unless, indeed, a man be blinded by these evil spirits passing themselves off under the name of gods, and either disbelieves in their existence, or leads such a life as prompts him rather to propitiate and fear them than the true God.
5. Of the obscenities practised in honour of the mother of the gods.
In this matter I would prefer to have as my assessors in judgment, not those men who rather take pleasure in these infamous customs than take pains to put an end to them, but that same Scipio Nasica who was chosen by the senate as the citizen most worthy to receive in his hands the image of that demon Cybele, and convey it into the city. He would tell us whether he would be proud to see his own mother so highly esteemed by the state as to have divine honours adjudged to her; as the Greeks and Romans and other nations have decreed divine honours to men who had been of material service to them, and have believed that their mortal benefactors were thus made immortal, and enrolled among the gods.88 Surely he would desire that his mother should enjoy such felicity were it possible. But if we proceeded to ask him whether, among the honours paid to her, he would wish such shameful rites as these to be celebrated, would he not at once exclaim that he would rather his mother lay stone-dead, than survive as a goddess to lend her ear to these obscenities? Is it possible that he who was of so severe a morality, that he used his influence as a Roman senator to prevent the building of a theatre in that city dedicated to the manly virtues, would wish his mother to be propitiated as a goddess with words which would have brought the blush to her cheek when a Roman matron? Could he possibly believe that the modesty of an estimable woman would be so transformed by her promotion to divinity, that she would suffer herself to be invoked and celebrated in terms so gross and immodest, that if she had heard the like while alive upon earth, and had listened without stopping her ears and hurrying from the spot, her relatives, her husband, and her children would have blushed for her? Therefore, the mother of the gods being such a character as the most profligate man would be ashamed to have for his mother, and meaning to enthral the minds of the Romans, demanded for her service their best citizen, not to ripen him still more in virtue by her helpful counsel, but to entangle him by her deceit, like her of whom it is written, "The adulteress will hunt for the precious soul."89 Her intent was to puff up this high-souled man by an apparently divine testimony to his excellence, in order that he might rely upon his own eminence in virtue, and make no further efforts after true piety and religion, without which natural genius, however brilliant, vapours into pride and comes to nothing. For what but a guileful purpose could that goddess demand the best man, seeing that in her own sacred festivals she requires such obscenities as the best men would be covered with shame to hear at their own tables?
6. That the gods of the pagans never inculcated holiness of life.
This is the reason why those divinities quite neglected the lives and morals of the cities and nations who worshipped them, and threw no dreadful prohibition in their way to hinder them from becoming utterly corrupt, and to preserve them from those terrible and detestable evils which visit not harvests and vintages, not house and possessions, not the body which is subject to the soul, but the soul itself, the spirit that rules the whole man. If there was any such prohibition, let it be produced, let it be proved. They will tell us that purity and probity were inculcated upon those who were initiated in the mysteries of religion, and that secret incitements to virtue were whispered in the ear of the élite; but this is an idle boast. Let them show or name to us the places which were at any time consecrated to assemblages in which, instead of the obscene songs and licentious acting of players, instead of the celebration of those most filthy and shameless Fugalia90 (well called Fugalia, since they banish modesty and right feeling), the people were commanded in the name of the gods to restrain avarice, bridle impurity, and conquer ambition; where, in short, they might learn in that school which Persius vehemently lashes them to, when he says: "Be taught, ye abandoned creatures, and ascertain the causes of things; what we are, and for what end we are born; what is the law of our success in life, and by what art we may turn the goal without making shipwreck; what limit we should put to our wealth, what we may lawfully desire, and what uses filthy lucre serves; how much we should bestow upon our country and our family; learn, in short, what God meant thee to be, and what place He has ordered you to fill."91 Let them name to us the places where such instructions were wont to be communicated from the gods, and where the people who worshipped them were accustomed to resort to hear them, as we can point to our churches built for this purpose in every land where the Christian religion is received.
7. That the suggestions of philosophers are precluded from having any moral effect, because they have not the authority which belongs to divine instruction, and because man's natural bias to evil induces him rather to follow the examples of the gods than to obey the precepts of men.
But will they perhaps remind us of the schools of the philosophers, and their disputations? In the first place, these belong not to Rome, but to Greece; and even if we yield to them that they are now Roman, because Greece itself has become a Roman province, still the teachings of the philosophers are not the commandments of the gods, but the discoveries of men, who, at the prompting of their own speculative ability, made efforts to discover the hidden laws of nature, and the right and wrong in ethics, and in dialectic what was consequent according to the rules of logic, and what was inconsequent and erroneous. And some of them, by God's help, made great discoveries; but when left to themselves they were betrayed by human infirmity, and fell into mistakes. And this was ordered by divine providence, that their pride might be restrained, and that by their example it might be pointed out that it is humility which has access to the highest regions. But of this we shall have more to say, if the Lord God of truth permit, in its own place.92 However, if the philosophers have made any discoveries which are sufficient to guide men to virtue and blessedness, would it not have been greater justice to vote divine honours to them? Were it not more accordant with every virtuous sentiment to read Plato's writings in a "Temple of Plato," than to be present in the temples of devils to witness the priests of Cybele93 mutilating themselves, the effeminate being consecrated, the raving fanatics cutting themselves, and whatever other cruel or shameful, or shamefully cruel or cruelly shameful, ceremony is enjoined by the ritual of such gods as these? Were it not a more suitable education, and more likely to prompt the youth to virtue, if they heard public recitals of the laws of the gods, instead of the vain laudation of the customs and laws of their ancestors? Certainly all the worshippers of the Roman gods, when once they are possessed by what Persius calls "the burning poison of lust,"94 prefer to witness the deeds of Jupiter rather than to hear what Plato taught or Cato censured. Hence the young profligate in Terence, when he sees on the wall a fresco representing the fabled descent of Jupiter into the lap of Danaë in the form of a golden shower, accepts this as authoritative precedent for his own licentiousness, and boasts that he is an imitator of God. "And what God?" he says. "He who with His thunder shakes the loftiest temples. And was I, a poor creature compared to Him, to make bones of it? No; I did it, and with all my heart."95
8. That the theatrical exhibitions publishing the shameful actions of the gods, propitiated rather than offended them.
But, some one will interpose, these are the fables of poets, not the deliverances of the gods themselves. Well, I have no mind to arbitrate between the lewdness of theatrical entertainments and of mystic rites; only this I say, and history bears me out in making the assertion, that those same entertainments, in which the fictions of poets are the main attraction, were not introduced in the festivals of the gods by the ignorant devotion of the Romans, but that the gods themselves gave the most urgent commands to this effect, and indeed extorted from the Romans these solemnities and celebrations in their honour. I touched on this in the preceding book, and mentioned that dramatic entertainments were first inaugurated at Rome on occasion of a pestilence, and by authority of the pontiff. And what man is there who is not more likely to adopt, for the regulation of his own life, the examples that are represented in plays which have a divine sanction, rather than the precepts written and promulgated with no more than human authority? If the poets gave a false representation of Jove in describing him as adulterous, then it were to be expected that the chaste gods should in anger avenge so wicked a fiction, in place of encouraging the games which circulated it. Of these plays, the most inoffensive
