Deluentinus of Casinum, Visidianus of Narnia, Numiternus of Atina, or Ancharia of Asculum? And who have any clear notions136 of Nortia of Vulsinii?137 There is no difference in the worth of even their names, apart from the human surnames which distinguish them. I laugh often enough at the little coteries of gods138 in each municipality, which have their honours confined within their own city walls. To what lengths this licence of adopting gods has been pushed, the superstitious practices of the Egyptians show us; for they worship even their native139 animals, such as cats, crocodiles, and their snake. It is therefore a small matter that they have also deified a man-him, I mean, whom not Egypt only, or Greece, but the whole world worships, and the Africans swear by; about whose state also all that helps our conjectures and imparts to our knowledge the semblance of truth is stated in our own (sacred) literature. For that Serapis of yours was originally one of our own saints called Joseph.140 The youngest of his brethren, but superior to them in intellect, he was from envy sold into Egypt, and became a slave in the family of Pharaoh king of the country.141 Importuned by the unchaste queen, when he refused to comply with her desire, she turned upon him and reported him to the king, by whom he is put into prison. There he displays the power of his divine inspiration, by interpreting aright the dreams of some (fellow-prisoners). Meanwhile the king, too, has some terrible dreams. Joseph being brought before him, according to his summons, was able to expound them. Having narrated the proofs of true interpretation which he had given in the prison, he opens out his dream to the king: those seven fat-fleshed and well-favoured kine signified as many years of plenty; in like manner, the seven lean-fleshed animals predicted the scarcity of the seven following years. He accordingly recommends precautions to be taken against the future famine from the previous plenty. The king believed him. The issue of all that happened showed how wise he was, how invariably holy, and now how necessary. So Pharaoh set him over all Egypt, that he might secure the provision of corn for it, and thenceforth administer its government. They called him Serapis, from the turban142 which adorned his head. The peck-like143 shape of this turban marks the memory of his corn-provisioning; whilst evidence is given that the care of the supplies was all on his head,144 by the very ears of corn which embellish the border of the head-dress. For the same reason, also, they made the sacred figure of a dog,145 which they regard (as a sentry) in Hades, and put it under his right hand, because the care of the Egyptians was concentrated146 under his hand. And they put at his side Pharia,147 whose name shows her to have been the king's daughter. For in addition to all the rest of his kind gifts and rewards, Pharaoh had given him his own daughter in marriage. Since, however, they had begun to worship both wild animals and human beings, they combined both figures under one form Anubis, in which there may rather be seen clear proofs of its own character and condition enshrined148 by a nation at war with itself, refractory149 to its kings, despised among foreigners, with even the appetite of a slave and the filthy nature of a dog.
Such are the more obvious or more remarkable points which we had to mention in connection with Varro's threefold distribution of the gods, in order that a sufficient answer might seem to be given touching the physical, the poetic, and the gentile classes. Since, however, it is no longer to the philosophers, nor the poets, nor the nations that we owe the substitution of all (heathen worship for the true religion) although they transmitted the superstition, but to the dominant Romans, who received the tradition and gave it wide authority, another phase of the widespread error of man must now be encountered by us; nay, another forest must be felled by our axe, which has obscured the childhood of the de generate worship150 with germs of superstitions gathered from all quarters. Well, but even the gods of the Romans have received from (the same) Varro a threefold classification into the certain, the uncertain, and the select. What absurdity! What need had they of uncertain gods, when they possessed certain ones? Unless, forsooth, they wished to commit themselves to151 such folly as the Athenians did; for at Athens there was an altar with this inscription: "To The Unknown Gods."152 Does, then, a man worship that which he knows nothing of? Then, again, as they had certain gods, they ought to have been contented with them, without requiring select ones. In this want they are even found to be irreligious! For if gods are selected as onions are,153 then such as are not chosen are declared to be worthless. Now we on our part allow that the Romans had two sets of gods, common and proper; in other words, those which they had in common with other nations, and those which they themselves devised. And were not these called the public and the foreign154 gods? Their altars tell us so; there is (a specimen) of the foreign gods at the fane of Carna, of the public gods in the Palatium. Now, since their common gods are comprehended in both the physical and the mythic classes, we have already said enough concerning them. I should like to speak of their particular kinds of deity. We ought then to admire the Romans for that third set of the gods of their enemies,155 because no other nation ever discovered for itself so large a mass of superstition. Their other deities we arrange in two classes: those which have become gods from human beings, and those which have had their origin in some other way. Now, since there is advanced the same colourable pretext for the deification of the dead, that their lives were meritorious, we are compelled to urge the same reply against them, that no one of them was worth so much pains. Their fond156 father Aeneas, in whom they believed, was never glorious, and was felled with a stone157 -a vulgar weapon, to pelt a dog withal, inflicting a wound no less ignoble! But this Aeneas turns out158 a traitor to his country; yes, quite as much as Antenor. And if they will not believe this to be true of him, he at any rate deserted his companions when his country was in flames, and must be held inferior to that woman of Carthage,159 who, when her husband Hasdrubal supplicated the enemy with the mild pusillanimity of our Aeneas, refused to accompany him, but hurrying her children along with her, disdained to take her beautiful self and father's noble heart160 into exile, but plunged into the flames of the burning Carthage, as if rushing into the embraces of her (dear but) ruined country. Is he "pious Aeneas" for (rescuing) his young only son and decrepit old father, but deserting Priam and Astyanax? But the Romans ought rather to detest him; for in defence of their princes and their royal161 house, they surrender162 even children and wives, and every dearest pledge.163 They deify the son of Venus, and this with the full knowledge and consent of her husband Vulcan, and without opposition from even Juno. Now, if sons have seats in heaven owing to their piety to their parents, why are not those noble youths164 of Argos rather accounted gods, because they, to save their mother from guilt in the performance of some sacred rites, with a devotion more than human, yoked themselves to her car and dragged her to the temple? Why not make a goddess, for her exceeding piety, of that daughter165 who from her own breasts nourished her father who was famishing in prison? What other glorious achievement can be related of Aeneas, but that he was nowhere seen in the fight on the field of Laurentum? Following his bent, perhaps he fled a second time as a fugitive from the battle.166 In like manner, Romulus posthumously becomes a god. Was it because he rounded the city? Then why not others also, who have built cities, counting even167 women? To be sure, Romulus slew his brother in the bargain, and trickishly ravished some foreign virgins. Therefore of course he becomes a god, and therefore a Quirinus ("god of the spear"), because then their fathers had to use the spear168 on his account. What did Sterculus do to merit deification? If he worked hard to enrich the fields stercoribus,169 (with manure, ) Augias had more dung than he to bestow on them. If Faunus, the son of Picus, used to do violence to law and right, because struck with madness, it was more fit that he should be doctored than deified.170 If the daughter of Faunus so excelled in chastity, that she would hold no conversation with men, it was perhaps from rudeness, or a consciousness of deformity, or shame for her father's insanity. How much worthier of divine honour than this "good goddess"171 was Penelope, who, although dwelling among so many suitors of the vilest character, preserved with delicate tact the purity which they assailed! There is Sanctus, too,172 who for his hospitality had a temple consecrated to him by king Plotius; and even Ulysses had it in his power to have bestowed one more god upon you in the person of the most refined Alcinous.
I hasten to even more abominable cases. Your writers have not been ashamed to publish that of Larentina. She was a hired prostitute, whether as the nurse of Romulus, and therefore called Lupa, because she was a prostitute, or as the mistress of Hercules, now deceased, that is to say, now deified. They173 relate that his temple-warder174 happened to be playing at dice in the temple alone; and in order to represent a partner for himself in the game, in the absence of an actual one, he began to play with one hand for Hercules and the other for himself. (The condition was, ) that if he won the stakes from Hercules, he should with them procure a supper and a prostitute; if Hercules, however, proved the winner, I mean his other hand, then he should provide the same for Hercules. The hand of Hercules won. That achievement might well have been added to his twelve labours! The temple-warden buys a supper for the hero, and hires Larentina to play the whore. The fire which dissolved the body of even a Hercules175 enjoyed the supper, and the altar consumed everything. Larentina sleeps alone in the temple; and she a woman from the brothel, boasts that in her dreams she had submitted herself to the pleasure of Hercules;176 and she might possibly have experienced this, as it passed through her mind, in her sleep. In the morning, on going out of the temple very early, she is solicited by a young man-"a third Hercules," so to speak.177 He invites her home. She complies, remembering that Hercules had told her that it would be for her advantage. He then, to be sure, obtains permission that they should be united in lawful wedlock (for none was allowed to have intercourse with the concubine of a god without being punished for it); the husband makes her his heir. By and by, just before her death, she bequeathed to the Roman people the rather large estate which she had obtained through Hercules. After this she sought deification for her daughters too, whom indeed the divine Larentina ought to have appointed her heirs also. The gods, of the Romans received an accession in her dignity. For she alone of all the wives of Hercules was dear to him, because she alone was rich; and she was even far more fortunate than Ceres, who contributed to the pleasure of the (king of the) dead.178 After so many examples and eminent names among you, who might not have been declared divine? Who, in fact, ever raised a question as to his divinity against Antinous?179 Was even Ganymede more grateful and dear than he to (the supreme god) who loved him? According to you, heaven is open to the dead. You prepare180 a way from Hades to the stars. Prostitutes mount it in all directions, so that you must not suppose that you are conferring a great distinction upon your kings.
And you are not content to assert the divinity of such as were once known to you, whom you heard and handled, and whose portraits have been painted, and actions recounted, and memory retained amongst you; but men insist upon consecrating with a heavenly life181 I know not what incorporeal, inanimate shadows, and the mere names of things-dividing man's entire existence amongst separate powers even from his conception in the womb: so that there is a god Consevius,182 to preside over concubital generation; and Fluviona,183 to preserve the (growth of the) infant in the womb; after these come Vitumnus and Sentinus,184 through whom the babe begins to have life and its earliest sensation; then Diespiter,185 by whose office the child accomplishes its birth. But when women begin their parturition, Candelifera also comes in aid, since childbearing requires the light of the candle; and other goddesses there are186 who get their names from the parts they bear in the stages of travail. There were two Carmentas likewise, according to the general view: to one of them, called Postverta, belonged the function of assisting the birth of the introverted child; while the other, Prosa,187 executed the like office for the rightly born. The god Farinus was so called from (his inspiring) the first utterance; while others believed in Locutius from his gift of speech. Cunina188 is present as the protector of the child's deep slumber, and supplies to it refreshing rest. To lift them (when fallen)189 there is Levana, and along with her Rumina.190 It is a wonderful oversight that no gods were appointed for cleaning up the filth of children. Then, to preside over their first pap and earliest drink you have Potina and Edula;191 to teach the child to stand erect is the work of Statina,192 whilst Adeona helps him to come to dear Mamma, and Abeona to toddle off again; then there is Domiduca,193 (to bring home the bride; ) and the goddess Mens, to influence the mind to either good or evil.194 They have likewise Volumnus and Voleta,195 to control the will; Paventina, (the goddess) of fear; Venilia, of hope;196 Volupia, of pleasure;197 Praestitia, of beauty.198 Then, again, they give his name to Peragenor,199 from his teaching men to go through their work; to Consus, from his suggesting to them counsel. Juventa is their guide on assuming the manly gown, and "bearded Fortune" when they come to full manhood.200 If I must touch on their nuptial duties, there is Afferenda whose appointed function is to see to the offering of the dower; but fie on you! you have your Mutunus201 and Tutunus and Pertunda202 and Subigus and the goddess Prema and likewise Perfica.203 O spare yourselves, ye impudent gods! No one is present at the secret struggles of married life. Those very few persons who have a wish that way, go away and blush for very shame in the midst of their joy.
Chapter XII.204 -The Original Deities Were Human-With Some Very Questionable Characteristics. Saturn or Time Was Human. Inconsistencies of Opinion About Him.
Now, how much further need I go in recounting your gods-because I want to descant on the character of such as you have adopted? It is quite uncertain whether I shall laugh at your absurdity, or upbraid you for your blindness. For how many, and indeed what, gods shall I bring forward? Shall it be the greater ones, or the lesser? The old ones, or the novel? The male, or the female? The unmarried, or such as are joined in wedlock? The clever, or the unskilful? The rustic or the town ones? The national or the foreign? For the truth is,205 there are so many families, so many nations, which require a catalogue206 (of gods), that they cannot possibly be examined, or distinguished, or described. But the more diffuse the subject is, the more restriction must we impose on it. As, therefore, in this review we keep before us but one object-that of proving that all these gods were once human beings (not, indeed, to instruct you in the fact,207 for your conduct shows that you have forgotten it)-let us adopt our compendious summary from the most natural method208 of conducting the examination, even by considering the origin of their race. For the origin characterizes all that comes after it. Now this origin of your gods dates,209 I suppose, from Saturn. And when Varro mentions Jupiter, Juno, and Minerva, as the most ancient of the gods, it ought not to have escaped our notice, that every father is more ancient than his sons, and that Saturn therefore must precede Jupiter, even as Coelus does Saturn, for Saturn was sprung from Coelus and Terra. I pass by, however, the origin of Coelus and Terra. They led in some unaccountable way210 single lives, and had no children. Of course they required a long time for vigorous growth to attain to such a stature.211 By and by, as soon as the voice of Coelus began to break,212 and the breasts of Terra to become firm,213 they contract marriage with one another. I suppose either Heaven214 came down to his spouse, or Earth went up to meet her lord. Be that as it may, Earth conceived seed of Heaven, and when her year was fulfilled brought forth Saturn in a wonderful manner. Which of his parents did he resemble? Well, then, even after parentage began,215 it is certain216 that they had no child previous to Saturn, and only one daughter afterwards-Ops; thenceforth they ceased to procreate. The truth is, Saturn castrated Coelus as he was sleeping. We read this name Coelus as of the masculine gender. And for the matter of that, how could he be a father unless he were a male? But with what instrument was the castration effected? He had a scythe. What, so early as that? For Vulcan was not yet an artificer in iron. The widowed Tetra, however, although still quite young, was in no hurry217 to marry another. Indeed, there was no second Coelus for her. What but Ocean offers her an embrace? But he savours of brackishness, and she has been accustomed to fresh water.218 And so Saturn is the sole male child of Coelus and Tetra. When grown to puberty, he marries his own sister. No laws as yet prohibited incest, nor punished parricide. Then, when male children were born to him, he would devour them; better himself (should take them) than the wolves, (for to these would they become a prey) if he exposed them. He was, no doubt, afraid that one of them might learn the lesson of his father's scythe. When Jupiter was born in course of time, he was removed out of the way:219 (the father) swallowed a stone instead of the son, as was pretended. This artifice secured his safety for a time; but at length the son, whom he had not devoured, and who had grown up in secret, fell upon him, and deprived him of his kingdom. Such, then, is the patriarch of the gods whom Heaven220 and Earth produced for you, with the poets officiating as midwives. Now some persons with a refined221 imagination are of opinion that, by this allegorical fable of Saturn, there is a physiological representation of Time: (they think) that it is because all things are destroyed by Time, that Coelus and Tetra were themselves parents without having any of their own, and that the (fatal) scythe was used, and that (Saturn) devoured his own offspring, because he,222 in fact, absorbs within himself all things which have issued from him. They call in also the witness of his name; for they say that he is called Kro/noj in Greek, meaning the same thing as xro/noj.223 His Latin name also they derive from seed-sowing;224 for they suppose him to have been the actual procreator-that the seed, in fact, was dropt down from heaven to earth by his means. They unite him with Ops, because seeds produce the affluent treasure (Opem) of actual life, and because they develope with labour (Opus). Now I wish that you would explain this metaphorical225 statement. It was either Saturn or Time. If it was Time, how could it be Saturn? If he, how could it be Time? For you cannot possibly reckon both these corporeal subjects226 as co-existing in one person. What, however, was there to prevent your worshipping Time under its proper quality? Why not make a human person, or even a mythic man, an object of your adoration, but each in its proper nature not in the character of Time? What is the meaning of that conceit of your mental ingenuity, if it be not to colour the foulest matters with the feigned appearance of reasonable proofs?227 Neither, on the one hand, do you mean Saturn to be Time, because you say he is a human being; nor, on the other hand, whilst portraying him as Time, do you on that account mean that he was ever human. No doubt, in the accounts of remote antiquity your god Saturn is plainly described as living on earth in human guise. Anything whatever may obviously be pictured as incorporeal which never had an existence; there is simply no room for such fiction, where there is reality. Since, therefore, there is clear evidence that Saturn once existed, it is in vain that you change his character. He whom you will not deny to have once been man, is not at your disposal to be treated anyhow, nor can it be maintained that he is either divine or Time. In every page of your literature the origin228 of Saturn is conspicuous. We read of him in Cassius Severus and in the Corneliuses, Nepos and Tacitus,229 and, amongst the Greeks also, in Diodorus, and all other compilers of ancient annals.230 No more faithful records of him are to be traced than in Italy itself. For, after (traversing) many countries, and (enjoying) the hospitality of Athens, he settled in Italy, or, as it was called, înotria, having met with a kind welcome from Janus, or Janes,231 as the Salii call him. The hill on which he settled had the name Saturnius, whilst the city which he rounded232 still bears the name Saturnia; in short, the whole of Italy once had the same designation. Such is the testimony derived from that country which is now the mistress of the world: whatever doubt prevails about the origin of Saturn, his actions tell us plainly that he was a human being. Since, therefore, Saturn was human, he came undoubtedly from a human stock; and more, because he was a man, he, of course, came not of Coelus and Terra. Some people, however, found it easy enough to call him, whose parents were unknown, the son of those gods from whom all may in a sense seem to be derived. For who is there that does not speak under a feeling of reverence of the heaven and the earth as his own father and mother? Or, in accordance with a custom amongst men, which induces them to say of any who are unknown or suddenly apparent, that "they came from the sky? "Hence it happened that, because a stranger appeared suddenly everywhere, it became the custom to call him a heaven-born man,233 -just as we also commonly call earth-born all those whose descent is unknown. I say nothing of the fact that such was the state of antiquity, when men's eyes and minds were so habitually rude, that they were excited by the appearance of every newcomer as if it were that of a god: much more would this be the case with a king, and that the primeval one. I will linger some time longer over the case of Saturn, because by fully discussing his primordial history I shall beforehand furnish a compendious answer for all other cases; and I do not wish to omit the more convincing testimony of your sacred literature, the credit of which ought to be the greater in proportion to its antiquity. Now earlier than all literature was the Sibyl; that Sibyl, I mean, who was the true prophetess of truth, from whom you borrow their title for the priests of your demons. She in senarian verse expounds the descent of Saturn and his exploits in words to this effect: "In the tenth generation of men, after the flood had overwhelmed the former race, reigned Saturn, and Titan, and Japetus, the bravest of the sons of Tetra and Coelus." Whatever credit, therefore, is attached to your older writers and literature, and much more to those who were the simplest as belonging to that age,234 it becomes sufficiently certain that Saturn and his family235 were human beings. We have in our possession, then, a brief principle which amounts to a prescriptive rule about their origin serving for all other cases, to prevent our going wrong in individual instances. The particular character236 of a posterity is shown by the original founders of the race-mortal beings (come) from mortals, earthly ones from earthly; step after step comes in due relation237 -marriage, conception, birth-country, settlements, kingdoms, all give the clearest proofs.238 They, therefore who cannot deny the birth of men, must also admit their death; they who allow their mortality must not suppose them to be gods.
Chapter XIII.239 -The Gods Human at First. Who Had the Authority to Make Them Divine? Jupiter Not Only Human, But Immoral.
Manifest cases, indeed, like these have a force peculiarly their own. Men like Varro and his fellow-dreamers admit into the ranks of the divinity those whom they cannot assert to have been in their primitive condition anything but men; (and this they do) by affirming that they became gods after their death. Here, then, I take my stand. If your gods were elected240 to this dignity and deity,241 just as you recruit the ranks of your senate, you cannot help conceding, in your wisdom, that there must be some one supreme sovereign who has the power of selecting, and is a kind of Caesar; and nobody is able to confer242 on others a thing over which he has not absolute control. Besides, if they were able to make gods of themselves after their death, pray tell me why they chose to be in an inferior condition at first? Or, again, if there is no one who made them gods, how can they be said to have been made such, if they could only have been made by some one else? There is therefore no ground afforded you for denying that there is a certain wholesale distributor243 of divinity. Let us accordingly examine the reasons for despatching mortal beings to heaven. I suppose you will produce a pair of them. Whoever, then, is the awarder (of the divine honours), exercises his function, either that he may have some supports, or defences, or it may be even ornaments to his own dignity; or from the pressing claims of the meritorious, that he may reward all the deserving. No other cause is it permitted us to conjecture. Now there is no one who, when bestowing a gift on another, does not act with a view to his own interest or the other's. This conduct, however, cannot be worthy of the Divine Being, inasmuch as His power is so great that He can make gods outright; whilst His bringing man into such request, on the pretence that he requires the aid and support of certain, even dead persons, is a strange conceit, since He was able from the very first to create for Himself immortal beings. He who has compared human things with divine will require no further arguments on these points. And yet the latter opinion ought to be discussed, that God conferred divine honours in consideration of meritorious claims. Well, then, if the award was made on such grounds, if heaven was opened to men of the primitive age because of their deserts, we must reflect that after that time no one was worthy of such honour; except it be, that there is now no longer such a place for any one to attain to. Let us grant that anciently men may have deserved heaven by reason of their great merits. Then let us consider whether there really was such merit. Let the man who alleges that it did exist declare his own view of merit. Since the actions of men done in the very infancy of time244 are a valid claim for their deification, you consistently admitted to the honour the brother and sister who were stained with the sin of incest-Ops and Saturn. Your Jupiter too, stolen in his infancy, was unworthy of both the home and the nutriment accorded to human beings; and, as he deserved for so bad a child, he had to live in Crete.245 Afterwards, when full-grown, he dethrones his own father, who, whatever his parental character may have been, was most prosperous in his reign, king as he was of the golden age. Under him, a stranger to toil and want, peace maintained its joyous and gentle sway; under him-
and without the importunity of any one the earth would bear all crops spontaneously.248 But he hated a father who had been guilty of incest, and had once mutilated his249 grandfather. And yet, behold, he himself marries his own sister; so that I should suppose the old adage was made for him: Tou= patro\ j to\ paidi/on-" Father's own child." There was "not a pin to choose" between the father's piety and the son's. If the laws had been just even at that early time,250 Jupiter ought to have been "sewed up in both sacks."251 After this corroboration of his lust with incestuous gratification, why should he hesitate to indulge himself lavishly in the lighter excesses of adultery and debauchery? Ever since252 poetry sported thus with his character, in some such way as is usual when a runaway slave253 is posted up in public, we have been in the habit of gossiping without restraint254 of his tricks255 in our chat with passers-by;256 sometimes sketching him out in the form of the very money which was the fee of his debauchery-as when (he personated) a bull, or rather paid the money's worth of one,257 and showered (gold. into the maiden's chamber, or rather forced his way in with a bribe;258 sometimes (figuring him) in the very likenesses of the parts which were acted259 -as the eagle which ravished (the beautiful youth),260 and the swan which sang (the enchanting song).261 Well now, are not such fables as these made up of the most disgusting intrigues and the worst of scandals? or would not the morals and tempers of men be likely to become wanton from such examples? In what manner demons, the offspring of evil angels who have been long engaged in their mission, have laboured to turn men262 aside from the faith to unbelief and to such fables, we must not in this place speak of to any extent. As indeed the general body263 (of your gods), which took their cue264 from their kings, and princes, and instructors,265 was not of the self-same nature, it was in some other way266 that similarity of character was exacted by their authority. But how much the worst of them was he who (ought to have been, but) was not, the best of them? By a title peculiar to him, you are indeed in the habit of calling Jupiter "the Best,"267 whilst in Virgil he is "Aequus Jupiter."268 All therefore were like him-incestuous towards their own kith and kin, unchaste to strangers, impious, unjust! Now he whom mythic story left untainted with no conspicuous infamy, was not worthy to be made a god.
But since they will have it that those who have been admitted from the human state to the honours of deification should be kept separate from others, and that the distinction which Dionysius the Stoic drew should be made between the native and the factitious269 gods, I will add a few words concerning this last class also. I will take Hercules himself for raising the gist of a reply270 (to the question) whether he deserved heaven and divine honours? For, as men choose to have it, these honours are awarded to him for his merits. If it was for his valour in destroying wild beasts with intrepidity, what was there in that so very memorable? Do not criminals condemned to the games, though they are even consigned to the contest of the vile arena, despatch several of these animals at one time, and that with more earnest zeal? If it was for his world-wide travels, how often has the same thing been accomplished by the rich at their pleasant leisure, or by philosophers in their slave-like poverty?271 Is it forgotten that the cynic Asclepiades on a single sorry cow,272 riding on her back, and sometimes nourished at her udder, surveyed273 the whole world with a personal inspection? Even if Hercules visited the infernal regions, who does not know that the way to Hades is open to all? If you have deified him on account of his much carnage and many battles, a much greater number of victories was gained by the illustrious Pompey, the conqueror of the pirates who had not spared Ostia itself in their ravages; and (as to carnage), how many thousands, let me ask, were cooped up in one corner of the citadel274 of Carthage, and slain by Scipio? Wherefore Scipio has a better claim to be considered a fit candidate for deification275 than Hercules. You must be still more careful to add to the claims of (our) Hercules his debaucheries with concubines and wives, and the swathes276 of Omphale, and his base desertion of the Argonauts because he had lost his beautiful boy.277 To this mark of baseness add for his glorification likewise his attacks of madness, adore the arrows which slew his sons and wife. This was the man who, after deeming himself worthy of a funeral pile in the anguish of his remorse for his parricides,278 deserved rather to die the unhonoured death which awaited him, arrayed in the poisoned robe which his wife sent him on account of his lascivious attachment (to another). You, however, raised him from the pyre to the sky, with the same facility with which (you have distinguished in like manner) another hero279 also, who was destroyed by the violence of a fire from the gods. He having devised some few experiments, was said to have restored the dead to life by his cures. He was the son of Apollo, half human, although the grandson of Jupiter, and great-grandson of Saturn (or rather of spurious origin, because his parentage was uncertain, as Socrates of Argon has related; he was exposed also, and found in a worse tutelage than even Jove's, suckled even at the dugs of a dog); nobody can deny that he deserved the end which befell him when he perished by a stroke of lightning. In this transaction, however, your most excellent Jupiter is once more found in the wrong-impious to his grandson, envious of his artistic skill. Pindar, indeed, has not concealed his true desert; according to him, he was punished for his avarice and love of gain, influenced by which he would bring the living to their death, rather than the dead to life, by the perverted use of his medical art which he put up for sale.280 It is said that his mother was killed by the same stroke, and it was only right that she, who had bestowed so dangerous a beast on the world,281 should escape to heaven by the same ladder. And yet the Athenians will not be at a loss how to sacrifice to gods of such a fashion, for they pay divine honours to Aesculapius and his mother amongst their dead (worthies). As if, too, they had not ready to hand282 their own Theseus to worship, so highly deserving a god's distinction! Well, why not? Did he not on a foreign shore abandon the preserver of his life,283 with the same indifference, nay heartlessness,284 with which he became the cause of his father's death?
It would be tedious to take a survey of all those, too, whom you have buried amongst the constellations, and audaciously minister to as gods.285 I suppose your Castors, and Perseus, and Erigona,286 have just the same claims for the honours of the sky as Jupiter's own big boy287 had. But why should we wonder? You have transferred to heaven even dogs, and scorpions, and crabs. I postpone all remarks288 concerning those whom you worship in your oracles. That this worship exists, is attested by him who pronounces the oracle.289 Why; you will have your gods to be spectators even of sadness,290 as is Viduus, who makes a widow of the soul, by parting it from the body, and whom you have condemned, by not permitting him to be enclosed within your city-walls; there is Caeculus also, to deprive the eyes of their perception; and Orbana, to bereave seed of its vital power; moreover, there is the goddess of death herself. To pass hastily by all others,291 you account as gods the sites of places or of the city; such are Father Janus (there being, moreover, the archer-goddess292 Jana293 ), and Septimontius of the seven hills.
Men sacrifice294 to the same Genii, whilst they have altars or temples in the same places; but to others besides, when they dwell in a strange place, or live in rented houses.295 I say nothing about Ascensus, who gets his name for his climbing propensity, and Clivicola, from her sloping (haunts); I pass silently by the deities called Forculus from doors, and Cardea from hinges, and Limentinus the god of thresholds, and whatever others are worshipped by your neighbours as tutelar deities of their street doors.296 There is nothing strange in this, since men have their respective gods in their brothels, their kitchens, and even in their prison. Heaven, therefore, is crowded with innumerable gods of its own, both these and others belonging to the Romans, which have distributed amongst them the functions of one's whole life, in such a way that there is no want of the other297 gods. Although, it is true,298 the gods which we have enumerated are reckoned as Roman peculiarly, and as not easily recognised abroad; yet how do all those functions and circumstances, over which men have willed their gods to preside, come about,299 in every part of the human race, and in every nation, where their guarantees300 are not only without an official recognition, but even any recognition at all?
Well, but301 certain men have discovered fruits and sundry necessaries of life, (and hence are worthy of deification).302 Now let me ask, when you call these persons "discoverers," do you not confess that what they discovered was already in existence? Why then do you not prefer to honour the Author, from whom the gifts really come, instead of converting the Author into mere discoverers? Previously he who made the discover, the inventor himself no doubt expressed his gratitude to the Author; no doubt, too, he felt that He was God, to whom really belonged the religious service,303 as the Creator (of the gift), by whom also both he who discovered and that which was discovered were alike created. The green fig of Africa nobody at Rome had heard of when Cato introduced it to the Senate, in order that he might show how near was that province of the enemy304 whose subjugation he was constantly urging. The cherry was first made common in Italy by Cn. Pompey, who imported it from Pontus. I might possibly have thought the earliest introducers of apples amongst the Romans deserving of the public honour305 of deification. This, however, would be as foolish a ground for making gods as even the invention of the useful arts. And yet if the skilful men306 of our own time be compared with these, how much more suitable would deification be to the later generation than to the former! For, tell me, have not all the extant inventions superseded antiquity,307 whilst daily experience goes on adding to the new stock? Those, therefore, whom you regard as divine because of their arts, you are really injuring by your very arts, and challenging (their divinity) by means of rival attainments, which cannot be surpassed.308
Chapter XVII.309 -Conclusion, the Romans Owe Not Their Imperial Power to Their Gods. The Great God Alone Dispenses Kingdoms, He is the God of the Christians.
In conclusion, without denying all those whom antiquity willed and posterity has believed to be gods, to be the guardians of your religion, there yet remains for our consideration that very large assumption of the Roman superstitions which we have to meet in opposition to you, O heathen, viz. that the Romans have become the lords and masters of the whole world, because by their religious offices they have merited this dominion to such an extent that they are within a very little of excelling even their own gods in power. One cannot wonder that Sterculus, and Mutunus, and Larentina, have severally310 advanced this empire to its height! The Roman people has been by its gods alone ordained to such dominion. For I could not imagine that any foreign gods would have preferred doing more for a strange nation than for their own people, and so by such conduct become the deserters and neglecters, nay, the betrayers of the native land wherein they were born and bred, and ennobled and buried. Thus not even Jupiter could suffer his own Crete to be subdued by the Roman fasces, forgetting that cave of Ida, and the brazen cymbals of the Corybantes, and the most pleasant odour of the goat which nursed him on that dear spot. Would he not have made that tomb of his superior to the whole Capitol, so that that land should most widely rule which covered the ashes of Jupiter? Would Juno, too, be willing that the Punic city, for the love of which she even neglected Samos, should be destroyed, and that, too, by the fires of the sons of Aeneas? Although I am well aware that
"Hic illius arma,
Hic currus fuit, hoc regnum des gentibus ease,
Si qua fata sinant, jam tunc tenditque fovetque."311
"Here were her arms, her chariot here,
Here goddess-like, to fix one day
The seat of universal sway,
Might fate be wrung to yield assent,
E'en then her schemes, her cares were bent."
312 Still the unhappy (queen of gods) had no power against the fates! And yet the Romans did not accord as much honour to the fates, although they gave them Carthage, as they did to Larentina. But surely those gods of yours have not the power of conferring empire. For when Jupiter reigned in Crete, and Saturn in Italy, and Isis in Egypt, it was even as men that they reigned, to whom also were assigned many to assist them.313 Thus he who serves also makes masters, and the bond-slave314 of Admetus315 aggrandizes with empire the citizens of Rome, although he destroyed his own liberal votary Croesus by deceiving him with ambiguous oracles.316 Being a god, why was he afraid boldly to foretell to him the truth that he must lose his kingdom. Surely those who were aggrandized with the power of wielding empire might always have been able to keep an eye, as it were,317 on their own cities. If they were strong enough to confer empire on the Romans, why did not Minerva defend Athens from Xerxes? Or why did not Apollo rescue Delphi out of the hand of Pyrrhus? They who lost their own cities preserve the city of Rome, since (forsooth) the religiousness318 of Rome has merited the protection! But is it not rather the fact that this excessive devotion319 has been devised since the empire has attained its glory by the increase of its power? No doubt sacred rites were introduced by Numa, but then your proceedings were not marred by a religion of idols and temples. Piety was simple,320 and worship humble; altars were artlessly reared,321 and the vessels (thereof) plain, and the incense from them scant, and the god himself nowhere. Men therefore were not religious before they achieved greatness, (nor great) because they were religious. But how can the Romans possibly seem to have acquired their empire by an excessive religiousness and very profound respect for the gods, when that empire was rather increased after the gods had been slighted?322 Now, if I am not mistaken, every kingdom or empire is acquired and enlarged by wars, whilst they and their gods also are injured by conquerors. For the same ruin affects both city-walls and temples; similar is the carnage both of civilians and of priests; identical the plunder of profane things and of sacred. To the Romans belong as many sacrileges as trophies; and then as many triumphs over gods as over nations. Still remaining are their captive idols amongst them; and certainly, if they can only see their conquerors, they do not give them their love. Since, however, they have no perception, they are injured with impunity; and since they are injured with impunity, they are worshipped to no purpose. The nation, therefore, which has grown to its powerful height by victory after victory, cannot seem to have developed owing to the merits of its religion-whether they have injured the religion by augmenting their power, or augmented their power by injuring the religion. All nations have possessed empire, each in its proper time, as the Assyrians, the Medes, the Persians, the Egyptians; empire is even now also in the possession of some, and yet they that have lost their power used not to behave323 without attention to religious services and the worship of the gods, even after these had become unpropitious to them,324 until at last almost universal dominion has accrued to the Romans. It is the fortune of the times that has thus constantly shaken kingdoms with revolution.325 Inquire who has ordained these changes in the times. It is the same (great Being) who dispenses kingdoms,326 and has now put the supremacy of them into the hands of the Romans, very much as if327 the tribute of many nations were after its exaction amassed in one (vast) coffer. What He has determined concerning it, they know who are the nearest to Him.328