THE DIVINE INSTITUTES. REST OF BOOK I

CHAP. XII.--THAT THE STOICS TRANSFER THE FIGMENTS OF THE POETS TO A PHILOSOPHICAL SYSTEM.

Since we have brought to light the mysteries of the poets, and have found out the parents of Saturn, let us return to his virtues and actions. He was, they say, just in his rule. First, from this very circumstance he is not now a god, inasmuch as he has ceased to be. In the next place, he was not even just, but impious not only towards his sons, whom he devoured, but also towards his father, whom he is said to have mutilated. And this may perhaps have happened in truth. But men, having regard to the element which is called the heaven, reject the whole fable as most foolishly invented; though the Stoics, (according to their custom) endeavour to transfer it to a physical system, whose opinion Cicero has laid down in his treatise concerning the Nature of the Gods. They held, he says, that the highest and ethereal nature of heaven, that is, of fire, which by itself produced all things, was without that part of the body which contained the productive organs. Now this theory might have been suitable to Vesta, if she were called a male. For it is on this account that they esteem Vesta to be a virgin, inasmuch as fire is an incorruptible element; and nothing can be born from it, since it consumes all things, whatever it has seized upon. Ovid in the Fasti says:(3) "Nor do you esteem Vesta to be anything else than a living flame; and you see no bodies produced from flame. Therefore she is truly a virgin, for she sends forth no seed, nor receives it, and loves the attendants of virginity."

This also might have been ascribed to Vulcan, who indeed is supposed to be fire, and yet the poets did not mutilate him. It might also have been ascribed to the sun, in whom is the nature and cause of the productive powers. For without the fiery heat of the sun nothing could be born, or have increase; so that no other element has greater need of productive organs than heat, by the nourishment of which all things are conceived, produced, and supported. Lastly, even if the case were as they would have it, why should we suppose that Coelus was mutilated, rather than that he was born without productive organs? For if he produces by himself, it is plain that he had no need of productive organs, since he gave birth to Saturn himself; but if he had them, and suffered mutilation from his son, the origin of all things and all nature would have perished. Why should I say that they deprive Saturn himself not only of divine, but also of human intelligence, when they affirm that Saturn is he who comprises the course and change of the spaces and seasons, and that he has that very name in Greek? For he is called Cronos, which is the same as Chronos, that is, a space of time. But he is called Saturn, because he is satiated with years. These are the words of Cicero, setting forth the opinion of the Stoics: "The worthlessness of these things any one may readily understand. For if Saturn is the son of Coelus, how could Time have been born from Coelus, or Coelus have been mutilated by Time, or afterwards could Time have been despoiled of his sovereignty by his son Jupiter? Or how was Jupiter born from Time? Or with what years could eternity be satiated, since it has no limit?"(1)

CHAP. XIII.- HOW VAIN AND TRIFLING ARE THE INTERPRETATIONS OF THE STOICS RESPECTING THE GODS, AND IN THEM CONCERNING THE ORIGIN OF JUPITER, CONCERNING SATURN AND OPS.

If therefore these speculations of the philosophers are trifling, what remains, except that we believe it to be a matter of fact that, being a man, he suffered mutilation from a man? Unless by chance any one esteems him as a god who feared a co-heir; whereas, if he had possessed any divine knowledge, he ought not to have mutilated his father, but himself, to prevent the birth of Jupiter, who deprived him of the possession of his kingdom. And he also, when he had married his sister Rhea, whom in Latin we call Ops, is said to have been warned by an oracle not to bring up his male children, because it would come to pass that he should be driven into banishment by a son. And being in fear of this, it is plain that he did not devour his sons, as the fables report, but put them to death; although it is written in sacred history that Saturn and Ops, and other men, were at that time accustomed to eat human flesh, but that Jupiter, who gave to men laws and civilization, was the first who by an edict prohibited the use of that food. Now if this is true, what justice can there possibly have been in him? But let us suppose it to be a fictitious story that Saturn devoured his sons, only true after a certain fashion; must we then suppose, with the vulgar, that he has eaten his sons, who has carried them out to burial? But when Ops had brought forth Jupiter, she stole away the infant, and secretly sent him into Crete to be nourished. Again, I cannot but blame his want of foresight. For why did he receive an oracle from another, and not from himself? Being placed in heaven, why did he not see the things which were taking place on earth? Why did the Corybantes with their cymbals escape his notice? Lastly, why did there exist any greater force which might overcome his power? Doubtless, being aged, he was easily overcome by one who was young, and despoiled of his sovereignty. He was therefore banished and went into exile; and after long wanderings came into Italy in a ship, as Ovid relates in his Fasti:--

"The cause of the ship remains to be explained. The scythe-bearing god came to the Tuscan river in a ship, having first traversed the world."

Janus received him wandering and destitute; and the ancient coins are a proof of this, on which there is a representation of Janus with a double face, and on the other side a ship; as the same poet adds:--

"But pious posterity represented a ship on the coin, bearing testimony to the arrival of the stranger god."

Not only therefore all the poets, but the writers also of ancient histories and events, agree that he was a man, inasmuch as they handed down to memory his actions in Italy: of Greek writers, Diodorus and Thallus; of Latin writers, Nepos, Cassius, and Varro. For since men lived in Italy after a rustic fashion,(2)--

"He brought the race to union first,

Erewhile on mountain tops dispersed,

And gave them statutes to obey,

And willed the land wherein he lay

Should Latium's title bear."

Does any one imagine him to be a god, who was driven into banishment, who fled, who lay hid? No one is so senseless. For he who flees, or lies hid, must fear both violence and death. Orpheus, who lived in more recent times than his, openly relates that Saturn reigned on earth and among men:--

"First Cronus ruled o'er men on earth,

And then from Cronus sprung the mighty king,

The widely sounding Zeus."

And also our own Maro says:(3)--

"This life the golden Saturn led on earth;"

and in another place:(4)--

"That was the storied age of gold,

So peacefully, serenely rolled

The years beneath his reign."

The poet did not say in the former passage that he led this life in heaven, nor in the latter passage that he reigned over the gods above. From which it appears that he was a king on earth; and this he declares more plainly in another place:(5)--

"Restorer of the age of gold,

In lands where Saturn ruled of old."

Ennius, indeed, in his translation of Euhemerus says that Saturn was not the first who reigned, but his father Uranus. In the beginning, he says, Coelus first had the supreme power on the earth. He instituted and prepared that kingdom in conjunction with his brothers. There is no great dispute, if there is doubt, on the part of the greatest authorities respecting the son and the father. But it is possible that each may have happened: that Uranus first began to be pre-eminent in power among the rest, and to have the chief place, but not the kingdom; and that afterwards Saturn acquired greater resources, and took the title of king.

CHAP. XIV.--WHAT THE SACRED HISTORY OF EUHEMERUS AND ENNIUS TEACHES CONCERNING THE GODS.

Now, since the sacred history differs in some degree from those things which we have related, let us open those things which are contained in the true writings, that we may not, in accusing superstitions, appear to follow and approve of the follies of the poets. These are the words of Ennius: "Afterwards Saturn married Ops. Titan, who was older than Saturn, demands the kingdom for himself. Upon this their mother Vesta, and their sisters Ceres and Ops, advise Saturn not to give up the kingdom to his brother. Then Titan, who was inferior in person to Saturn, on that account, and because he saw that his mother and sisters were using their endeavours that Saturn might reign, yielded the kingdom to him. He therefore made an agreement with Saturn, that if any male children should be born to him, he would not bring them up. He did so for this purpose, that the kingdom might return to his own sons. Then, when a son was first born to Saturn, they slew him. Afterwards twins were born, Jupiter and Juno. Upon this they present Juno to the sight of Saturn, and secretly hide Jupiter, and give him to Vesta to be brought up, concealing him from Saturn. Ops also brings forth Neptune without the knowledge of Saturn, and secretly hides him. In the same manner Ops brings forth twins by a third birth, Pluto and Glauca. Pluto in Latin is Dispater; others call him Orcus. Upon this they show to Saturn the daughter Glauca, and conceal and hide the son Pluto. Then Glauca dies while yet young." This is the lineage of Jupiter and his brothers, as these things are written, and the relationship is handed down to us after this manner from the sacred narrative. Also shortly afterwards he introduces these things: "Then Titan, when he learned that sons were born to Saturn, and secretly brought up, secretly takes with him his sons, who are called Titans, and seizes his brother Saturn and Ops, and encloses them within a wall, and places over them a guard."

The truth of this history is taught by the Erythraean Sibyl, who speaks almost the same things, with a few discrepancies, which do not affect the subject-matter itself. Therefore Jupiter is freed from the charge of the greatest wickedness, according to which he is reported to have bound his father with fetters; for this was the deed of his uncle Titan, because he, contrary to his promise and oath, had brought up male children. The rest of the history is thus put together. It is said that Jupiter, when grown up, having heard that his father and mother had been surrounded with a guard and imprisoned, came with a great multitude of Cretans, and conquered Titan and his sons in an engagement, and rescued his parents from imprisonment, restored the kingdom to his father, and thus returned into Crete. Then, after these things, they say that an oracle was given to Saturn, bidding him to take heed lest his son should expel him from the kingdom; that he, for the sake of weakening the oracle and avoiding the danger, laid an ambush for Jupiter to kill him; that Jupiter, having learned the plot, claimed the kingdom for himself afresh, and banished Saturn; and that he, when he had been tossed over all lands, followed by armed men whom Jupiter had sent to seize or put him to death, scarcely found a place of concealment in Italy.

CHAP. XV.--HOW THEY WHO WERE MEN OBTAINED THE NAME OF GODS.

Now, since it is evident from these things that they were men, it is not difficult to see in what I manner they began to be called gods.(1) For if there were no kings before Saturn or Uranus, on account of the small number of men who lived a rustic life without any ruler, there is no doubt but in those times men began to exalt the king himself, and his whole family, with the highest praises and with new honours, so that they even called them gods; whether on account of their wonderful excellence, men as yet rude and simple really entertained this opinion, or, as is commonly the case, in flattery of present power, or on account of the benefits by which they were set in order and reduced to a civilized state. Afterwards the kings themselves, since they were beloved by those whose life they had civilized, after their death left regret of themselves. Therefore men formed images of them, that they might derive some consolation from the contemplation of their likenesses; and proceeding further through love of their worth,(2) they began to reverence the memory of the deceased, that they might appear to be grateful for their services, and might attract their successors to a desire of ruling well. And this Cicero teaches in his treatise on the Nature of the Gods, saying "But the life of men and common intercourse led to the exalting to heaven by fame and goodwill men who were distinguished by their benefits. On this account Hercules, on this Castor and Pollux, Aesculapius and Liber" were ranked with the gods. And in another passage: "And in most states it may be understood, that for the sake of exciting valour, or that the men most distinguished for bravery might more readily encounter danger on account of the state, their memory was consecrated with the honour paid to the immortal gods." It was doubtless on this account that the Romans consecrated their Caesars, and the Moors their kings. Thus by degrees religious honours began to be paid to them; while those who had known them, first instructed their own children and grandchildren, and afterwards all their posterity, in the practice of this rite. And yet these great kings, on account of the celebrity of their name, were honoured in all provinces.

But separate people privately honoured the founders of their nation or city with the highest veneration, whether they were men distinguished for bravery, or women admirable for chastity; as the Egyptians honoured Isis, the Moors Juba, the Macedonians Cabirus, the Carthaginians Uranus, the Latins Faunus, the Sabines Sancus, the Romans Quirinus. In the same manner truly Athens worshipped Minerva, Samos Juno, Paphos Venus, Lemnos Vulcan, Naxos Liber, and Delos Apollo. And thus various sacred rites have been undertaken among different peoples and countries, inasmuch as men desire to show gratitude to their princes, and cannot find out other honours which they may confer upon the dead. Moreover, the piety of their successors contributed in a great degree to the error; for, in order that they might appear to be born from a divine origin, they paid divine honours to their parents, and ordered that they should be paid by others. Can any one doubt in what way the honours paid to the gods were instituted, when he reads in Virgil the words of Aeneas giving commands to his friends:(1)--

"Now with full cups libation pour

To mighty Jove, whom all adore,

Invoke Anchises' blessed soul."

And he attributes to him not only immortality, but also power over the winds:(2)--

"Invoke the winds to speed our flight,

And pray that he we hold so dear

May take our offerings year by year,

Soon as our promised town we raise,

In temples sacred to his praise."

In truth, Liber and Pan, and Mercury and Apollo, acted in the same way respecting Jupiter, and afterwards their successors did the same respecting them. The poets also added their influence, and by means of poems composed to give pleasure, raised them to the heaven; as is the case with those who flatter kings, even though wicked, with false panegyrics. And this evil originated with the Greeks, whose levity being furnished with the ability and copiousness of speech, cited in an incredible degree mists of falsehoods. And thus from admiration of them they first undertook their sacred rites, and handed them down to all nations. On account of this vanity the Sibyl thus rebukes them:--

"Why trustest thou, O Greece, to princely men?

Why to the dead dost offer empty gifts?

Thou offerest to idols; this error who suggested,

That thou shouldst leave the presence of the mighty God,

And make these offerings?"

Marcus Tullius, who was not only an accomplished orator, but also a philosopher, since he alone was an imitator of Plato, in that treatise in which he consoled himself concerning the death of his daughter, did not hesitate to say that those gods who were publicly worshipped were men. And this testimony of his ought to be esteemed the more weighty, because he held the priesthood of the augurs, and testifies that he worships and venerates the same gods. And thus within the compass of a few verses he has presented us with two facts. For while he declared his intention of consecrating the image of his daughter in the same manner in which they were consecrated by the ancients, he both taught that they were dead, and showed the origin of a vain superstition. "Since, in truth,"

he says, "we see many men and women among the number of the gods, and venerate their shrines, held in the greatest honour in cities and in the country, let us assent to the wisdom of those to whose talents and inventions we owe it that life is altogether adorned with laws and institutions, and established on a firm basis. And if any living being was worthy of being consecrated, assuredly it was this. If the offspring of Cadmus, or Amphitryon, or Tyndarus, was worthy of being extolled by fame to the heaven, the same honour ought undoubtedly to be appropriated to her. And this indeed I will do; and with the approbation of the gods, I will place you the best and most learned of all women in their assembly. and will consecrate you to the estimation of men." Some one may perhaps say that Cicero raved through excessive grief. But, in truth, the whole of that speech, which was perfect both in learning and in its examples, and in the very style of expression, gave no indications of a distempered mind, but of constancy and judgment; and this very sentence exhibits no sign of grief. For I do not think that he could have written with such variety, and copiousness, and ornament, had not his grief been mitigated by reason itself, and the consolation of his friends and length of time. Why should I mention what he says in his books concerning the Republic, and also concerning glory? For in his treatise on the Laws, in which work, following the example of Plato, he wished to set forth those laws which he thought that a just and wise state would employ, he thus decreed concerning religion:(1) "Let them reverence the gods, both those who have always been regarded as gods of heaven, and those whose services to men have placed them in heaven: Hercules, Liber, Aesculapius, Castor, Pollux, and Quirinus." Also in his Tusculan Disputations,(2) when he said that heaven was almost entirely filled with the human race, he said: "If, indeed, I should attempt to investigate ancient accounts, and to extract from them those things which the writers of Greece have handed down, even those who are held in the highest rank as gods will be found to have gone from us into heaven. Inquire whose sepulchres are pointed out in Greece: remember, since you are initiated, what things are handed down in the mysteries; and then at length you will understand how widely this persuasion is spread." He appealed, as it is plain, to the conscience of Atticus, that it might he understood from the very mysteries that all those who are worshipped were men; and when he acknowledged this without hesitation in the case of Hercules, Liber, Aesculapius, Castor and Pollux, he was afraid openly to make the same admission respecting Apollo and Jupiter their fathers, and likewise respecting Neptune, Vulcan, Mars, and Mercury, whom he termed the greater gods; and therefore he says that this opinion is widely spread, that we may understand the same concerning Jupiter and the other more ancient gods: for if the ancients consecrated their memory in the same manner in which he says that he will consecrate the image and the name of his daughter, those who mourn may be pardoned, but those who believe it cannot be pardoned. For who is so infatuated as to believe that heaven is opened to the dead at the consent and pleasure of a senseless multitude? Or that any one is able to give to another that which he himself does not possess? Among the Romans, Julius was made a god, because it pleased a guilty man, Antony; Quirinus was made a god, because it seemed good to the shepherds, though one of them was the murderer of his twin brother, the other the destroyer of his country. But if Antony had not been consul, in return for his services towards the state Caius Caesar would have been without the honour even of a dead man, and that, too, by the advice of his father-in-law Piso, and of his relative Lucius Caesar, who opposed the celebration of the funeral, and by the advice of Dolabella the consul, who overthrew the column in the forum, that is, his monuments, and purified the forum. For Ennius declares that Romulus was regretted by his people, since he represents the people as thus speaking, through grief for their lost king: "O Romulus, Romulus, say what a guardian of your country the gods produced you? You brought us forth within the regions of light. O father, O sire, O race, descended from the gods." On account of this regret they more readily believed Julius Proculus uttering falsehoods, who was suborned by the fathers to announce to the populace that he had seen the king in a form more majestic than that of a man; and that he had given command to the people that a temple should be built to his honour, that he was a god, and was called by the name of Quirinus. By which deed he at once persuaded the people that Romulus had gone to the gods, and freed the senate from the suspicion of having slain the king.

CHAP. XVI.--BY WHAT ARGUMENT IT IS PROVED THAT THOSE WHO ARE DISTINGUISHED BY A DIFFERENCE OF SEX CANNOT BE GODS.(3)

I might be content with those things which I have related, but there still remain many things which are necessary for the work which I have undertaken. For although, by destroying the principal part of superstitions, I have taken away the whole, yet it pleases me to follow up the remaining parts, and more fully to refute so inveterate a persuasion, that men may at length be ashamed and repent of their errors. This is a great undertaking, and worthy of a man. "I proceed to release the minds of men from the ties of superstitions," as Lucretius(4) says; and be indeed was unable to effect this, because he brought forward nothing true. This is our duty, who both assert the existence of the true God and refute false deities. They, therefore, who entertain the opinion that the poets have invented fables about the gods, and yet believe in the existence of female deities, and worship them, are unconciously brought back to that which they had denied--that they have sexual intercourse, and bring forth. For it is impossible that the two sexes can have been instituted except for the sake of generation. But a difference of sex being admitted, they do not perceive that conception follows as a consequence. And this cannot be the case with a God. But let the matter be as they imagine; for they say that there are sons of Jupiter and of the other gods. Therefore new gods are born, and that indeed daily, for gods are not surpassed in fruitfulness by men. It follows that all things are full of gods without number, since forsooth none of them dies. For since the multitude of men is incredible, and their number not to be estimated--though, as they are born, they must of necessity die--what must we suppose to be the case with the gods who have been born through so many ages, and have remained immortal? How is it, then, that so few are worshipped? Unless we think by any means that there are two sexes of the gods, not for the sake of generation, but for mere gratification, and that the gods practise those things which men are ashamed to do, and to submit to. But when any are said to be born from any, it follows that they always continue to be born, if they are born at any time; or if they ceased at any time to be born, it is befitting that we should know why or at what time they so ceased. Seneca, in his books of moral philosophy, not without some plesantry, asks, "What is the reason why Jupiter, who is represented by the poets as most addicted to lust, ceased to beget children? Was it that he was become a sexagenarian, and was restrained by the Papian law?(1) Or did he obtain the privileges conferred by having three children? Or did the sentiment at length occur to him, 'What you have done to another, you may expect from another;' and does he fear lest any one should act towards him as he himself did to Saturn?" But let those who maintain that they are gods, see in what manner they can answer this argument which I shall bring forward. If there are two sexes of the gods, conjugal intercourse follows; and if this takes place, they must have houses, for they are not without virtue and a sense of shame, so as to do this openly and promiscuously, as we see that the brute animals do. If they have houses, it follows that they also have cities; and for this we have the authority of Ovid, who says, "The multitude of gods occupy separate places; in this front the powerful and illustrious inhabitants of heaven have placed their dwellings." If they have cities, they will also have fields. Now who cannot see the consequence,--namely, that they plough and cultivate their lands? And this is done for the sake of food. Therefore they are mortal. And this argument is of the same weight when reversed. For if they have no lands, they have no cities; and if they have no cities, they are also without houses. And if they have no houses, they have no conjugal intercourse; and if they are without this, they have no female sex. But we see that there are females among the gods also. Therefore there are not gods. If any one is able, let him do away with this argument. For one thing so follows the other, that it is impossible not to admit these last things. But no one will refute even the former argument. Of the two sexes the one is stronger, the other weaker. For the males are more robust, the females more feeble. But a god is not liable to feebleness; therefore there is no female sex. To this is added that last conclusion of the former argument, that there are no gods, since there are females also among the gods.

CHAP. XVII.--CONCERNING THE SAME OPINION OF THE STOICS, AND CONCERNING THE HARDSHIPS AND DISGRACEFUL CONDUCT OF THE GODS.

On these accounts the Stoics form a different conception of the gods; and because they do not perceive what the truth is, they attempt to join them with the system of natural things. And Cicero, following them, brought forward this opinion respecting the gods and their religions. Do you see then, he says, how an argument has been drawn from physical subjects which have been well and usefully found out, to the existence of false and fictitious gods? And this circumstance gave rise to false opinions and turbulent errors, and almost old-womanly superstitions. For both the forms of the gods, and their ages, and clothing and ornaments, are known to us; and moreover their races, and marriages, and all their relationships, and all things reduced to the similitude of human infirmity. What can be said more plain, more true? The chief of the Roman philosophy, and invested with the most honourable priesthood, refutes the false and fictitious gods, and testifies that their worship consists of almost old-womanly superstitions: he complains that men are entangled in false opinions and turbulent errors. For the whole of his third book respecting the Nature of the Gods altogether overthrows and destroys all religion. What more, therefore, is expected from us? Can we surpass Cicero in eloquence? By no means; but confidence was wanting to him, being ignorant of the truth, as he himself simply acknowledges in the same work. For he says that he can more easily say what is not, than what is; that is, that he is aware that the received system is false, but is ignorant of the truth.(2) It is plain, therefore, that those who are supposed to be gods were but men, and that their memory was consecrated after their death. And on this account also different ages and established representations of form are assigned to each, because their images were fashioned in that dress and of that age at which death arrested each.

Let us consider, if you please, the hardships of the unfortunate gods. Isis lost her son; Ceres her daughter; Latona, expelled and driven about over the earth, with difficulty found a small island(1) where she might bring forth. The mother of the gods both loved a beautiful youth, and also mutilated him when found in company with a harlot; and on this account her sacred rites are now celebrated by the Galli(2) as priests. Juno violently persecuted harlots, because she was not able to conceive by her brother.(3) Varro writes, that the island Samos was before called Parthenia, because Juno there grew up, and there also was married to Jupiter. Accordingly there is a most noble and ancient temple of hers at Samos, and an image fashioned in the dress of a bride; and her annual sacred rites are celebrated after the manner of a marriage. If, therefore, she grew up, if she was at first a virgin and afterwards a woman, he who does not understand that she was a human being confesses himself a brute. Why should I speak of the lewdness of Venus, who ministered to the lusts of all, not only gods, but also men? For from her infamous debauchery with Mars she brought forth Harmonia; from Mercury she brought forth Hermaphroditus, who was born of both sexes; from Jupiter Cupid; from Anchines AEneas; from Butes Eryx; from Adonis she could bring forth no offspring, because he was struck by a boar, and slain, while yet a boy. And she first instituted the art of courtesanship, as is contained in the sacred history; and taught women in Cyprus to seek gain by prostitution, which she commanded for this purpose, that she alone might not appear unchaste and a courter of men beyond other females. Has she, too, any claim to religious worship, on whose part more adulteries are recorded than births? But not even were those virgins who are celebrated able to preserve their chastity inviolate. For from what source can we suppose that Erichthonius was born? Was it from the earth, as the poets would have it appear? But the circumstance itself cries out. For when Vulcan had made arms for the gods, and Jupiter had given him the option of asking for whatever reward he might wish, and had sworn, according to his custom, by the infernal lake, that he would refuse him nothing which he might ask, then the lame artificer demanded Minerva in marriage. Upon this the excellent and mighty Jupiter, being bound by so great an oath, was not able to refuse; he, however, advised Minerva to oppose and defend her chastity. Then in that struggle they say that Vulcan shed his seed upon the earth, from which source Erichthonius was born: and that this name was given to him from <greek>eridos</greek> and <greek>kqonos</greek>, that is, from the contest and the ground. Why, then, did she, a virgin, entrust that boy shut up with a dragon and sealed to three virgins born from Cecrops? An evident case of incest, as I think, which can by no means be glossed over. Another, when she had almost lost her lover, who was torn to pieces by his madened horses, called in the most excellent physician AEsculapius for the treatment of the youth; and when he was healed,

"Trivia kind her favourite bides,

And to Egeria's care confides,

To live in woods obscure and lone,

And lose in Virbius' name his own."(4)

What is the meaning of this so diligent and anxious care? Why this secret abode? Why this banishment, either to so great a distance, or to a woman, or into solitude? Why, in the next place, the change of name? Lastly, why such a determined hatred of horses? What do all these things imply, but the consciousness of dishonour, and a love by no means consistent with a virgin? There was evidently a reason why she undertook so great a labour for a youth so faithful, who had refused compliance with the love of his stepmother.

CHAP. XVIII.--ON THE CONSECRATION OF GODS, ON ACCOUNT OF THE BENEFITS WHICH THEY CONFERRED UPON MEN.

In this place also they are to be refuted, who not only admit that gods have been made from men, but even boast of it as a subject of praise, either on account of their valour, as Hercules, or of their gifts, as Ceres and Liber, or of the arts which they discovered, as AEsculapius or Minerva. But how foolish these things are, and how unworthy of being the causes why men should contaminate themselves with inexpiable guilt, and become enemies to God, in contempt of whom they undertake offerings to the dead, I will show from particular instances. They say that it is virtue(5) which exalts man to heaven,--not, however, that concerning which philosophers discuss, which consists in goods of the soul, but this connected with the body, which is called fortitude; and since this was pre-eminent in Hercules, it is believed to have deserved immortality. Who is so foolishly senseless as to judge strength of body to be a divine or even a human good, when it has been assigned in greater measure to cattle, and it is often impaired by one disease, or is lessened by old age itself, and altogether fails? And so Hercules, when he perceived that his muscles were disfigured by ulcers, neither wished to be healed nor to grow old, that he might not at any time appear to have less strength or comeliness than he once had.(1) They supposed that he ascended into heaven from the funeral pile on which he had burnt himself alive; and those very qualities which they most foolishly admired, they expressed by statues and images, and consecrated, so that they might for ever remain as memorials of the folly of those who had believed that gods owed their origin to the slaughter of beasts. But this, perchance, may be the fault of the Greeks, who always esteemed most trifling things as of the greatest consequence. What is the case of our own countrymen? Are they more wise? For they despise valour in an athlete, because it produces no injury; but in the case of a king, because it occasions widely-spread disasters, they so admire it as to imagine that brave and warlike generals are admitted to the assembly of the gods, and that there is no other way to immortality than to lead armies, to lay waste the territory of others, to destroy cities, to overthrow towns, to put to death or enslave free peoples. Truly the greater number of men they have cast down, plundered, and slain, so much the more noble and distinguished do they think themselves; and ensnared by the show of empty glory, they give to their crimes the name of virtue. I would rather that they should make to themselves gods from the slaughter of wild beasts, than approve of an immortality so stained with blood. If any one has slain a single man, he is regarded as contaminated and wicked, nor do they think it lawful for him to be admitted to this earthly abode of the gods. But he who has slaughtered countless thousands of men, has inundated plains with blood, and infected rivers, is not only admitted into the temple, but even into heaven. In Ennius Africanus thus speaks: "If it is permitted any one to ascend to the regions of the gods above, the greatest gate of heaven is open to me alone." Because, in truth, he extinguished and destroyed a great part of the human race. Oh how great the darkness in which you were involved, O Africanus, or rather O poet, in that you imagined the ascent to heaven to be open to men through slaughters and bloodshed! And Cicero also assented to this delusion. It is so in truth, he said, O Africanus, for the same gate was open to Hercules; as though he himself had been doorkeeper in heaven at the time when this took place. I indeed cannot determine whether I should think it a subject of grief or of ridicule, when I see grave and learned, and, as they appear to themselves, wise men, involved in such miserable waves of errors. If this is the virtue which renders us immortal, I for my part should prefer to die, rather than to be the cause of destruction to as many as possible. If immortality can be obtained in no other way than by bloodshed, what will be the result if all shall agree to live in harmony? And this may undoubtedly be realized, if men would cast aside their pernicious and impious madness, and live in innocence and jus rice. Shall no one, then, be worthy of heaven? Shall virtue perish, because it will not be permitted men to rage against their fellow-men? But they who reckon the overthrow of cities and people as the greatest glory will not endure public tranquillity: they will plunder and rage; and by the infliction of outrageous injuries will disturb the compact of human society, that they may have an enemy whom they may destroy with greater wickedness than that with which they attacked.

Now let us proceed to the remaining subjects. The conferring of benefits gave the name of gods to Ceres and Liber. I am able to prove from the sacred writings that wine and corn were used by men before the offspring of Coelus and Saturnus. But let us suppose that they were introduced by these. Can it appear to be a greater thing to have collected corn, and having bruised it, to have taught men to make bread; or to have pressed grapes gathered from the vine, and to have made wine, than to have produced and brought forth from the earth corn itself, or the vine? God, indeed, may have left these things to be drawn out by the ingenuity of man; yet all things must belong to Him, who gave to man both wisdom to discover, and those very things which might be discovered. The arts also are said to have gained immortality for their inventors, as medicine for AEsculapius, the craft of the smith for Vulcan. Therefore let us worship those also who taught the art of the fuller and of the shoemaker. But why is not honour paid to the discoverer of the potter's art? Is it that those rich men despise Samian vessels? There are also other arts, the inventors of which greatly profiled the life of man. Why have not temples been assigned to them also? But doubtless it is Minerva who discovered all, and therefore workmen offer prayers to her. Such, then, was the low condition(2) from which Minerva ascended to heaven. Is there truly any reason why any one should leave the worship of Him who created(3) the earth with its living creatures, and the heaven with its stars, for the adoration of her who taught men to set up the woof? What place does he hold who taught the healing of wounds in the body? Can he be more excellent than Him who formed the body itself, and the power of sensibility and of life? Finally, did he contrive and bring to light the herbs themselves, and the other things in which the healing art consists?

CHAP. XIX.--THAT IT IS IMPOSSIBLE FOR ANY ONE TO WORSHIP THE TRUE GOD TOGETHER WITH FALSE DEITIES.

But some one will say that this supreme Being, who made all things, and those also who conferred on men particular benefits, are entitled to their respective worship. First of all, it has never happened that the worshipper of these has also been a worshipper of God. Nor can this possibly happen. For if the honour paid to Him is shared by others, He altogether ceases to be worshipped, since His religion requires us to believe that He is the one and only God. The excellent poet exclaims, that all those who refined life by the invention of arts are in the lower regions, and that even the discoverer himself of such a medicine and art was thrust down by lightning to the Stygian waves, that we may understand how great is the power of the Almighty Father, who can extinguish even gods by His lightnings. But ingenious men perchance thus reasoned with themselves: Because God cannot be struck with lightning, it is manifest that the occurrence never took place; nay, rather, because it did take place, it is manifest that the person in question was a man, and not a god. For the falsehood of the poets does not consist in the deed, but in the name. For they feared evil, if, in opposition to the general persuasion, they should acknowledge that which was true. But if this is agreed upon among themselves, that gods were made from men, why then do they not believe the poets, if at any time they describe their banishments and wounds, their deaths, and wars, and adulteries? From which things it may be understood that they could not possibly become gods, since they were not even good men, and during their life they performed I those actions which bring forth everlasting death.

CHAP.XX.--OF THE GODS PECULIAR TO THE ROMANS, AND THEIR SACRED RITES.

I now come to the superstitions peculiar to the Romans, since I have spoken of those which are common. The wolf, the nurse of Romulus, was invested with divine honours. And I could endure this, if it had been the animal itself whose figure she bears. Livy relates that there was an image of Larentina, and indeed not of her body, but of her mind and character. For she was the wife of Faustulus, and on account of her prostitution she was called among the shepherds wolf,(1) that is, harlot, from which also the brothel(2) derives its name. The Romans doubtless followed the example of the Athenians in representing her figure. For when a harlot, by name Leaena, had put to death a tyrant among them, because it was unlawful for the image of a harlot to be placed in the temple, they erected the effigy of the animal whose name she bore. Therefore, as the Athenians erected a monument from the name, so did the Romans from the profession of the person thus honoured. A festival was also dedicated to her name, and the Larentinalia were instituted. Nor is she the only harlot whom the Romans worship, but also Faula, who was, as Verrius writes, the paramour of Hericules. Now how great must that immortality be thought which is attained even by harlots! Flora, having obtained great wealth by this practice, made the people her heir, and left a fixed sum of money, from the annual proceeds of which her birthday might be celebrated by public games, which they called Floralia. And because this appeared disgraceful to the senate, in order that a kind of dignity might be given to a shameful matter, they resolved that an argument should be taken from the name itself. They pretended that she was the goddess who presides over flowers, and that she must be appeased, that the crops, together with the trees or vines, might produce a good and abundant blossom. The poet followed up this idea in his Fasti, and related that there was a nymph, by no means obscure, who was called Chloris, and that, on her marriage with Zephyrus, she received from her husband as a wedding gift the control over all flowers. These things are spoken with propriety, but to believe them is unbecoming and shameful. Anti when the truth is in question, ought disguises of this kind to deceive us? Those games, therefore, are celebrated with all wantonness, as is suitable to the memory of a harlot. For besides licentiousness of words, in which all lewdness is poured forth, women are also stripped of their garments at the demand of the people, and then perform the office of mimeplayers, and are detained in the sight of the people with indecent gestures, even to the satiating of unchaste eyes. Tatius consecrated an image of Cloacina, which had been found in the great sewer; and because he did not know whose likeness it was, he gave it a name from the place. Tullus Hostilius fashioned and worshipped Fear and Pallor. What shall I say respecting him, but that he was worthy of having his gods always at hand, as men commonly wish? The conduct of Marcus Marcellus concerning the consecration of Honour and Valour differs from this in goodness of the names, but agrees with it in reality. The senate acted with the same vanity in placing Mind(1) among the gods; for if they had possessed any intelligence, they would never have undertaken sacred rites of this kind. Cicero says that Greece undertook a great and bold design in consecrating the images of Cupids and Loves in the gymnasia: it is plain that he flattered Atticus and jested with his friend. For that ought not to have been called a great design, or a design at all, but the abandoned and deplorable wickedness of unchaste men, who exposed their children, whom it was their duty to train to an honourable course, to the lust of youth, and wished them to worship gods of profligacy, in those places especially where their naked bodies were exposed to the gaze of their corruptors, and at that age which, through its simplicity and incautiousness, can be enticed and ensnared before it can be on its guard. What wonder, if all kinds of profligacy flowed from this nation, among whom vices themselves have the sanction of religion, and are so far from being avoided, that they are even worshipped? And therefore, as though he surpassed the Greeks in prudence, he subjoined to this sentence as follows: "Vices ought not to be consecrated, but virtues." But if you admit this, O Marcus Tullius, you do not see that it will come to pass that vices will break in together with virtues, because evil things adhere to those which are good, and have greater influence on the minds of men; and if you forbid these to be consecrated, the same Greece will answer you that it worships some gods that it may receive benefits, and others that it may escape injuries. For this is always the excuse of those who regard their evils as gods, as the Romans esteem Blight and Fever. If, therefore, vices are not to be consecrated, in which I agree with you, neither indeed are virtues. For they have no intelligence or perception of themselves; nor are they to be placed within walls or shrines made of clay, but within the breast; and they are to be enclosed within, lest they should be false if placed without man. Therefore I laugh at that illustrious law of yours which you set forth in these words: "But those things on account of which it is given to man to ascend into heaven--I speak of mind, virtue, piety, faith let there be temples for their praises." But these things cannot be separated from man. For if they are to be honoured, they must necessarily be in man himself. But if they are without man, what need is there to honour those things which yon do not possess? For it is virtue, which is to be honoured, and not the image of virtue; and it is to be honoured not by any sacrifice, or incense, or solemn prayer, but only by the will and purpose. For what else is it to honour virtue, but to comprehend it with the mind, and to hold it fast? And as soon as any one begins to wish for this, he attains it. This is the only honour of virtue; for no other religion and worship is to be held but that of the one God. To what purport is it, then, O wisest man, to occupy with superfluous buildings places which may turn out to the service of men? To what purport is it to establish priests for the worship of vain and senseless objects ? To what purport to immolate victims? To what purport to bestow such great expenditure on the forming or worshipping of images? The human breast is a stronger and more uncorrupted temple: let this rather be adorned, let this be filled with the true deities. For they who thus worship the virtues--that is, who pursue the shadows and images of virtues--cannot hold the very things which are true. Therefore there is no virtue in any one when vices bear rule; there is no faith when each individual carries off all things for himself; there is no piety when avarice spares neither relatives nor parents, and passion rushes to poison and the sword: no peace, no concord, when wars rage in public, and in private enmities prevail even to bloodshed; no chastity when unbridled lusts contaminate each sex, and the whole body in every part. Nor, however, do they cease to worship those things which they flee from and hate. For they worship with incense and the tips of their fingers those things which they ought to have shrunk from with their inmost feelings; and this error is altogether de~ rived from their ignorance of the principal and chief good.

When their city was occupied by the Gauls, and the Romans, who were besieged in the Capitol, had made military engines from the hair of the women, they dedicated a temple to the Bald Venus. They do not therefore understand how vain are their religions, even from this very fact, that they jeer at them by these follies. They had perhaps learned from the Lacedaemonians to invent for themselves gods from events. For when they were besieging the Messenians, and they (the Messenians) had gone out secretly, escaping the notice of the besiegers, and had hastened to plunder Lacedaemon, they were routed and put to flight by the Spartan women. But the Lacedaemonians, having learned the stratagem of the enemy, followed. The women in arms went out to a distance to meet them; and when they saw that their husbands were preparing themselves for battle, supposing them to be Messenians, they laid bare their persons. But the men, recognising their wives, and excited to passion by the sight, rushed to promiscuous intercourse, for there was not time for discrimination. In like manner, the youths who had on a former occasion been sent by the same people, having intercourse with the virgins, from whom the Partheniae were born, in memory of this deed erected a temple and statue to armed Venus. And although this originated in a shameful cause, yet it seems better to have consecrated Venus as armed than bald. At the same time an altar was erected also to Jupiter Pistor (the baker), because he had admonished them in a dream to make all the corn which they had into bread, and throw it into the camp of the enemy; and when this was done, the siege was ended, since the Gauls despaired of being able to reduce the Romans by want.

What a derision of religions rites is this! I were a defender of these, what could I complain of so greatly as that the name of gods had conic into such contempt as to be mocked by the most disgraceful names? Who would not laugh at the goddess Fornax, or rather that learned men should be occupied with celebrating the Fornacalia? Who can refrain from laughter on hearing of the goddess Muta? They say that she is the goddess from whom the Lares were born, and they call her Lara, or Larunda. What advantage can she, who is unable to speak, afford to a worshipper? Caca also is worshipped, who informed Hercules of the theft of his oxen, having obtained immortality through the betrayal of her brother; and Cunina, who protects infants in the cradle, and keeps off witchcraft; and Stercutus, who first introduced the method of manuring the land; and Tutinus, before whom brides sit, as an introduction to the marriage rites; and a thousand other fictions, so that they who regarded these as objects of worship may be said to be more foolish than the Egyptians, who worship certain monstrous and ridiculous images. These however, have some delineation of form. What shall I say of those who worship a rude and shapeless stone under the name of Terminus? This is he whom Saturnus is said to have swallowed in the place of Jupiter; nor is the honour paid to him underservedly. For when Tarquinius wished to build the Capitol, and there were the chapels of many gods on that spot, he consulted them by augury whether they would give way to Jupiter; and when the rest gave way, Terminus alone remained. From which circumstance the pact speaks of the immoveable stone of the Capitol. Now from this very fact how great is Jupiter found to be, to whom a stone did not give way, with this confidence, perhaps, because it had rescued him from the jaws of his father! Therefore, when the Capitol was built, an aperture was left in the roof above Terminus himself, that, since he had not given way, he might enjoy the free heaven; but they did not themselves enjoy this, who imagined that a stone enjoyed it. And therefore they make public supplications to him, as to the god who is the guardian of boundaries; and he is not only a stone, but sometimes also a stock. What shall I say of those who worship such objects, unless--that they above all others are stones and stocks?

CHAP. XXI.--OF CERTAIN DEITIES PECULIAR TO BARBARIANS, AND THEIR SACRED RITES; AND IN LIKE MANNER CONCERNING THE ROMANS.

We have spoken of the gods themselves who are worshipped; we must now speak a few words respecting their sacrifices and mysteries. Among the people of Cyprus, Teucer sacrificed a human victim to Jupiter, and handed down to posterity that sacrifice which was lately abolished by Hadrian when he was emperor. There was a law among the people of Tauris, a fierce and inhuman nation, by which it was ordered that strangers should be sacrificed to Diana; and this sacrifice was practised through many ages. The Gauls used to appease Hesus and Teutas with human blood. Nor, indeed, were the Latins free from this cruelty, since Jupiter Latialis is even now worshipped with the offering of human blood. What benefit do they who offer such sacrifices implore from the gods? Or what are such deities able to bestow on the men by whose punishments they are propitiated? But this is not so much a matter of surprise with respect to barbarians, whose religion agrees with their character. But are not our countrymen, who have always claimed for themselves the glory of gentleness and civilization, found to be more inhuman by these sacrilegious rites? For these ought rather to be esteemed impious, who, though they are embellished with the pursuits of liberal training, turn aside from such refinement. than those who, being ignorant and inexperienced, glide into evil practices from their ignorance of those which are good. And yet it is plain that this rite of immolating human victims is ancient, since Saturn was honoured in Latium with the same kind of sacrifice; not indeed that a man was slain at the altar, but that he was thrown from the Milvian bridge into the Tiber. And Varro relates that this was done in accordance with an oracle; of which oracle the last verse is to this effect: "And offer heads to Ades, and to the father a man."(1) And because this appears ambiguous, both a torch and a man are accustomed to be thrown to him. But it is said that sacrifices of this kind were put an end to by Hercules when he returned from Spain; the custom still continuing, that instead of real men, images made from rushes were cast forth, as Ovid informs us in his Fasti:(2) "Until the Tirynthian came into these lands, gloomy sacrifices were annually offered in the Leucadian manner: he threw into the water Romans made of straw; do you, after the example of Hercules, cast(1) in the images of human bodies."

The Vestal virgins make these sacred offerings, as the same poet says:(2) "Then also a virgin is accustomed to cast from the wooden bridge the images of ancient men made from rushes."

For I cannot find language to speak of the infants who were immolated to the same Saturn, on account of his hatred of Jupiter. To think that men were so barbarous, so savage, that they gave the name of sacrifice to the slaughter of their own children, that is, to a deed foul, and to be held in detestation by the human race; since, without any regard to parental affection, they destroyed tender and innocent lives, at an age which is especially pleasing to parents, and surpassed in brutality the savageness of all beasts, which--savage as they are--still love their offspring! O incurable madness! What more could those gods do to them, if they were most angry, than they now do when propitious, when they defile their worshippers with parricide, visit them with bereavements, and deprive them of the sensibilities of men? What can be sacred to these men? Or what will they do in profane places, who commit the greatest crimes amidst the altars of the gods? Pescennius Festus relates in the books of his History by a Satire, that the Carthaginians were accustomed to immolate human victims to Saturn; and when they were conquered by Agathocles, the king of the Sicilians, they imagined that the god was angry with them; and therefore, that they might more diligently offer an expiation, they immolated two hundred sons of their nobles: "So great the ills to which religion could prompt, which has ofttimes produced wicked and impious deeds." What advantage, then, did the men propose by that sacrifice, when they put to death so large a part of the state, as not even Agathocles had slain when victorious?

From this kind of sacrifices those public rites are to be judged signs of no less madness; some of which are in honour of the mother of the gods, in which men mutilate themselves; others are in honour of Virtus, whom they also call Bellona, in which the priests make offsprings not with the blood of another victim, but with their own.(3) For, cutting their shoulders, and thrusting forth drawn swords in each hand, they run, they are beside themselves, they are frantic. Quintilian therefore says excellently in his Fanatic: "If a god compels this, he does it in anger." Are even these things sacred? Is it not better to live like cattle, than to worship deities so impious. profane, and sanguinary? But we will discuss at the proper time the source from which these errors and deeds of such great disgrace originated. In the mean time, let us look also to other matters which are without guilt, that we may not seem to select the worse parts through the desire of finding fault. In Egypt there are sacred rites in honour of Isis, since she either lost or found her little son. For at first her priests, having made their bodies smooth, beat their breasts, and lament, as the goddess herself had done when her child was lost. Afterwards the boy is brought forward, as if found, and that mourning is changed into joy. Therefore Lucan says, "And Osiris never sufficiently sought for." For they always lose, and they always find him. Therefore in the sacred rites there is a representation of a circumstance which really occurred; and which assuredly declares, if we have any intelligence, that she was a mortal woman, and almost desolate, had she not found one person. And this did not escape the notice of the poet himself; for he represents Pompey when a youth as thus speaking, on hearing the death of his father: "I will now draw forth the deity Isis from the tomb, and send her through the nations; and I will scatter through the people Osiris covered with wood." This Osiris is the same whom the people call Serapis. For it is customary for the names of the dead who are deified to be changed, that no one, as I believe, may imagine them to be men. For Romulus after his death became Quirinus, and Leda became Nemesis, and Circe Marica; and Ino, when she had leapt into the sea, was called Leucothea; and the mother Matuta; and her son Melicerta was called Palaemon and Portumnus. And the sacred rites of the Eleusinian Ceres are not unlike these. For as in those which have been mentioned the boy Osiris is sought with the wailing of his mother, so in these Proserpine is carried away to contract an incestuous marriage with her uncle; and because Ceres is said to have sought for her in Sicily with torches lighted from the top of Etna, on this account her sacred rites are celebrated with the throwing of torches.

At Lampsacus the victim to he offered to Priapus is an ass, and the cause of the sacrifice of this animal is thus set forth in the Fasti:-When all the deities had assembled at the festival of the Great Mother, and when, satiated with feasting. they were spending the night in sport, they say that Vesta had laid herself on the ground for rest, and had fallen asleep, and that Priapus upon this formed a design against her honour as she slept; but that she was aroused by the unseasonable braying of the ass on which Silenus used to ride, and that the design of the insidious plotter was frustrated. On this account they say that the people of Lampsacus were accustomed to sacrifice an ass to Priapus, as though it were in revenge; but among the Romans the same animal was crowned at the Vestalia (festival of Vesta) with loaves,(1) in honour of the preservation of her chastity. What is baser, what more disgraceful, than if Vesta is indebted to an ass for the preservation of her purity? But the poet invented a fable. But was that more true which is related by those(2) who wrote "Phenomena," when they speak concerning the two stars of Cancer, which the Greeks call asses? That they were asses which carried across father Liber when he was unable to cross a river, and that he rewarded one of them with the power of speaking with human voice; and that a contest arose between him and Priapus; and Priapus, being worsted in the contest, was enraged, and slew the victor. This truly is ranch more absurd. But poets have the licence of saying what they will. I do not meddle with a mystery so odious; nor do I strip Priapus of his disguise, lest something deserving of ridicule should be brought to light. It is true the poets invented these fictions, but they must have been invented for the purpose of concealing some greater depravity. Let us inquire what this is. But in fact it is evident. For as the bull is sacrificed to Luna,(3) because he also has horns as she has; and as "Persia propitiates with a horse Hyperion surrounded with rays, that a slow victim may not be offered to the swift god;" so in this case no more suitable victim could be found than that which resembled him to whom it is offered.

At Lindus, which is a town of Rhodes, there are sacred rites in honour of Hercules, the observance of which differs widely from all other rites; for they are not celebrated with words of good omen(4) (as the Greeks term it), but with revilings and cursing. And they consider it a violation of the sacred rites, if at any tithe during the celebration of the solemnities a good word shall have escaped from any one even inadvertently. And this is the reason assigned for this practice, if indeed there can be any reason in things utterly senseless. When Hercules had arrived at the place, and was suffering hunger, he saw a ploughman at work, and began to ask him to sell one of his oxen. But the ploughman replied that this was impossible, because his hope of cultivating the land depended altogether upon those two bullocks. Hercules, with his usual violence, because he was not able to receive one of them, killed both. But the unhappy man, when he saw that his oxen were slain, avenged the injury with revilings,--a circumstance which afforded gratification to the man of elegance and refinement. For while he prepares a feast for his companions, and while he devours the oxen of another man, he receives with ridicule and loud laughter the bitter reproaches with which the other assails him. But when it had been determined that divine honours should be paid to Hercules in admiration of his excellence, an altar was erected in his honour by the citizens, which he named, from the circumstance, the yoke of oxen;(5) and at this altar two yoked oxen were sacrificed, like those which he had taken from the ploughman. And he appointed the same man to be his priest, and directed him always to use the same revilings in offering sacrifice, because he said that he had never feasted more pleasantly. Now these things are not sacred, but sacrilegious, in which that is said to be enjoined, which, if it is done in other things, is punished with the greatest severity. What, moreover, do the rites of the Cretan Jupiter himself show, except the manner in which he was withdrawn from his father, or brought up? There is a goat belonging to the nymph Amalthea, which gave suck to the infant; and of this goat Germanicus Caesar thus speaks, in his poem translated from Aratus: 6--

"She is supposed to be the nurse of Jupiter; if in truth the infant jupiter pressed the faithful teats of the Cretan goat, whichattests the gratitude of her lord by a bright constellation."

Musaeus relates that Jupiter, when fighting against the Titans, used the hide of this goat as a shield, from which circumstance he is called by the poets shield-bearer.(7) Thus, whatever was done in concealing the boy, that also is done by way of representation in the sacred rites. Moreover, the mystery of his mother also contains the same story which Ovid sets forth in the Fasti:--

"Now the lofty Ida resounds with tinklings, that the boy may cry in safety with infant mouth. Some strike their shields with stakes,some beat their empty helmets. This is the employment of theCuretes, this of the Corybantes. The matter was concealed, andimitations of the ancient deed remain; the attendant goddessesshake instruments of brass, and hoarse hides. Instead of helmetsthey strike cymbals, and drums instead of shields; the flutegives Phrygian strains, as it gave before."

Sallust rejected this opinion altogether, as though invented by the poets, and wished to give an ingenious explanation of the reasons for which the Curetes are said to have nourished Jupiter; and he speaks to this purport: Because they were the first to understand the worship of the deity, that therefore antiquity, which exaggerates all things, made them known as the nourishers of Jupiter. How much this learned man was mistaken, the matter itself at once declares. For if Jupiter holds the first place, both among the gods and in religious rites, if no gods were worshipped by the people before him, because they who are worshipped were not yet born; it appears that the Curetes, on the contrary, were the first who did not understand the worship of the deity, since all error was introduced by them, and the memory of the true God was taken away. They ought therefore to have understood from the mysteries and ceremonies themselves, that they were offering prayers to dead men. I do not then require that any one should believe the fictions of the poets. If any one imagines that these speak falsely, let him consider the writings of the pontiffs themselves, and weigh whatever there is of literature pertaining to sacred rites: he will perhaps find more things than we bring forward, from which he may understand that all things which are esteemed sacred are empty, vain, and fictitious. But if any one, having discovered wisdom, shall lay aside his error, he will assuredly laugh at the follies of men who are almost without understanding: I mean those who either dance with unbecoming gestures, or run naked, anointed, and crowned with chaplets, either wearing a mask or besmeared with mud. What shall I say about shields now putrid with age? When they carry these, they think that they are carrying gods themselves on their shoulders. For Furius Bibaculus is regarded among the chief examples of piety, who, though he was praetor, nevertheless carried the sacred shield,(1) preceded by the lictors, though his office as proetor gave him an exemption from this duty. He was therefore not Furius, but altogether mad,(2) who thought that he graced his praetorship by this service. Deservedly then, since these things are done by men not unskilful and ignorant, does Lucretius exclaim :--

"O foolish minds of men! O blinded breasts! In what darkness of life andin how great dangers is passed this term of life, whatever be itsduration!"

Who that is possessed of any sense would not laugh at these mockeries, when he sees that men, as though bereft of intelligence, do those things seriously, which if any one should do in sport, he would appear too full of sport and folly?

CHAP. XXII.--WHO WAS THE AUTHOR OF THE VANITIES BEFORE DESCRIBED IN ITALY AMONG THE ROMANS, AND WHO AMONG OTHER NATIONS.

The author and establisher of these vanities among the Romans was that Sabine king who especially engaged(3) the rude and ignorant minds of men with new superstitions: and that he might do this with some authority, he pretended that he had meetings by night with the goddess Egeria. There was a very dark cavern in the grove of Aricia, from which flowed a stream with a never failing spring. Hither he was accustomed to withdraw himself without any witnesses, that he might be able to pretend that, by the admonition of the goddess his wife, he delivered to the people those sacred rites which were most acceptable to the gods. It is evident that he wished to imitate the craftiness of Minos, who concealed himself in the cave of Jupiter, and, after a long delay there, brought forward laws, as though delivered to him by Jupiter, that he might bind men to obedience not only by the authority of his government, but also by the sanction of religion. Nor was it difficult to persuade shepherds. Therefore he instituted pontiffs, priests, Salii, and augurs; he arranged the gods in families; and by these means he softened the fierce spirits of the new people and called them away from warlike affairs to the pursuit of peace. But though he deceived others, he did not deceive himself. For after many years, in the consulship of Cornelius and Bebius, in a field belonging to the scribe Petilius, under the Janiculum, two stone chests were found by men who were digging, in one of which was the body of Numa, in the other seven books in latin respecting the law of the pontiffs, and the same number written in Greek respecting systems of philosophy, in which he not only annulled the religious rites which he himself had instituted, but all others also. When this was referred to the senate, it was decreed that these books should be destroyed. Therefore Quintus Petilius, the praetor who had jurisdiction in the city burnt them in an assembly of the people. This was a senseless proceeding; for of what advantage was it that the books were burnt, s when the cause on account of which they were burnt--that they took away the authority due to religion--was itself handed down to memory? Every one then in the senate was most foolish; for the books might have been burnt, and yet the matter itself have been unknown. Thus, while they wish to prove even to posterity with what piety they defended religious institutions, they lessened the authority of the institutions themselves by their testimony.

But as Pompilius was the institutor of foolish superstitions among the Romans, so also, before Pompilius, Faunus was in Latium, who both established impious rites to his grandfather Saturnus, and honoured his father Picus with a place among the gods, and consecrated his sister Fatua Fauna, who was also his wife; who, as Gabius Bassus relates, was called Fatua because she had been in the habit of foretelling their fates to women, as Faunus did to men. And Varro writes that she was a woman of such great modesty, that, as long as she lived, no male except her husband saw her or heard her name. On this account women sacrifice to her in secret, and call her the Good Goddess. And Sextus Claudius, in that book which he wrote in Greek, relates that it was the wife of Faunus who, because, contrary to the practice and honour of kings, she had drunk a jar of wine, and had become intoxicated, was beaten to death by her husband with myrtle rods. But afterwards, when he was sorry for what he had done, and was unable to endure his regret for her, he paid her divine honours. For this reason they say that a covered jar of wine is placed at her sacred rites. Therefore Faunus also left to posterity no slight error, which all that are intelligent see through. For Lucilius in these verses derides the folly of those who imagine that images are gods: "The terrestrial(1) Lamiae, which Faunus and Numa Pompilius and others instituted; at and these he trembles, he places everything in this. As infant boys believe that every statue of bronze is a living man, so these imagine that all things reigned are true: they believe that statues of bronze contain a heart. It is a painter's gallery;(2) there is nothing true; all things are fictitious." The poet, indeed, compares foolish men to infants. But I say that they are much more senseless than infants. For they (infants) suppose that images are men, whereas these take them for gods: the one through their age, the others through folly, imagine that which is not true: at any rate, the one soon ceased to be deceived; the foolishness of the others is permanent, and always increases. Orpheus was the first who introduced the rites of father Liber into Greece; and he first celebrated them on a mountain of Boeotia, very near to Thebes, where Liber was born; and because this mountain continually resounded with the strains of the lyre, it was called Cithaeron.(3) Those sacred rites are even now called Orphic, in which he himself was lacerated and torn in pieces; and he lived about the same time with Faunus. But which of them was prior in age admits of doubt, since Latinus and Priam reigned during the same years, as did also their fathers Faunus and Laomedon, in whose reign Orpheus came with the Argonauts to the coast of the Trojans.

Let us therefore advance further, and inquire who was really the first author of the worship of the gods. Didymus,(4) in the books of his commentary on Pindar, says that Melisseus, king of the Cretans, was the first who sacrificed to the gods, and introduced new rites and parades of sacrifices. He had two daughters, Amalthaea and Melissa, who nourished the youth fill Jupiter with goats' milk and honey. Hence that poetic fable derived its origin, that bees flew to the child, and filled his mouth with honey. Moreover, he says that Melissa was appointed by her father the first priestess of the Great Mother; from which circumstance the priests of the same Mother are still called Melissae. But the sacred history testifies that Jupiter himself, when he had gained possession of power, arrived at such insolence that he built temples in honour of himself in many places. For when he went about to different lands, on his arrival in each region, he united to himself the kings or princes of the people in hospitality and friendship; and when he was departing from each, he ordered that a shrine should be dedicated to himself in the name of his host, as though the remembrance of their friendship and league could thus be preserved. Thus temples were founded in honour of Jupiter Atabyrius and Jupiter Labrandius; for Atabyrius and Labrandius were his entertainers and assistants in war. Temples were also built to Jupiter Laprius, to Jupiter Molion, to Jupiter Casius, and others, after the same manner. This was a very crafty device on his part, that he might both acquire divine honour for himself, and a perpetual name for his entertainers in conjunction with religious observances. Accordingly they were glad, and cheerfully submitted to his command, and observed annual rites and festivals for the sake of handing down their own name. AEneas did something like this in Sicily, when he gave the name of his host(5) Acestes to a city which he had built, that Acestes might afterwards joyfully and willingly love, increase, and adorn it. In this manner Jupiter spread abroad through the world the observance of his worship, and gave an example for the imitation of others. Whether, then, the practice of worshipping the gods proceeded from Melisseus, as Didymus related, or from Jupiter also himself, as Euhemerus says, the time is still agreed upon when the gods began to be worshipped. Melisseus, indeed, was much prior in time, inasmuch as he brought up Jupiter his grandson. It is therefore possible that either before, or while Jupiter was yet a boy, he taught the worship of the gods, namely, the mother of his foster-child, and his grandmother Tellus, who was the wife of Uranus, and his father Saturnus; and he himself, by this example and institution, may have exalted Jupiter to such pride, that he afterwards ventured to assume divine honours to himself.

CHAP. XXIII.--OF THE AGES OF VAIN SUPERSTITIONS, AND THE TIMES AT WHICH THEY COMMENCED.

Now, since we have ascertained the origin of vain superstitions, it remains that we should also collect the times during which they whose memory is honoured lived. Theophilus,(1) in his book written to Autolycus respecting the times,(2) says that Thallus relates in his history, that Belus, who is worshipped by the Babylonians and Assyrians, is found to have lived 322 years before the Trojan war; that Belus, moreover, was contemporary with Saturnus, and that they both grew up at one time;-- which is so true, that it may be inferred by reason itself. For Agamemnon, who carried on the Trojan war, was the fourth(3) in descent from Jupiter; and Achilles and Ajax were of the third(4) descent from him; and Ulysses was related in the same degree. Priam, indeed, was distant by a long series of descents. But according to some authorities, Dardanus and Iasius were sons of Coritus, not of Jupiter. For if it had been so, Jupiter could not have formed that unchaste connection with Ganymede, his own descendant. Therefore, if you divide the years which are in agreement, the number will be found in harmony with the parents of those whom I have named above. Now, from the destruction of the Trojan city fourteen hundred and seventy years are made up. From this calculation of times, it is manifest that Saturnus has not been born more than eighteen hundred years, and he also was the father of all the gods. Let them not glory, then, in the antiquity of their sacred rites, since both their origin and system and times have been ascertained. There still remain some things which may be of great weight for the disproving of false religions; but I have determined now to bring this book to an end, that it may not exceed moderate limits. For those things must be followed up more fully, that, having refuted all things which seem to oppose the truth, we may be able to instruct in true religion men who, through ignorance of good things, wander in uncertainty. But the first step towards wisdom is to understand what is false; the second, to ascertain what is true. Therefore he who shall have profited by this first discussion of mine, in which we have exposed false things, will be excited to the knowledge of the truth, than which no pleasure is more gratifying to man; and he will now be worthy of the wisdom of heavenly training, who shall approach with willingness and preparation to the knowledge of the other subjects.