Church Fathers: Post-Nicene Fathers Vol 04: 24.02.02 The Octavius Part 2

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Church Fathers: Post-Nicene Fathers Vol 04: 24.02.02 The Octavius Part 2



TOPIC: Post-Nicene Fathers Vol 04 (Other Topics in this Collection)
SUBJECT: 24.02.02 The Octavius Part 2

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Chapter XVIII.-Argument: Moreover, God Not Only Takes Care of the Universal World, But of Its Individual Parts. That by the Decree of the One God All Things are Governed, is Proved by the Illustration of Earthly Empires. But Although He, Being Infinite and Immense-And How Great He Is, is Known to Himself Alone-Cannot Either Be Seen or Named by Us, Yet His Glory is Beheld Most Clearly When the Use of All Titles is Laid Aside.

"It would be a long matter to go through particular instances. There is no member in man which is not calculated both for the sake of necessity and of ornament; and what is more wonderful still, all have the same form, but each has certain lineaments modified, and thus we are each found to be unlike to one another, while we all appear to be like in general. What is the reason of our being born? what means the desire of begetting? Is it not given by God, and that the breasts should become full of milk as the offspring grows to maturity, and that the tender progeny should grow up by the nourishment afforded by the abundance of the milky moisture? Neither does God have care alone for the universe as a whole, but also for its parts. Britain is deficient in sunshine, but it is refreshed by the warmth of the sea that flows around it. The river Nile tempers the dryness of Egypt; the Euphrates cultivates Mesopotamia; the river Indus makes up for the want of rains, and is said both to sow and to water the East. Now if, on entering any house, you should behold everything refined, well arranged, and adorned, assuredly you would believe that a master presided over it, and that he himself was much better than all those excellent things. So in this house of the world, when you look upon the heaven and the earth, its providence, its ordering, its law, believe that there is a Lord and Parent of the universe far more glorious than the stars themselves, and the parts of the whole world. Unless, perchance-since there is no doubt as to the existence of providence-you think that it is a subject of inquiry, whether the celestial kingdom is governed by the power of one or by the rule of many; and this matter itself does not involve much trouble in opening out, to one who considers earthly empires, for which the examples certainly are taken from heaven. When at any time was there an alliance in royal authority which either began with good faith or ceased without bloodshed? I pass over the Persians who gathered the augury for their chieftainship from the neighing of horses;hyperlink and I do not quote that absolutely dead fable of the Theban brothers.hyperlink The story about the twins (Romulus and Remus), in respect of the dominion of shepherds, and of a cottage, is very well known. The wars of the son-in-law and the father-in-lawhyperlink were scattered over the whole world; and the fortunehyperlink of so great an empire could not receive two rulers. Look at other matters. The bees have one king; the flocks one leader; among the herds there is one ruler. Canst thou believe that in heaven there is a division of the supreme power, and that the whole authority of that true and divine empire is sundered, when it is manifest that God, the Parent of all, has neither beginning nor end-that He who gives birth to all gives perpetuity to Himself-that He who was before the world, was Himself to Himself instead of the world? He orders everything, whatever it is, by a word; arranges it by His wisdom; perfects it by His power. He can neither be seen-He is brighter than light; nor can be grasped-He is purer than touch;hyperlink nor estimated; He is greater than all perceptions; infinite, immense, and how great is known to Himself alone. But our heart is too limited to understand Him, and therefore we are then worthily estimating Him when we say that He is beyond estimation. I will speak out in what manner I feel. He who thinks that he knows the magnitude of God, is diminishing it; he who desires not to lessen it, knows it not. Neither must you ask a name for God. God is His name. We have need of names when a multitude is to be separated into individuals by the special characteristics of names; to God, who is alone, the name God is the whole. If I were to call Him Father, you would judge Him to be earthly; if a King, you would suspect Him to be carnal; if a Lord, you will certainly understand Him to he mortal. Take away the additions of names, and you will behold His glory. What! is it not true that I have in this matter the consent of all men? I hear the common people, when they lift their hands to heaven, say nothing else but Oh God, and God is great, and God is true, and if God shall permit. Is this the natural discourse of the common people, or is it the prayer of a confessing Christian? And they who speak of Jupiter as the chief, are mistaken in the name indeed, but they are in agreement about the unity of the power.

Chapter XIX.-Argument: Moreover, the Poets Have Called Him the Parent of Gods and Men, the Creator of All Things, and Their Mind and Spirit. And, Besides, Even the More Excellent Philosophers Have Come Almost to the Same Conclusion as the Christians About the Unity of God.

"I hear the poets also announcing `the One Father of gods and men; 'and that such is the mind of mortal men as the Parent of all has appointed His day.hyperlink What says the Mantuan Maro? Is it not even more plain, more apposite, more true? `In the beginning, 'says he, `the spirit within nourishes, and the mind infused stirs the heaven and the earth, 'and the other members `of the world. Thence arises the race of men and of cattle, 'hyperlink and every other kind of animal. The same poet in another place calls that mind and spirit God. For these are his words:hyperlink `For that God pervades all the lands, and the tracts of the sea, and the profound heaven, from whom are men and cattle; from whom are rain and fire.'hyperlink What else also is God announced to be by us, but mind, and reason, and spirit? Let us review, if it is agreeable, the teaching of philosophers. Although in varied kinds of discourse, yet in these matters you will find them concur and agree in this one opinion. I pass over those untrained and ancient ones who deserved to be called wise men for their sayings. Let Thales the Milesian be the first of all, for he first of all disputed about heavenly things. That same Thales the Milesian said that water was the beginning of things, but that God was that mind which from water formed all things. Ah! a higher and nobler account of water and spirit than to have ever been discovered by man. It was delivered to him by God. You see that the opinion of this original philosopher absolutely agrees with ours. Afterwards Anaximenes, and then Diogenes of Apollonia, decide that the air, infinite and unmeasured, is God. The agreement of these also as to the Divinity is like ours. But the description of Anaxagoras also is, that God is said to be the motion of an infinite mind; and the God of Pythagoras is the soul passing to and fro and intent, throughout the universal nature of things, from whom also the life of all animals is received. It is a known fact, that Xenophanes delivered that God was all infinity with a mind; and Antisthenes, that there are many gods of the people, but that one God of Nature was the chief of all; that Xeuxippushyperlink acknowledged as God a natural animal force whereby all things are governed. What says Democritus? Although the first discoverer of atoms, does not he especially speak of nature, which is the basis of forms, and intelligence, as God? Strato also himself says that God is nature. Moreover, Epicurus, the man who feigns either otiose gods or none at all, still places above all, Nature. Aristotle varies, but nevertheless assigns a unity of power: for at one time he says that Mind, at another the World, is God; at another time he sets God above the world.hyperlink Heraclides of Pontus also ascribes, although in various ways, a divine mind to God. Theophrastus, and Zeno, and Chrysippus, and Cleanthes are indeed themselves of many forms of opinion but they are all brought back to the one fact of the unity of providence. For Cleanthes discoursed of God as of a mind, now of a soul, now of air, but for the most part of reason. Zeno, his master, will have the law of nature and of God, and sometimes the air, and sometimes reason, to be the beginning of all things. Moreover, by interpreting Juno to be the air, Jupiter the heaven, Neptune the sea, Vulcan to be fire, and in like manner by showing the other gods of the common people to be elements, he forcibly denounces and overcomes the public error. Chrysippus says almost the same. He believes that a divine force, a rational nature, and sometimes the world, and a fatal necessity, is God; and he follows the example of Zeno in his physiological interpretation of the poems of Hesiod, of Homer, and of Orpheus. Moreover, the teaching of Diogenes of Babylon is that of expounding and arguing that the birth of Jupiter, and the origin of Minerva, and this kind, are names for other things, not for gods. For Xenophon the Socratic says that the form of the true God cannot be seen, and therefore ought not to be inquired after. Aristo the Stoichyperlink says that He cannot at all be comprehended. And both of them were sensible of the majesty of God, while they despaired of understanding Him. Plato has a clearer discourse about God, both in the matters themselves and in the names by which he expresses them; and his discourse would be altogether heavenly, if it were not occasionally fouled by a mixture of merely civil belief. Therefore in his Timaeus Plato's God is by His very name the parent of the world, the artificer of the soul, the fabricator of heavenly and earthly things, whom both to discover he declares is difficult, on account of His excessive and incredible power; and when you have discovered Him, impossible to speak of in public. The same almost are the opinions also which are ours. For we both know and speak of a God who is parent of all, and never speak of Him in public unless we are interrogated.hyperlink

Chapter XX.-Argument: But If the World is Ruled by Providence and Governed by the Will of One God, an Ignorant Antipathy Ought Not to Carry Us Away into the Error of Agreement with It: Although Delighted with Its Own Fables, It Has Brought in Ridiculous Traditions. Nor is It Shown Less Plainly that the Worship of the Gods Has Always Been Silly and Impious, in that the Most Ancient of Men Have Venerated Their Kings, Their Illustrious Generals, and Inventors of Arts, on Account of Their Remarkable Deeds, No Otherwise Than as Gods,

"I have set forth the opinions almost of all the philosophers whose more illustrious glory it is to, have pointed out that there is one God, although with many names; so that any one might think either that Christians are now philosophers, or that philosophers were then already Christians. But if the world is governed by providence, and directed by the will of one God, antiquity of unskilled people ought not, however delighted and charmed with its own fables, to carry us away into the mistake of a mutual agreement, when it is rebutted by the opinions of its own philosophers, who are supported by the authority both of reason and of antiquity. For our ancestors had such an easy faith in falsehoods, that they rashly believed even other monstrosities as marvellous wonders;hyperlink a manifold Scylla, a Chimaera of many forms, and a Hydra rising again from its auspicious wounds, and Centaurs, horses entwined with their riders; and whatever Report was allowedhyperlink to feign, they were entirely willing to listen to. Why should I refer to those old wives' fables, that men were changed from men into birds and beasts, and from men into trees and flowers?-which things, if they had happened at all, would happen again; and because they cannot happen now, therefore never happened at all. In like manner with respect to the gods too, our ancestors believed carelessly, credulously, with untrained simplicity; while worshipping their kings religiously, desiring to look upon them when dead in outward forms, anxious to preserve their memories in statues,hyperlink those things became sacred which had been taken up merely as consolations. Thereupon, and before the world was opened up by commerce, and before the nations confounded their rites and customs, each particular nation venerated its Founder, or illustrious Leader, or modest Queen braver than her sex, or the discoverer of any sort of faculty or art, as a citizen of worthy memory; and thus a reward Was given to the deceased, and an example to those who were to follow.

Chapter XXI.-Argument: Octavius Attests the Fact that Men Were Adopted as Gods, by the Testimony of Euhemerus, Prodicus, Persaeus, and Alexander the Great, Who Enumerate the Country, the Birthdays, and the Burial-Places of the Gods. Moreover He Sets Forth the Mournful Endings, Misfortunes, and Deaths of the Gods. And, in Addition, He Laughs at the Ridiculous and Disgusting Absurdities Which the Heathens Continually Allege About the Form and Appearance of Their Gods.

"Read the writings of the Stoics,hyperlink or the writings of wise men, you will acknowledge these facts with me. On account of the merits of their virtue or of some gift, Euhemerus asserts that they were esteemed gods; and he enumerates their birthdays, their countries, their places of sepulture, and throughout various provinces points out these circumstances of the Dictaean Jupiter, and of the Delphic Apollo, and of the Pharian Isis, and of the Eleusinian Ceres. Prodicus speaks of men who were taken up among the gods, because they were helpful to the uses of men in their wanderings, by the discovery of new kinds of produce. Persaeus philosophizes also to the same result; and he adds thereto, that the fruits discovered, and the discoverers of those same fruits, were called by the same names; as the passage of the comic writer runs, that Venus freezes without Bacchus and Ceres. Alexander the Great, the celebrated Macedonian, wrote in a remarkable documenthyperlink addressed to his mother, that under fear of his power there had been betrayed to him by the priest the secret of the gods having been men: to her he makes Vulcan the original of all, and then the race of Jupiter. And you behold the swallow and the cymbal of Isis,hyperlink and the tomb of your Serapis or Osiris empty, with his limbs scattered about. Then consider the sacred rites themselves, and their very mysteries: you will find mournful deaths, misfortunes, and funerals, and the griefs and wailings of the miserable gods. Isis bewails, laments, and seeks after her lost son, with her Cynocephalus and her bald priests; and the wretched Isiacs beat their breasts, and imitate the grief of the most unhappy mother. By and by, when the little boy is found, Isis rejoices, and the priests exult, Cynocephalus the discoverer boasts, and they do not cease year by year either to lose what they find, or to find what they lose. Is it not ridiculous either to grieve for what you worship, or to worship that over which you grieve? Yet these were formerly Egyptian rites, and now are Roman ones. Ceres with her torches lighted, and surroundedhyperlink with a serpent, with anxiety and solicitude tracks the footsteps of Proserpine, stolen away in her wandering, and corrupter. These are the Eleusinian mysteries. And what are the sacred rites of Jupiter? His nurse is a she-goat, and as an infant he is taken away from his greedy father, lest he should be devoured; and clanging uproarhyperlink is dashed out of the cymbals of the Corybantes, lest the father should hear the infant's wailing. Cybele of Dindymus-I am ashamed to speak of it-who could not entice her adulterous lover, who unhappily was pleasing to her, to lewdness, because she herself, as being the mother of many gods, was ugly and old, mutilated him, doubtless that she might make a god of the eunuch. On account of this story, the Galli also worship her by the punishment of their emasculated body. Now certainly these things are not sacred rites, but tortures. What are the very forms and appearances (of the gods)? do they not argue the contemptible and disgraceful characters of your gods?hyperlink Vulcan is a lame god, and crippled; Apollo, smooth-faced after so many ages; Aesculapius well bearded, notwithstanding that he is the son of the ever youthful Apollo; Neptune with sea-green eyes; Minerva with eyes bluish grey; Juno with ox-eyes; Mercury with winged feet; Pan with hoofed feet; Saturn with feet in fetters; Janus, indeed, wears two faces, as if that he might walk with looks turned back; Diana sometimes is a huntress, with her robe girded up high; and as the Ephesian she has many and fruitful breasts; and when exaggerated as Trivia, she is horrible with three heads and with many hands. What is your Jupiter himself? Now he is represented in a statue as beardless, now he is set up as bearded; and when he is called Hammon, he has horns; and when Capitolinus, then he wields the thunderbolts; and when Latiaris, he is sprinkled with gore; and when Feretrius, he is not approached;hyperlink and not to mention any further the multitude of Jupiters, the monstrous appearances of Jupiter are as numerous as his names. Erigone was hanged from a noose, that as a virgin she might be glowinghyperlink among the stars. The Castors die by turns, that they may live. Aesculapius, that he may rise into a god, is struck with a thunderbolt. Hercules, that he may put off humanity, is burnt up by the fires of Oeta.hyperlink

Chapter XXII.-Argument: Moreover, These Fables, Which at First Were Invented by Ignorant Men, Were Afterwards Celebrated by Others, and Chiefly by Poets, Who Did No Little Mischief to the Truth by Their Authority. By Fictions of This Kind, and by Falsehoods of a Yet More Attractive Nature, the Minds of Young People are Corrupted, and Thence They Miserably Grow Old in These Beliefs, Although, on the Other Hand, the Truth is Obvious to Them If They Will Only Seek After It.

"These fables and errors we both learn from ignorant parents, and, what is more serious still, we elaborate them in our very studies and instructions, especially in the verses of the poets, who as much as possible have prejudicedhyperlink the truthhyperlink by their authority. And for this reason Plato rightly expelled from the state which he had founded in his discourse, the illustrious Homer whom he had praised and crowned.hyperlink For it was he especially who in the Trojan was allowed your gods, although he made jests of them, still to interfere in the affairs and doings of men: he brought them together in contest; he wounded Venus; he bound, wounded, and drove away Mars. He relates that Jupiter was set free by Briareus, so as not to be bound fast by the rest of the gods; and that he bewailed in showers of blood his son Sarpedon, because he could not snatch him from death; and that, enticed by the girdle of Venus, he lay more eagerly with his wife Juno than he was accustomed to do with his adulterous loves. Elsewhere Hercules threw out dung, and Apollo is feeding cattle for Admetus. Neptune, however, builds walls for Laomedon, and the unfortunate builder did not receive the wages for his work. Then Jupiter's thunderbolt is fabricatedhyperlink on the anvil with the arms of Aeneas, although there were heaven, and thunderbolts, and lightnings long before Jupiter was born in Crete; and neither could the Cyclops imitate, nor Jupiter himself help fearing, the flames of the real thunderbolt. Why should I speak of the detected adultery of Mars and Venus, and of the violence of Jupiter against Ganymede,-a deed consecrated, (as you say,) in heaven? And all these things have been put forward with this view, that a certain authority might be gained for the viceshyperlink of men. By these fictions, and such as these, and by lies of a more attractive kind, the minds of boys are corrupted; and with the same fables clinging to them, they grow up even to the strength of mature age; and, poor wretches, they grow old in the same beliefs, although the truth is plain, if they will only seek after it. For all the writers of antiquity, both Greek and Roman, have set forth that Saturn, the beginner of this race and multitude, was a man. Nepos knows this, and Cassius in his history; and Thallus and Diodorus speak the same thing. This Saturn then, driven from Crete, by the fear of his raging son, had come to Italy, and, received by the hospitality of Janus, taught those unskilled and rustic men many things,-as, being something of a Greek, and polished,-to print letters for instance, to coin money, to make instruments. Therefore he preferred that his hiding-place, because he had been safely hidden (latent) there, should be called Latium; and he gave a city, from his own name, the name of Saturnia, and Janus, Janiculum, so that each of them left their names to the memory of posterity. Therefore it was certainly a man that fled, certainly a man who was concealed, and the father of a man, and sprung from a man. He was declared, however, to be the son of earth or of heaven, because among the Italians he was of unknown parents; as even to this day we call those who appear unexpectedly, sent from heaven, those who are ignoble and unknown, sons of the earth. His son Jupiter reigned at Crete after his father was driven out. There he died, there he had sons. To this day the cave of Jupiter is visited, and his sepulchre is shown, and he is convicted of being human by those very sacred rites of his.

Chapter XXIII.-Argument: Although the Heathens Acknowledge Their Kings to Be Mortal, Yet They Feign that They are Gods Even Against Their Own Will, Not Because of Their Belief in Their Divinity, But in Honour of the Power that They Have Exerted. Yet a True God Has Neither Rising Nor Setting. Thence Octavius Criticises the Images and Shrines of the Gods.

"It is needless to go through each individual case, and to develope the entire series of that race, since in its first parents their mortality is proved, and must have flowed down into the rest by the very law of their succession, unless perhaps you fancy that they were gods after death; as by the perjury of Proculus, Romulus became a god; and by the good-will of the Mauritanians, Juba is a god; and other kings are divine who are consecrated, not in the faith of their divinity, but in honour of the power that they exercised. Moreover, this name is ascribed to those who are unwilling to bear it. They desire to persevere in their human condition. They fear that they may be made gods; although they are already old men, they do not wish it. Therefore neither are gods made from dead people, since a god cannot die; nor of people that are born, since everything which is born dies. But that is divine which has neither rising nor setting. For why, if they were born, are they not born in the present day also?-unless, perchance, Jupiter has already grown old, and child-bearing has failed in Juno, and Minerva has grown grey before she has borne children. Or has that process of generation ceased, for the reason that no assent is any longer yielded to fables of this kind? Besides, if the gods could create,hyperlink they could not perish: we should have more gods than all men together; so that now, neither would the heaven contain them, nor the air receive them, nor the earth bear them. Whence it is manifest, that those were men whom we both read of as having been born, and know to have died. Who therefore doubts that the common people pray to and publicly worship the consecrated images of these men; in that the belief and mind of the ignorant is deceived by the perfection of art, is blinded by the glitter of gold, is dimmed with the shining of silver and the whiteness of ivory? But if any one were to present to his mind with what instruments and with what machinery every image is formed, he would blush that he had feared matter, treated after his fancy by the artificer to make a god.hyperlink For a god of wood, a portion perhaps of a pile, or of an unlucky log, is hung up, is cut, is hewn, is planed; and a god of brass or of silver, often from an impure vessel, as was done by the Egyptian king,hyperlink is fused, is beaten with hammers and forged on anvils; and the god of stone is cut, is sculptured, and is polished by some abandoned man, nor feels the injury done to him in his nativity, any more than afterwards it feels the worship flowing from your veneration; unless perhaps the stone, or the wood, or the silver is not yet a god. When, therefore, does the god begin his existence? Lo, it is reeked, it is wrought, it is sculptured-it is not yet a god; lo, it is soldered, it is built together-it is set up, and even yet it is not a god; lo, it is adorned, it is consecrated, it is prayed to-then at length it is a god, when man has chosen it to be so, and for the purpose has dedicated it.

Chapter XXIV.-Argument: He Briefly Shows, Moreover, What Ridiculous, Obscene, and Cruel Rites Were Observed in Celebrating the Mysteries of Certain Gods.

"How much more truly do dumb animals naturally judge concerning your gods? Mice, swallows, kites, know that they have no feeling: they gnaw them, they trample on them, they sit upon them; and unless you drive them off, they build their nests in the very mouth of your god. Spiders, indeed, weave their webs over his face, and suspend their threads from his very head. You wipe, cleanse, scrape, and you protect and fear those whom you make; while not one of you thinks that he ought to know God before he worships Him; desiring without consideration to obey their ancestors, choosing rather to become an addition to the error of others, than to trust themselves; in that they know nothing of what they fear. Thus avarice has been consecrated in gold and silver; thus the form of empty statues has been established; thus has arisen Roman superstition. And if you reconsider the rites of these gods, how many things are laughable, and how many also pitiable! Naked people run about in the raw winter; some walk bonneted, and carry around old bucklers, or beat drums, or lead their gods a-begging through the streets. Some fanes it is permitted to approach once a year, some it is forbidden to visit at all. There is one place where a man may not go, and there are some that are sacred from women: it is a crime needing atonement for a slave even to be present at some ceremonies. Some sacred places are crowned by a woman having one husband, some by a woman with many; and she who can reckon up most adulteries is sought after with most religious zeal. What! would not a man who makes libations of his own blood, and supplicates (his god) by his own wounds, be better if he were altogether profane, than religious in such a way is this? And he whose shameful parts are cut off, how greatly does he wrong God in seeking to propitiate Him in this manner! since, if God wished for eunuchs, He could bring them as such into existence, and would not make them so afterwards. Who does not perceive that people of unsound mind, and of weak and degraded apprehension, are foolish in these things, and that the very multitude of those who err affords to each of them mutual patronage? Here the defence of the general madness is the multitude of the mad people.

Chapter XXV.-Argument: Then He Shows that Caecilius Had Been Wrong in Asserting that the Romans Had Gained Their Power Over the Whole World by Means of the Due Observance of Superstitions of This Kind. Rather the Romans in Their Origin Were Collected by Crime, and Grew by the Terrors of Their Ferocity. And Therefore the Romans Were Not So Great Because They Were Religious, But Because They Were Sacrilegious with Impunity.

"Nevertheless, you will say that that very superstition itself gave, increased, and established their empire for the Romans, since they prevailed not so much by their valour as by their religion and piety. Doubtless the illustrious and noble justice of the Romans had its beginning from the very cradle of the growing empire. Did they not in their origin, when gathered together and fortified by crime, grow by the terror of their own fierceness? For the first people were assembled together as to an asylum. Abandoned people, profligate, incestuous, assassins, traitors, had flocked together; and in order that Romulus himself, their commander and governor, might excel his people in guilt, he committed fratricide.hyperlink These are the first auspices of the religious state! By and by they carried off, violated, and ruined foreign virgins, already betrothed, already destined for husbands, and even some young women from their marriage vows-a thing unexampledhyperlink -and then engaged in war with their parents, that is, with their fathers-in-law, and shed the blood of their kindred. What more irreligious, what more audacious, what could be safer than the very confidence of crime? Now, to drive their neighbours from the land, to overthrow the nearest cities, with their temples and altars, to drive them into captivity, to grow up by the losses of others and by their own crimes, is the course of training common to the rest of the kings and the latest leaders with Romulus. Thus, whatever the Romans hold, cultivate, possess, is the spoil of their audacity. All their temples are built from the spoils of violence, that is, from the ruins of cities, from the spoils of the gods, from the murders of priests. This is to insult and scorn, to yield to conquered religions, to adore them when captive, after having vanquished them. For to adore what you have taken by force, is to consecrate sacrilege, not divinities. As often, therefore, as the Romans triumphed, so often they were polluted; and as many trophies as they gained from the nations, so many spoils did they take from the gods. Therefore the Romans were not so great because they were religious, but because they were sacrilegious with impunity. For neither were they able in the wars themselves to have the help of the gods against whom they took up arms; and they began to worship those when they were triumphed over, whom they had previously challenged. But what avail such gods as those on behalf of the Romans, who had had no power on behalf of their own worshippers against the Roman arms? For we know the indigenous gods of the Romans-Romulus, Picus, Tiberinus, and Consus, and Pilumnus, and Picumnus. Tatius both discovered and worshipped Cloacina; Hostilius, Fear and Pallor. Subsequently Fever was dedicated by I know not whom: such was the superstition that nourished that city,-diseases and ill states of health. Assuredly also Acca Laurentia, and Flora, infamous harlots, must be reckoned among the diseaseshyperlink and the gods of the Romans. Such as these doubtless enlarged the dominion of the Romans, in opposition to others who were worshipped by the nations: for against their own people neither did the Thracian Mars, nor the Cretan Jupiter, nor Juno, now of Argos, now of Samos, now of Carthage, nor Diana of Tauris, nor the Idaean Mother, nor those Egyptian-not deities, but monstrosities-assist them; unless perchance among the Romans the chastity of virgins was greater, or the religion of the priests more holy: though absolutely among very many of the virgins unchastity was punished, in that they, doubtless without the knowledge of Vesta, had intercourse too carelessly with men; and for the rest their impunity arose not from the better protection of their chastity, but from the better fortune of their immodesty. And where are adulteries better arranged by the priests than among the very altars and shrines? where are more panderings debated, or more acts of violence concerted? Finally, burning lust is more frequently gratified in the little chambers of the keepers of the temple, than in the brothels themselves. And still, long before the Romans, by the ordering of God, the Assyrians held dominion, the Medes, the Persians, the Greeks also, and the Egyptians, although they had not any Pontiffs, nor Arvales, nor Salii, nor Vestals, nor Augurs, nor chickens shut up in a coop, by whose feeding or abstinence the highest concerns of the state were to be governed.

Chapter XXVI.-Argument: the Weapon that Caecilius Had Slightly Brandished Against Him, Taken from the Auspices and Auguries of Birds, Octavius Retorts by Instancing the Cases of Regulus, Mancinus, Paulus, and Caesar. And He Shows by Other Examples, that the Argument from the Oracles is of No Greater Force Than the Others.

"And now I come to those Roman auspices and auguries which you have collected with extreme pains, and have borne testimony that they were both neglected with ill consequences, and observed with good fortune. Certainly Clodius, and Flaminius, and Junius lost their armies on this account, because they did not judge it well to wait for the very solemn omen given by the greedy pecking of the chickens. But what of Regulus? Did he not observe the auguries, and was taken captive? Mancinus maintained his religious duty, and was sent under the yoke, and was given up. Paulus also had greedy chickens at Cannae, yet he was overthrown with the greater part of the republic.hyperlink Caius Caesar despised the auguries and auspices that resisted his making his voyage into Africa before the winter, and thus the more easily he both sailed and conquered. But what and how much shall I go on to say about oracles? After his death Amphiaraus answered as to things to come, though he knew not (while living) that he should be betrayed by his wife on account of a bracelet. The blind Tiresias saw the future, although he did not see the present. Ennius invented the replies of the Pythian Apollo concerning Pyrrhus, although Apollo had already ceased to make verses; and that cautious and ambiguous oracle of his, failed just at the time when men began to be at once more cultivated and less credulous. And Demosthenes, because he knew that the answers were feigned, complained that the Pythia philippized. But sometimes, it is true, even auspices or oracles have touched the truth. Although among many falsehoods chance might appear as if it imitated forethought; yet I will approach the very source of error and perverseness, whence all that obscurity has flowed, and both dig into it more deeply, and lay it open more manifestly. There are some insincere and vagrant spirits degraded from their heavenly vigour by earthly stains and lusts. Now these spirits, after having lost the simplicity of their nature by being weighed down and immersed in vices, for a solace of their calamity, cease not, now that they are ruined themselves, to ruin others; and being depraved themselves, to infuse into others the error of their depravity and being themselves alienated from God, to separate others from God by the introduction of degraded superstitions. The poets know that those spirits are demons; the philosophers discourse of them; Socrates knew it, who, at the nod and decision of a demon that was at his side, either declined or undertook affairs. The Magi, also, not only know that there are demons, but, moreover, whatever miracle they affect to perform, do it by means of demons; by their aspirations and communications they show their wondrous tricks, making either those things appear which are not, or those things not to appear which are. Of those magicians, the first both in eloquence and in deed, Sosthenes,hyperlink not only describes the true God with fitting majesty, but the angels that are the ministers and messengers of God, even the true God. And he knew that it enhanced His veneration, that in awe of the very nod and glance of their Lord they should tremble. The same man also declared that demons were earthly, wandering, hostile to humanity. What said Plato,hyperlink who believed that it was a hard thing to find out God? Does not he also, without hesitation, tell of both angels and demons? And in his Symposium also, does not he endeavour to explain the nature of demons? For he will have it to be a substance between mortal and immortal-that is, mediate between body and spirit, compounded by mingling of earthly weight and heavenly lightness; whence also he warns us of the desire of love,hyperlink and he says that it is moulded and glides into the human breast, and stirs the senses, and moulds the affections, and infuses the ardour of lust.

Chapter XXVII.-Argument: Recapitulation. Doubtless Here is a Source of Error: Demons Lurk Under the Statues and Images, They Haunt the Fanes, They Animate the Fibres of the Entrails, Direct the Flights of Birds, Govern the Lots, Pour Forth Oracles Involved in False Responses. These Things Not from God; But They are Constrained to Confess When They are Adjured in the Name of the True God, and are Driven from the Possessed Bodies. Hence They Flee Hastily from the Neighbourhood of Christians, and Stir Up a Hatred Against Them in the Minds of the Gentiles Who Begin to Hate Them Before They Know Them.

"These impure spirits, therefore-the demons-as is shown by the Magi, by the philosophers, and by Plato, consecrated under statues and images, lurk there, and by their afflatus attain the authority as of a present deity; while in the meantime they are breathed into the prophets, while they dwell in the shrines, while sometimes they animate the fibres of the entrails, control the flights of birds, direct the lots, are the cause of oracles involved in many falsehoods. For they are both deceived, and they deceive; inasmuch as they are both ignorant of the simple truth, and for their own ruin they confess not that which they know. Thus they weigh men downwards from heaven, and call them away from the true God to material things: they disturb the life, render all menhyperlink unquiet; creeping also secretly into human bodies, with subtlety, as being spirits, they feign diseases, alarm the minds, wrench about the limbs; that they may constrain men to worship them, being gorged with the fumes of altars or the sacrifices of cattle, that, by remitting what they had bound, they may seem to have cured it. These raging maniacs also, whom you see rush about in public, are moreover themselves prophets without a temple; thus they rage, thus they rave, thus they are whirled around. In them also there is a like instigation of the demon, but there is a dissimilar occasion for their madness. From the same causes also arise those things which were spoken of a little time ago by you, that Jupiter demanded the restoration of his games in a dream, that the Castors appeared with horses, and that a Small ship was following the leading of the matron's girdle. A great many, even some of your own people, know all those things that the demons themselves confess concerning themselves, as often as they are driven by us from bodies by the torments of our words and by the fires of our prayers. Saturn himself, and Serapis, and Jupiter, and whatever demons you worship, overcome by pain, speak out what they are; and assuredly they do not lie to their own discredit, especially when any of you are standing by. Since they themselves are the witnesses that they are demons, believe them when they confess the truth of themselves; for when abjured by the only and true God, unwillingly the wretched beings shudder inhyperlink their bodies, and either at once leap forth, or vanish by degrees, as the faith of the sufferer assists or the grace of the healer inspires. Thus they fly from Christians when near at hand, whom at a distance they harassed by your means in their assemblies. And thus, introduced into the minds of the ignorant, they secretly sow there a hatred of us by means of fear. For it is natural both to hate one whom you fear, and to injure one whom you have feared, if you can. Thus they take possession of the minds and obstruct the hearts, that men may begin to hate us before they know us; lest, if known, they should either imitate us, or not be able to condemn us.



Footnotes



51 [In the case of Darius Hystaspes.]

52 Eteocles and Polynices.

53 Pompey and Caesar.

54 According to some, "one fate."

55 These words are omitted by some editors.

56 Homer, Odyss., xviii. 136, 137.

57 Virgil, Aeneid, vi. 724.

58 Some read, "For these things are true."

59 Virgil, Georgics, iv. 221; Aeneid, i. 743.

60 Otherwise, "Speusippus."

61 The ms. here inserts, "Aristoteles of Pontus varies, at one time attributing the supremacy to the world, at another to the divine mind." Some think that this is an interpolation, others transfer the words to Theophrastus below.

62 Otherwise, "Aristo the Chian."

63 [See note on Plato, chap. xxvi.]

64 Some editors read, "mere wonders," apparently on conjecture only.

65 Otherwise, "was pleased."

66 Four early editions read "instantius" for "in statuis," making the meaning probably, "more keenly," "more directly."

67 Otherwise, according to some, "of the historians."

68 This treatise is mentioned by Athenagoras, Legat. pro Christ., ch. xxviii. [See vol. ii. p. 143, this series.] Also by Augustine, de Civ. Dei., lib. viii. ch. iii. and xxvii. In the fifth chapter Augustine calls the priest by the name of Leo.

69 This passage is very doubtful both in its text and its meaning.

70 Otherwise, "carried about."

71 Otherwise, "his approach is drowned."

72 Otherwise, "do they not show what are the sports and the honours of your gods?"

73 These words are very variously read. Davis conjectures that they should be, "When Feretrius, he does not hear," and explains the allusion as follows: that Jupiter Feretrius could only be approached with the spolia opima; and Minucius is covertly ridiculing the Romans, because, not having taken spolia opima for so long a time, they could not approach Feretrius.

74 Otherwise, "pointed out," or "designated."

75 Otherwise corrupted into Aetna.

76 Some read, "and it is marvellous how these have prejudiced," etc.

77 Some read, "the truth itself."

78 Plat., de Rep., lib. iii.

79 Otherwise, "Then Vulcan fabricates," etc.

80 Otherwise, "judgments."

81 "Be created" is a more probable reading.

82 Otherwise, "that he had rashly been so deceived by the artificer in the material, as to make a god."

83 [Footbaths. See vol. ii., Theophilus, p. 92, and Athenagoras, p. 143.]

84 Parricidium.

85 Virg., Aeneid, viii. 635.

86 Some read "probra" for "morbos," scil. "reproaches."

87 Reipublicae; but it is shrewdly conjectured that the passage was written, "cum majore R. P. parte" - "with the greater part of the Roman people," and the mistake made by the transcriber of the ms.

88 Otherwise Hostanes.

89 [Octavius and Minucius had but one mind (see cap. i. supra), and both were philosophers of the Attic Academy reflecting Cicero. See my remarks on Athenagoras, vol. ii. p. 126, this series.]

90 According to some editors, "warns us that the desire of love is received."

91 Some read "slumbers" for "all men."

92 "Cling to" is another reading.