 Book 4. CHAPTER I Having begun to speak of the city of God, I have thought it necessary, first of all, to reply to its enemies, who, eagerly pursuing earthly joys, and gaping after transitory things, throw the blame of all the sorrow they suffer in them, rather through the compassion of God and admonishing, than his severity and punishing, on the Christian religion which is the one salutary and true religion. And since there is among them also an unlearned rabble, they are stirred up as by the authority of the learned to hate us more bitterly. Thinking in their inexperience that things which have happened unwantedly in their days were not want to happen in other times gone by, and whereas this opinion of theirs is confirmed even by those who know that it is false, and yet dissemble their knowledge in order that they may seem to have just cause for murmuring against us, it was necessary, from books in which their authors recorded and published the history of bygone times that it might be known, to demonstrate that it is far otherwise than they think. And at the same time to teach that the false gods whom they openly worshipped or still worshipped in secret are most unclean spirits and most malignant and deceitful demons, even to such a pitch that they take delight in crimes which, whether real or only fictitious, are yet their own, which it has been their will to have celebrated in honor of them at their own festivals, so that human infirmity cannot be called back from the perpetration of damnable deeds so long as authority is furnished for imitating them that seems even divine. These things we have proved not from our own conjectures, but partly from recent memory because we ourselves have seen such things celebrated into such deities, partly from the writings of those who have left these things on record to posterity, not as if in reproach, but as an honor of their own gods. Thus Varo, a most learned man among them and of the weightiest authority, when he made separate books concerning things human and things divine, distributing some among the human, others among the divine, according to the special dignity of each, placed the scenic plays not at all among things human, but among things divine. Though certainly, if only there were good and honest men in the state, the scenic plays ought not to be allowed even among things human. In this he did not on his own authority, but because, being born and educated at Rome, he found them among the divine things. And as we briefly stated in the end of the first book what we intended afterwards to discuss, and as we have disposed of a part of this in the next two books, we see what our readers will expect us now to take up. CHAPTER II We had promised then that we would say something against those who attribute the calamities of the Roman Republic to our religion, and that we would recount the evils as many and great as we could remember or might deem sufficient, which that city, or the provinces belonging to its empire, had suffered before their sacrifices were prohibited, all of which would be on doubt have been attributed to us if our religion had either already shown on them, or had thus prohibited their sacrilegious rites. These things we have, as we think, fully disposed of in the second and third books, treating in the second of evils and morals which alone or chiefly are to be accounted evils, and in the third of those which only fools dread to undergo, namely those of the body who are of outward things, which for the most part the good also suffer. But those evils by which they themselves become evil they take, I do not say patiently, but with pleasure. And how few evils have I related concerning that one city and its empire, not even all down to the time of Caesar Augustus? What if I had chosen to recount and enlarge on those evils not which men have inflicted on each other, such as the devastations and destructions of war, but which happen in earthly things from the elements of the world itself? Of such evils Apolaus speaks briefly in one passage of that book which he wrote, de Mundo, saying that all earthly things are subject to change, overthrow, and destruction. For to use his own words by excessive earthquakes the ground is burst asunder, and cities with their inhabitants have been clean destroyed, by sudden rains whole regions have been washed away, those also which formerly had been continents, have been insulated by strange and new come waves, and others by the subsiding of the sea have been made passable by the foot of man. By winds and storms cities have been overthrown, fires have flashed forth from the clouds by which regions in the east being burnt up have perished, and on the western coasts the like destructions have been caused by the bursting forth of waters and floods. So formally from the lofty craters of Etna rivers of fire kindled by God have flowed like a torrent down the steeps. If I had wished to collect from history wherever I could these and similar instances where should I have finished what happened even in those times before the name of Christ had put down those of their idols so vain and hurtful to true salvation. I promised that I should also point out which are their customs and for what cause the true God in whose power all kingdoms are had deigned to favor to the enlargement of their empire, and how those whom they think gods can have profited them nothing but much rather hurt them by deceiving and beguiling them, so that it seems to me I must now speak of these things and chiefly of the increase of the Roman Empire. For I have already said not a little, especially in the second book, about the many evils introduced into their manners by the hurtful deceits of the demons whom they worshipped as gods. But throughout all the three books already completed where it appeared suitable we have set forth how much succor God through the name of Christ to whom the barbarians beyond the custom of war paid so much honor as bestowed on the good and bad, according as it is written, who maketh his son to rise on the good and the evil, and giveeth reign to the just and the unjust. CHAPTER 3 Now therefore let us see how it is that they dare to ascribe the very great extent and duration of the Roman Empire to those gods whom they contend that they worship honorably, even by the obsequies of vile games and the ministry of vile men. Although I should like first to inquire for a little what reason, what prudence there is in wishing to glory in the greatness and extent of the Empire, when you cannot point out the happiness of men who are always rolling with dark fear and cruel lust in warlike slaughters and in blood, which, whether shed in civil or foreign war, is still human blood, so that their joy may be compared to glass and its fragile splendor of which one is horribly afraid lest it should be suddenly broken in pieces. That this may be more easily discerned, let us not come to naught by being carried away with empty boasting or blunt the edge of our attention by a loud-sounding names of things when we hear of peoples, kingdoms, provinces. But let us suppose a case of two men, for each individual man, like one letter in a language, is, as it were, the element of a city or kingdom, however far spreading in its occupation of the earth. For these two men let us suppose that one is poor or rather of middling circumstances, the other is very rich. But the rich man is anxious with fears, pining with discontent, burning with covetousness, never secure, always uneasy, panting from the perpetual strife of his enemies, adding to his patrimony indeed by these miseries to an immense degree and by these additions also heaping up most bitter cares. But that other man of moderate wealth is contented with a small and compact estate, most dear to his own family, enjoying the sweetest peace with his kindred neighbors and friends, in piety religious, benignant in mind, healthy in body, in life frugal, in manners chaste, in conscience secure. I know not whether anyone can be such a fool that he dare hesitate which to prefer. As therefore in the case of these two men, so in two families, in two nations, in two kingdoms, this test of tranquility holds good, and if we apply it vigilantly and without prejudice, we shall quite easily see where the mere show of happiness dwells in where real felicity. Wherefore, if the true God is worshiped, and if he is served with genuine rights and true virtue, it is advantageous that good men should long reign both far and wide. Nor is this advantageous so much to themselves as to those over whom they reign. For so far as concerns themselves, their piety and probity, which are great gifts of God, suffice to give them true felicity, enabling them to live well the life that now is and afterwards to receive that which is eternal. In this world, therefore, the dominion of good men is profitable, not so much for themselves as for human affairs. But the dominion of bad men is hurtful chiefly to themselves who rule, for they destroy their own souls by greater license and wickedness, while those who are put under them in service are not hurt except by their own iniquity. For to the just all the evils imposed on them by unjust rulers are not the punishment of crime, but the test of virtue. Therefore the good man, although he is a slave, is free. But the bad man, even if he reigns, is a slave. And that not of one man, but what is far more grievous of as many masters as he has vices. Of which vices, when the Divine Scripture treats, it says, for of whom any man is overcome, to the same he is also the bond slave. CHAPTER IV If this being taken away, then, what are kingdoms but great robberies? For what are robberies themselves but little kingdoms? The band itself is made up of men. It is ruled by the authority of a prince. It is knit together by the pact of the Confederacy. The booty is divided by the law of Greedon. If by the admittance of abandoned men this evil increases to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now manifestly conferred on it, not by the removal of covetousness, but by the addition of impunity. Indeed, that was an apt and true reply which was given to Alexander the Great by a pirate who had been seized. For when that king had asked the man what he meant by keeping a hostile possession of the sea, he answered with bold pride, what thou meanest by seizing the whole earth. But because I do it with a petty ship, I am called a robber, whilst thou who dust it with a great fleet art-styled emperor. CHAPTER V I shall not therefore stay to inquire what sort of men Romulus gathered together, seeing he deliberated much about them. How, being assumed out of that life they led into the fellowship of his city, they might cease to think of the punishment they deserved, the fear of which had driven them to greater villainies, so that henceforth they might be made more peaceable members of society. But this I say that the Roman Empire, which by subduing many nations had already grown great in an object of universal dread, was itself greatly alarmed, and not only with much difficulty avoided a disastrous overthrow, because a mere handful of gladiators in Campania, escaping from the games, had recruited a great army, appointed three generals, and most widely and cruelly devastated Italy. Let them say what God aided these men, so that from a small and contemptible band of robbers they attained to a kingdom, feared even by the Romans, who had such great forces and fortresses. Or will they deny that they were divinely aided because they did not last long, as if indeed the life of any man whatever lasted long? In that case, too, the gods aided no one to reign, since all individuals quickly die, nor is sovereign power to be reckoned a benefit, because in a little time in every man, and thus in all of them one by one, it vanishes like a vapor. For what does it matter to those who worship the gods under Romulus and are long since dead, that after their death the Roman Empire has grown so great, while they plead their causes before the powers beneath? Whether those causes are good or bad, it matters not to the question before us. And this is to be understood of all those who carry with them the heavy burden of their actions, having in the few days of their life swiftly and hurriedly passed over the stage of the imperial office, although the office itself has lasted through long spaces of time, being filled by a constant succession of dying men. If, however, even those benefits which last only for the shortest time are to be ascribed to the aid of the gods, these gladiators were not a little aided, who broke the bonds of their servile condition, fled, escaped, raised a great and most powerful army, obedient to the will and orders of their chiefs, and much feared by the Roman majesty, and remaining unsubdued by several Roman generals, seized many places, and having won very many victories, enjoyed whatever pleasures they wished, and did what their lusts suggested, and until at last they were conquered, which was done with the utmost difficulty, lived sublime and dominant. But let us come to greater matters. CHAPTER VI. Justinas, who wrote Greek or rather foreign history in Latin, and briefly, like Trogas Pompeus, whom he followed, begins his work thus. In the beginning of the affairs of peoples and nations the government was in the hands of kings who were raised to the height of this majesty, not by courting the people, but by the knowledge good men had of their moderation. The people were held bound by no laws, the decisions of the princes were instead of laws. It was the custom to guard rather than to extend the boundaries of the empire, and kingdoms were kept within the bounds of each ruler's native land. Nenus king of the Assyrians, first of all, through new lust of empire, changed the old and, as it were, ancestral custom of nations. He first made war on his neighbors, and wholly subdued as far as to the frontiers of Libya the nations as yet untrained to resist. And a little after he says, Nenus established by constant possession the greatness of the authority he had gained. Having mastered his nearest neighbors he went on to others, strengthened by the accession of forces, and by making each fresh victory the instrument of that which followed subdued the nations of the whole east. Now with whatever fidelity to fact other he or trogus may in general have written, for that they sometimes told lies as shown by other more trustworthy writers, yet it is agreed among other authors that the kingdom of the Assyrians was extended far and wide by King Nenus. And indeed it lasted so long that the Roman empire has not yet attained the same age. For as those who write have treated of chronological history this kingdom endured for twelve hundred and forty years from the first year in which Nenus began to reign until it was transferred to the Medes. But to make war on your neighbors and thence to proceed to others, and through mere lust of dominion to crush and subdue people who do you no harm, what else is this to be called than great robbery? CHAPTER VII If this kingdom was so great and lasting without the aid of the gods, why is the ample territory and long duration of the Roman empire to be ascribed to the Roman gods? For whatever is the cause in it the same as in the other also. But if they contend that the prosperity of the other also is to be attributed to the aid of the gods, I ask of which. For the other nations whom Nenus overcame did not then worship other gods. Or if the Assyrians had gods of their own, who so to speak were more skillful workmen in the construction and preservation of the empire, whether are they dead since they themselves have also lost the empire, or having been defrauded of their pay or promised a greater, have they chosen rather to go over to the Medes and from them again to the Persians because Cyrus invited them and promised them something still more advantageous. This nation indeed, since the time of the kingdom of Alexander the Macedonian, which was as brief in duration as it was great in extent, has preserved its own empire and at this day occupies no small territories in the east. If this is so then either the gods are unfaithful, who desert their own and go over to their enemies, which Camelus, who was but a man, did not do when, being victor and subduer of a most hostile state, although he had felt that Rome, for whom he had done so much, was ungrateful, yet afterwards, forgetting the injury and remembering his native land, he freed her again from the Gauls. Or they are not so strong as gods ought to be since they can be overcome by human skill or strength. Or if, when they carry on war among themselves, the gods are not overcome by men, but some gods who are peculiar to certain cities or perchance overcome by other gods, it follows that they have quarrels among themselves which they uphold each for his own part. Therefore a city ought not to worship its own gods, but rather others who aid their own worshipers. Finally, whatever may have been the case as to this change of sides, or flight, or migration, or failure in battle on the part of the gods, the name of Christ had not yet been proclaimed in those parts of the earth when these kingdoms were lost and trapped further through great destructions and war. For if, after more than twelve hundred years, when the kingdom was taken away from the Assyrians, the Christian religion had there already preached another eternal kingdom, and put a stop to the sacrilegious worship of false gods, what else would the foolish man of that nation have said but that the kingdom which had been so long preserved could be lost for no other cause than the desertion of their own religions and the reception of Christianity? In which foolish speech that might have been uttered, let those we speak of observe their own likeness and blush if there is any sense of shame in them because they have uttered similar complaints. Although the Roman Empire is afflicted rather than changed, a thing which has befallen it in other times also before the name of Christ was heard, and it has been restored after such affliction, a thing which even in these times is not to be despaired of. For who knows the will of God concerning this matter? CHAPTER 8 Next let us ask, if they please, out of so great a crowd of gods which the Romans worship, whom in a special or what gods they believed to have extended and preserved that empire. Now surely of this work which is so excellent and so very full of the highest dignity they dare not ascribe any part to the goddess Cloaccina, or to Volupia, who has her appellation for voluptuousness, or to Libentina, who has her name from lust, or to Vaticanus, who presides over the screaming of infants, or to Conina, who rules over their cradles. But how is it possible to recount in one part of this book all the names of gods or goddesses which they could scarcely comprise in great volumes distributing among those divinities their peculiar offices about single things? They have not even thought that the charge of their land should be committed to any one god, but they have entrusted their farms to Rossina, the ridges of the mountains to Eugatinos. Over the downs they have set the goddess Colotina over the valleys Valonia. Nor could they even find one sagetia so competent that they could commend to her care all their corn crops at once, but so long as their seed corn was still under the ground they would have the goddess Seia set over it, then whenever it was above ground and formed straw they set over it the goddess sagetia, and when the grain was collected and stored they set over it the goddess Tutolina that it might be kept safe. Who would not have thought that goddess sagetia sufficient to take care of the standing corn till it had passed from the first green blades to the dry ears? Yet she was not enough for men who loved a multitude of gods to the miserable soul despising the chaste embrace of the one true god should be prostituted to a crowd of demons. Therefore they set proserpino over the germinating seeds, over the joints and knots of the stems, the god Nodotus, over the sheaths enfolding the ears, the goddess Valentina. When the sheaths opened that the spike might shoot forth it was ascribed to the goddess Patalana. When the stems stood all equal with new ears, because the ancients described as equalizing by the term hostere, it was ascribed to the goddess Hostolina. When the grain was in flour it was dedicated to the goddess Flora, when full of milk to the god Lacturnus, when maturing to the goddess Matuta, when the crop was runcated, that is removed from the soil, to the goddess Runcina. Nor do I yet recount them all, for I am sick of all this, though it gives them no shame. Only I have said these very few things in order that it may be understood they thereby no means say that the Roman Empire has been established, increased and preserved by their deities, who had all their own functions assigned to them in such a way that no general oversight was entrusted to any one of them. When, therefore, could Sagesha take care of the Empire, who was not allowed to take care of the corn and the trees? When could Canina take thought about war, whose oversight was not allowed to go beyond the cradles of the babies? When could Nodotus give help and battle, who had nothing to do even with the sheath of the ear but only with the knots of the joints? Everyone set supporter at the door of his house, and because he is a man he is quite sufficient. But these people have set three gods, Forculus to the doors, Cardaea to the hinge, Lamentius to the threshold. Thus Forculus could not at the same time take care also of the hinge and the threshold. CHAPTER IX Therefore omitting or passing by for a little that crowd of petty gods, we ought to inquire into the park performed by the great gods whereby Rome has been made so great as to reign so long over so many nations. Doubtless therefore this is the work of Jove, for they will have it that he is the king of all the gods and goddesses as is shown by his scepter and by the capital on the lofty hill. Concerning that god they publish a saying which, although that of a poet, is most apt, all things are full of Jove. Varo believes that this god is worshiped, although called by another name, even by those who worship one god alone without any image. But if this is so, why has he been so badly used at Rome, and indeed by other nations too, that an image of him should be made, a thing which was so displeasing to Varo himself, that although he was overborn by the perverse custom of so great a city, he had not the least hesitation in both saying and writing that those who have appointed images for the people have both taken away fear and added error. CHAPTER X Why also is Juno united to him as his wife, who has called it once sister and yoke-fellow? Because, say they, we have Jove in the ether, Juno in the air, and these two elements are united, the one being superior, the other inferior. It is not he, then, of whom it is said all things are full of Jove, if Juno also fills some part. Does each fill either, and are both of this couple in both of these elements, and in each of them at the same time? Why, then, is the ether given to Jove, the air to Juno? Besides, these two should have been enough. Why is it that the sea is assigned to Neptune, the earth to Pluto? And that these also might not be left without mates, Salatia is joined to Neptune, prosopene to Pluto. For they say that as Juno possesses the lower part of the heavens, that is, the air, so Salatia possesses the lower part of the sea, and prosopene the lower part of the earth. They seek how they may patch up these fables, but they find no way. For if these things were so, their ancient sages would have maintained that there are three chief elements of the world, not four, in order that each of the elements might have a pair of gods. Now they have positively affirmed that the ether is one thing, the air another. But water, whether higher or lower, is surely water. Suppose it ever so unlike, can it ever be so much so, as no longer to be water? And the lower earth, by whatever divinity it may be distinguished, what else can it be than earth? Low then, since the whole physical world is complete in these four or three elements, where shall Minerva be? What should she possess? What should she fill? For she is placed in the capital, along with these two, although she is not the offspring of their marriage. Or if they say that she possesses the higher part of the ether, and on that account the poets have feigned that she sprang from the head of Jove, why then is she not rather reckoned the queen of the gods because she is superior to Jove? Is it because it would be improper to set the daughter before the father? Why then is not that rule of justice observed concerning Jove himself toward Saturn? Is it because he was conquered? Have they fought then? By no means say they, that is an old wife's fable. Though we are not to believe fables, I must hold more worthy opinions concerning the gods. Why then do they not assign to the father of Jove a seat, if not of higher, at least of equal honor? Because Saturn, they say, is length of time. Therefore they who worship Saturn worship time, and it is insinuated that Jupiter, the king of the gods, was born of time. For is anything unworthy said when Jupiter and Juno are said to have been sprung from time if he is to heaven and she is to earth, since both heaven and earth have been made and are therefore not eternal? For they are learned and wise men have this also in their books. Nor is that saying taken by Virgil out of poetic figments but out of the books of philosophers. Then aether the father almighty in copious showers descended into his spouse's glad bosom, making it fertile, that is, into the bosom of Telus or the earth. Although here also they will have it that there are some differences, and think that in the earth herself Terra is one thing, Telus another, and Tulumo another. And they have all these as gods, called by their own names, distinguished by their own offices, and venerated with their own altars and rites. This same earth also they call the mother of the gods, so that even the fictions of the poets are more tolerable, if, according not to their poetical but sacred books, Juno is not only the sister and wife, but also the mother of Jove. The same earth they worship as Ceres, and also as Vesta, while they yet more frequently affirm that Vesta is nothing else than fire pertaining to the hearts without which the city cannot exist, and therefore virgins are want to serve her, because as nothing is born of a virgin, so nothing is born of fire. But all this nonsense ought to be completely abolished and extinguished by him who is born of a virgin. For who can bear that while they ascribe to the fire so much honor, and as it were chastity, they do not blush sometimes, even to call Vesta Venus, so that honored virginity may vanish in her handmaidens? For if Vesta is Venus, how can virgins rightly serve her by abstaining from venery? Are there two venuses, the one of virgin, the other not a maid? Or rather, are there three, one the goddess of virgins, who is also called Vesta, another the goddess of wives, and another of harlots? To her also, the Phoenicians offer to gift by prostituting their daughters before they united them to husbands. Which of these is the wife of Vulcan? Certainly not the virgin, since she has a husband. Far be it from us to say it is the harlot, lest we should seem to wrong the son of Juno and fellow worker of Minerva. Therefore it is to be understood that she belongs to the married people, but we would not wish them to imitate her in what she did with Mars. Again they say you return to fables. What sort of justice is that, to be angry with us, because we say such things of their gods, and not to be angry with themselves who in their theatres most willingly behold the crimes of their gods? And, a thing incredible, if it were not thoroughly well proved, these very theatric representations of the crimes of their gods have been instituted in honor of these same gods. CHAPTER XI Let them therefore assert as many things as ever they please in physical reasonings and disputations. One while let Jupiter be the soul of this corporeal world, who fills and moves that whole mass, constructed and compacted, what a four, or as many elements as they please. Another while let him yield to his sister and brothers their parts of it. Now let him be the aether that from above he may embrace Juno, the air spread out beneath. Again let him be the whole heaven along with the air and impregnate with fertilizing showers and seeds the earth as his wife and at the same time his mother, for this is not vile and divine beings. And yet again that it may not be necessary to run through them all. Let him the one God of whom many think it has been said, by a most noble poet, for God pervaded all things, all lands, and the tracts of the sea, and the depths of the heavens. Let it be he who in the aether is Jupiter, in the air Juno, in the sea Neptune, in the lower parts of the sea Salatia, in the earth Pluto, in the lower part of the earth Prosropin, on the domestic hods Vesta, in the furnace of the workman Vulcan, among the stars Sol and Luna and the stars, in divination Apollo, in merchandise Mercury, in Janus the initiator, in Terminus the terminator, Saturn in Time, Mars and Bologna in War, Libor in Vineyards, Ceres and Cornfields, Diana in Forests, Minerva in Learning. Finally let it be he who is in that crowd as a horror of plebeian gods. Let him preside under the name of Libor over the seat of men, and under that of Libor over that of women. Let him be the Espiter who brings forth the birth to the light of day. Let him be the Goddess Menna whom they said over the menstruation of women. Let him be Lucina, who is invoked by women and childbirth. Let him bring help to those who are being born by taking them up from the bosom of the earth, and let him be called Opus. Let him open the mouth in the crying babe, and be called the God Vaticanus. Let him lift it from the earth, and be called the Goddess Lovanna. Let him watch over cradles, and be called the Goddess Kunina. Let it be no other than he who is in those goddesses who sing the fates of the newborn, and are called Carmentes. Let him preside over fortuitous events, and be called Fortuna. In the Goddess Rumina, let him milk out the breast of the little one, because the ancients turned the breast Ruma. In the Goddess Potina, let him administer drink. In the Goddess Ejica, let him supply food. From the terror of infants, let him be styled Perventia. From the hope which comes Vanillia. From voluptuousness Volupia. From action Aginore. From the stimulants by which man is spurred on to much action, let him be named the Goddess Stimula. Let him be the Goddess Strenia, for making strenuous. Numeria, who teaches to number. Kamena, who teaches to sing. Let him be both the God Consus for granting counsel, and the Goddess Sentia for inspiring sentences. Let him be the Goddess Huventas, who, after the robe of boyhood, is laid aside, takes charge at the beginning of the youthful age. Let him be Fortuna Barbata, who endures adults with a beard whom they have not chosen to honor. So that this divinity, whatever it may be, should at least be a male god, named out of Barbatus, from Barba, like Nodotus, from Nodus. Or certainly not Fortuna, but because he has beards, Fortunius. Let him in the God Huguetinus yoke couples in marriage, and when the girdle of the virgin wife is loosed, let him be invoked as the Goddess Virginiensis. Let him be Mutunus, or Tuternus, who among the Greeks is called Priapus. If they are not ashamed of it, let all these which I have named, and whatever others I have not named, for I have not thought fit to name all, let all these gods and goddesses be that one Jupiter, whether as some will have it, all these are parts of him, or are his powers, as those think, who are pleased to consider him the soul of the world, which is the opinion of most of their doctors, and these the greatest. If these things are so, how evil they may be, I do not yet meanwhile inquire, what would they lose if they, by a more prudent abridgment, should worship one God? For what part of him could be condemned if he himself should be worshiped? But if they are afraid, less parts of him should be angry at being passed by or neglected, then it is not the case, as they will have it, that this whole is as the life of one living being, which contains all the gods together, as if they were its virtues, or members, or parts. But each part has its own life separate from the rest, if it is so that one can be angered, appeased, or stirred up more than another. But if it is said that altogether, that is, the whole Joe himself, would be offended if his parts were not also worshiped singly and minutely, it is foolishly spoken. Surely none of them could be passed by if he who singly possesses them all should be worshiped. For to omit other things which are innumerable, when they say that all the stars are parts of Job, and are all alive, and have rational souls, and therefore without controversy or gods, can they not see how many they do not worship, to how many they do not build temples, or set up altars, and to how very few, in fact, of the stars they have thought of setting them up and offering sacrifice? If therefore those are displeased who are not severally worshiped, do they not fear to live with only a few appeased while all heaven is displeased? But if they worship all the stars because they are part of Job whom they worship, by the same compengious method they could supplicate them all in him alone. For in this way no one would be displeased since in him alone all would be supplicated. No one would be contempt instead of their being just cause of displeasure given to the much greater number who are passed by in the worship offered to some, especially when Priapus, stretched out in vile nakedness, is preferred to those who shine from their supernal abode. CHAPTER XII Aught not men of intelligence, and indeed men of every kind, to be stirred up to examine the nature of this opinion? For there is no need of excellent capacity for this task, that putting away the desire of contention they may observe that if God is the soul of the world, and the world is as a body to him who is the soul, he must be one living being consisting of soul and body, and that the same God is a kind of womb of nature containing all things in himself, so that the lives and souls of all living things are taken, according to the manner of each one's birth, out of his soul which vivifies that whole mass, and therefore nothing at all remains which is not a part of God. And if this is so, who cannot see what impious and irreligious consequences follow, such as that whatever one may trample, he must trample a part of God, and enslaying any living creature a part of God must be slaughtered. But I am unwilling to utter all that may occur to those who think of it, yet cannot be spoken without irreverence. CHAPTER XIII But if they contend that only rational animals, such as men or parts of God, I do not really see how, if the whole world is God, they can separate beasts from being parts of him. But what need is there of striving about that? Concerning the rational animal himself, that is, man, what more unhappy belief can be entertained than that a part of God is whipped when a new boy is whipped? And who, unless he is quite mad, could bear the thought that parts of God can become lascivious, iniquitous, impious, and altogether damnable? In brief, why is God angry at those who do not worship him, since these offenders are parts of himself? It remains therefore that they must say that all the gods have their own lives, that each one lives for himself, and none of them is a part of anyone, but that all are to be worshiped, at least as many as can be known and worshiped, for there are so many it is impossible that all can be so. And of all these I believe that Jupiter, because he presides as king, is thought by them to have both established and extended the Roman Empire. For if he has not done it, what other God do they believe could have attempted so great a work, when they must all be occupied with their own offices and works, nor can one intrude on that of another? Could the kingdom of men then be propagated and increased by the king of the gods? CHAPTER XIV Here first of all I ask why even the kingdom itself is not some god. For why should it not also be so, if victory is a goddess? Or what need is thereof Job himself in this affair, if victory favors and is propitious, and always goes to those whom she wishes to be victorious? Would this goddess favorable and propitious, even if Job was idle and did nothing, what nations could remain unsubdued, what kingdom would not yield? But perhaps it is displeasing to good men to fight with most wicked unrighteousness and provoke with voluntary war neighbors who are peaceable and do no wrong in order to enlarge a kingdom. If they feel thus, I entirely approve and praise them. CHAPTER XV Let the mask then litter it as quite fitting for good men to rejoice in extended empire. For the iniquity of those with whom just wars are carried on favors the growth of a kingdom, which would certainly have been small if the peace and justice of neighbors had not by any wrong provoked the carrying on of war against them, and human affairs being thus more happy, all kingdoms would have been small, rejoicing and neighborly concord, and thus there would have been very many kingdoms of nations in the world as there are very many houses of citizens in a city. Therefore to carry on war and extend a kingdom over holy subdued nations seems to bad men to be felicity, to good men necessity. But because it would be worse that the injurious should rule over those who are more righteous, therefore even that is not unsuitably cold felicity. But beyond doubt it is greater felicity to have a good neighbor at peace than to conquer a bad one by making war. Your wishes are bad when you desire that one whom you hate or fear should be in such a condition that you can conquer him. If, therefore, by carrying on wars that were just, not impious or unrighteous, the Romans could have acquired so great an empire, ought they not to worship as a goddess even the injustice of foreigners. For we see that this has cooperated much in extending the empire by making foreigners so unjust that they became people with whom just wars might be carried on and the empire increased. And why may not injustice, at least that of foreign nations, also be a goddess if fear and dread and ague have deserved to be Roman gods? By these two, therefore, that is by foreign injustice, and the goddess Victoria, for injustice stirs up causes of wars, and Victoria brings these same wars to a happy termination. The empire has increased even although Jove has been idle. For what part could Jove have here when those things which might be thought to be his benefits are held to be gods, called gods, worshipped as gods, and are themselves invoked for their own parts? He also might have some part here if he himself might be called empire just as she is called victory. Or if empire is the gift of Jove, why may not victory also be held to be his gift? And it certainly would have been held to be so had he been recognized and worshipped not as a stone in the capital, but as the true king of kings and lord of lords. CHAPTER XVI But I wonder very much that while they assigned to separate gods single things, and well-nigh all movements of the mind, that while they invoke the goddess Agganoria who should excite to action, the goddess Stimula who should stimulate to unusual action, the goddess Mercia who should not move men beyond measure but make them, as Pomponius says, that is too slothful and inactive, the goddess Strenuus who should make them strenuous, and that while they offered to all these gods and goddesses solemn and public worship, they should yet have been unwilling to give public acknowledgment to her whom they named Queus because she makes men quiet, but built her temple outside the Colleen gate. Whether was this a symptom of an unquiet mind, or rather was it thus intimated that he who should persevere in worshipping that crowd, not to be sure of gods but of demons, could not dwell with quiet, to which the true physician calls, saying, Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls. CHAPTER XVII Or do they say, perhaps, that Jupiter sends the goddess Victoria, and that she, as it were, acting in obedience to the king of the gods, comes to those to whom he may have dispatched her, and takes up her quarters on their side? This is truly said, not of Jove, whom they, according to their own imagination, feigned to be the king of the gods, but of him who is the true eternal king, because he sends not victory, who is no person, but his angel, and causes whom he pleases to conquer, whose counsel may be hidden, but cannot be unjust. For if victory is a goddess, why is not triumph also a god, and join to victory either as husband or brother or son? Indeed, they have imagined such things concerning the gods, that if the poets had feigned the like, and they should have been discussed by us, they would have replied that they were laughable figments of the poets, not to be attributed to true deities. And yet they themselves did not laugh, when they were, not reading in the poets, but worshipping in the temples such doting follies. Therefore they should entreat Jove alone for all things, and supplicate him only. For if victory is a goddess, and is under him as her king, wherever he might have sent her, she could not dare to resist and do her own will rather than his. CHAPTER XVIII What shall we say besides of the idea that felicity also is a goddess? She has received a temple, she has merited and altered her, suitable rites of worship, or paid to her. She alone then should be worshipped. For where she is present, what good thing can be absent? But what does a man wish, that he thinks fortune also a goddess, and worships her? Is felicity one thing, fortune another? Fortune indeed may be bad as well as good, but felicity, if it could be bad, would not be felicity. Certainly we ought to think all the gods of either sex, if they also have sex, are only good. This says Plato, this say other philosophers, this say all estimable rulers of the republic and the nations. How is it then that the goddess fortune is sometimes good, sometimes bad? Is it perhaps the case that when she is bad she is not a goddess, but is suddenly changed into a malignant demon? How many fortunes are there then? Just as many as there are men who are fortunate, that is, of good fortune. But since there must also be very many others who at the very same time are men of bad fortune, could she, being one and the same fortune, be at the same time both good and bad, the one to these, the other to those? She who is the goddess, is she always good? Then she herself is felicity. Why then are two names given her? Yet this is tolerable, for it is customary that one thing should be called by two names. But why different temples, different alters, different rituals? There is a reason, say they, because felicity is she whom the good have by previous merit. But fortune, which is termed good without any trial of merit, befalls both good and bad men fortuitously, whence also she is named fortune. How therefore is she good, who without any discernment comes both to the good and to the bad? Why is she worshipped, who is thus blind, running at random on any one whatever, so that for the most part she passes by her worshippers and cleaves to those who despise her? Or if her worshippers profit somewhat, so that they are seen by her and loved, then she follows merit and does not come fortuitously? What then becomes of that definition of fortune? What becomes of the opinion that she has received her very name from fortuitous events? For it profits one nothing to worshipper if she is truly fortune. But if she distinguishes her worshippers so that she may benefit them, she is not fortune. Where does Jupiter send her to, whether he pleases? Then let him alone be worshipped, because fortune is not able to resist him when he commands her and sends her where he pleases. Or at least, let the bad worship her, who do not choose to have merit by which the goddess felicity might be invited. Book 4. CHAPTERS XIX-XXIV of THE CITY OF GOD This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Darren L. Slider, www.logoslibrary.org. City of God by St. Augustine of Hippo. Book 4. CHAPTER XIX To this supposed deity whom they call Fortuna, they ascribe so much indeed that they have a tradition that the image of her, which was dedicated by the Roman matrons, and called Fortuna and Muliebris, has spoken and has said once and again that the matrons pleased her by their homage, which indeed if it is true ought not to excite her wonder. For it is not so difficult for malignant demons to deceive, and they ought the rather to advert to their wits and wiles, because it is that goddess who comes by haphazard who has spoken, and not she who comes to reward merit. For Fortuna was loquacious and felicitas mute. And for what other reason, but that men might not care to live rightly, having made Fortuna their friend, who could make them fortunate without any good dessert? And truly, if Fortuna speaks, she should at least speak not with a womanly but with a manly voice, lest they themselves who have dedicated the image should think so great a miracle has been wrought by feminine locacity. CHAPTER XX. They have made virtue also a goddess, which indeed if it could be a goddess, had been preferable to many. And now, because it is not a goddess, but a gift of God, let it be obtained by prayer from him, by whom alone it can be given, and the whole crowd of false gods vanishes. But why is faith believed to be a goddess, and why does she herself receive temple and altar? For whoever prudently acknowledges her makes his own itself an abode for her. But how do they know what faith is, of which it is the prime and greatest function that the true God may be believed in? But why had not virtue sufficed? Does it not include faith also? For as much as they have thought proper to distribute virtue into four divisions, prudence, justice, fortitude, and temperance, and as each of these divisions has its own virtues, faith is among the parts of justice, and has the chief place with as many of us as know what that saying means, the just shall live by faith. But if faith is a goddess, I wonder why these keen lovers of a multitude of gods have wronged so many other goddesses by passing them by, when they could have dedicated temples and altars to them likewise. Why is temperance not deserved to be a goddess when some Roman princes have obtained no small glory on account of her? Why, in fine, is fortitude not a goddess, who aided mueshous when he thrust his right hand into the flames, who aided curses when, for the sake of his country, he threw himself headlong into the awning earth, who aided decious the sire and decious the son when they devoted themselves for the army? Though we might question what are these men had true fortitude, if this concerned our present discussion? Why have prudence and wisdom merited no place among the gods? Is it because they are all worshipped under the general name of virtue itself? Then they could thus worship the true God also, of whom all the other gods are thought to be parts. But in that one name of virtue has comprehended both faith and chastity, which yet have obtained separate altars in temples of their own. CHAPTER XXI These not verity but vanity has made goddesses, for these are gifts of the true God, not themselves goddesses. However, where virtue and felicity are, what else is sought for? What can suffice the man whom virtue and felicity do not suffice? For surely virtue comprehends all things we need do, felicity all things we need wish for. If Jupiter then was worshiped in order that he might give these two things, because of extent and duration of empire is something good, it pertains to this same felicity, why is it not understood that they are not goddesses but the gifts of God? But if they are judged to be goddesses, then at least that other great crowd of gods should not be sought after. For having considered all the offices which their fancy is distributed among the various gods and goddesses, let them find out, if they can, anything which could be bestowed by any God whatever on a man possessing virtue, possessing felicity. What instruction could be sought either from Mercury or Minerva when virtue already possessed all in herself? Virtue indeed is defined by the ancients as itself the art of living well and rightly. Hence, because virtue is cold and Greek, orte, it has been thought the Latins have derived it from the term art. But if virtue cannot come except to the clever, what need was there of the god Father Cassius, who should make Ben Cassius, that is acute, when felicity could confer this? Because to be born clever belongs to felicity. Whence, although goddess felicity could not be worshipped by one not yet born, in order that being made his friend she might bestow this on him, yet she might confer this favor on parents who were her worshippers that clever children should be born to them? What need had women and childbirth to invoke Lucina when, if felicity should be present, they would have not only a good delivery, but good children also? What need was there to commend the children to the goddess Ops when they were being born, to the god Vaticanus in their birth cry, to the goddess Canina when lying cradled, to the goddess Romina when sucking, to the goddess Dathalinius when standing, to the goddess Adiona when coming, to Adiona when going away, to the goddess Menz that they might have a good mind, to the god Volumnus and the goddess Volumna that they might wish for good things, to the nub shell gods that they might make good matches, to the rural gods, and chiefly to the goddess Fructesca herself, that they might receive the most abundant fruits, to Mars and Bologna that they might carry on war well, to the goddess Victoria that they might be victorious, to the god Honor that they might be honored, to the goddess Pecunia that they might have plenty money, to the goddess Calanus and his son Argentinus that they might have brass and silver coin? For they sit down as Calanus as the father of Argentinus for this reason, the brass coin began to be used before silver. But I wonder Argentinus has not begotten Orinus, since gold coin also has followed. Could they have him for a god they would prefer Orinus both to his father Argentinus and his grandfather Escalanus, just as they set Joe before Saturn? Therefore, what necessity was there on account of these gifts, either of soul, or body, or outward estate, to worship and invoke so great a crowd of gods, all of whom I have not mentioned, nor have they themselves been able to provide for all human benefits, minutely and singly methodized, minute and single gods, when the one goddess' felicity was able, with the greatest ease, compendiously to bestow the whole of them, nor should any other be sought after, other for the bestowing of good things, or for the averting of evil? For why should they invoke with the goddess Pecunia for the weary, for driving away enemies, the goddess Polonia, for the sick as a physician, other Apollo, or Escalepius, or both together there should be great danger? Neither should the god Speniensis be entreated that he might root out the thorns from the fields, nor the goddess Rubigau that the mildew might not come, Felicitas alone being present and guarding, either no evils would have arisen, or they would have been quite easily driven away. Finally, since we treat of these two goddesses virtue and felicity, if felicity is the reward of virtue, she is not a goddess, but a gift of God. But if she is a goddess, why may she not be said to confer virtue itself in as much as it is a great felicity to attain virtue? CHAPTER XXII What is it then that Varro boasts he is bestowed as a very great benefit on his fellow citizens because he not only recounts the gods who ought to be worshipped by the Romans, but also tells what pertains to each of them? Just as it is of no advantage, she says, to know the name and appearance of any man who is a physician, and not know that he is a physician. So, he says, it is of no advantage to know well that Escolepeus is a god, if you are not aware that he can bestow the gift of health, and consequently do not know why you ought to supplicate him. He also affirms this by another comparison, saying, no one is able not only to live well, but even to live at all, if he does not know who is a smith, who a baker, who a weaver, from whom he can seek any utensil, whom he may take for a helper, whom for a leader, whom for a teacher, asserting, that in this way it can be doubtful to know one that thus the knowledge of the gods is useful if one can know what force and faculty or power any god may have in any thing, for from this we may be able, he says, to know what god we ought to call to and invoke for any cause, lest we should do as too many are want to do and desire water from lever and wine from limps. Very useful for Seuth. Who would not give this man thanks if he could show true things, and if he could teach that the one true god, from whom all good things are, is to be worshipped by men? CHAPTER 23 But how does it happen, if their books and rituals are true, and felicity is a goddess, that she herself is not appointed as the only one to be worshipped, since she could confer all things, and all at once make men happy? For who wishes anything for any other reason, that he may become happy? Why was it left to Lecolas to dedicate a temple to so great a goddess at so late a date, and after so many Roman rulers? Why did Romulus himself, ambitious as he was of founding a fortunate city, not erect a temple to this goddess before all others? Why did he supplicate the other gods for anything, since he would have lacked nothing had she been with him? For even he himself would neither have been first a king, then afterwards as they think a god, if this goddess had not been propitious to him. Why, therefore, did he appoint his gods for the Romans, Janus, Jov, Mars, Picus, Faunus, Tibernus, Hercules, and others, if there were more of them? Why did Titus Taceus, and at Saturn, Ops, Sun, Moon, Vulcan, Light, and whatever others he added, among whom was even the goddess Cloaccino while felicity was neglected? Why did Numa appoint so many gods and so many goddesses without this one? Was it perhaps because he could not see her among so great a crowd? Certainly King Hostileus would not have introduced the new gods Fear and Dread to be propitiated if he could have known or might have worshipped this goddess. For in presence of felicity Fear and Dread would have disappeared. I do not say propitiated, but put to flight. Next I ask, how is it that the Roman Empire had already immensely increased before any one worshipped felicity? Was the Empire therefore more great than happy? For how could true felicity be there where there was not true piety? For piety is the genuine worship of the true God, and not the worship of as many demons as there are false gods. Yet even afterwards when felicity had already been taken into the number of the gods, the great infelicity of the civil wars ensued. Was felicity perhaps justly indignant, both because she was invited so late and was not invited to honor, but rather to reproach, because along with her were worshipped Pripus and Cloaccino and Fear and Dread and Agu and others which were not gods to be worshipped, but the crimes of the worshippers. Last of all, if it seemed good to worship so great a goddess along with a most unworthy crowd, why at least was she not worshipped in a more honorable way than the rest? For is it not intolerable that felicity is placed neither among the gods consentes, whom they allege to be admitted into the Council of Jupiter, nor among the gods whom they term select? Some temple might be made for her which might be preeminent both in loftiness of sight and dignity of style. Why indeed not something better than is made for Jupiter himself? For who gave the kingdom even to Jupiter but felicity? I am supposing that when he reigned he was happy. Felicity, however, is certainly more valuable than a kingdom. For no one doubts that a man might easily be found who may fear to be made a king, than no one is found who is unwilling to be happy. Therefore, if it is thought they can be consulted by augury, or in any other way, the gods themselves should be consulted about this thing, but they may wish to give place to felicity. If perchance the place should already be occupied by the temples and altars of others, where a greater and more lofty temple might be built to felicity, even Jupiter himself might give way so that felicity might rather obtain the very pinnacle of the Capitoline Hill. For there is not any one who would resist felicity, except, which is impossible, one who might wish to be unhappy. Certainly, if he should be consulted, Jupiter would in no case do what those three gods, Mars, Terminus, and Juventas, did, who positively refused to give place to their superior and king. For as their books record, when King Tarkman wished to construct the capital, and perceive that the place which seemed to him to be the most worthy and suitable was preoccupied by other gods, not daring to do anything contrary to their pleasure, and believing that they would willingly give place to a god who was so great, and was their own master, because there were many of them there when the capital was founded, he inquired by augury what they had chose to give place to Jupiter, and they were all willing to remove thence, except those who might have named Mars, Terminus, and Juventas, and therefore the capital was built in such a way that these three also might be within it, yet with such obscure signs that even the most learned men could scarcely know this. Surely then, Jupiter himself would by no means despise felicity as he was himself despised by Terminus, Mars, and Juventas. But even they themselves, who had not given place to Jupiter, would certainly give place to felicity, who had made Jupiter king over them. Or if they should not give place, they would act thus not out of contempt of her, but because they chose rather to be obscure in the house of felicity than to be eminent without her in their own places. Thus the goddess Felicity being established in the largest and loftiest place the citizen should learn whence the furtherance of every good desire should be sought, and so by the persuasion of nature herself the superfluous multitude of other gods being abandoned, felicity alone would be worshipped, prayer would be made to her alone, her temple alone would be frequented by the citizens who wished to be happy, which no one of them would not wish, and thus felicity, who was sought for from all the gods, would be sought for only from her own self. For who wishes to receive from any god anything else than felicity, or what he supposed to tend to felicity? Wherefore if felicity has it in her power to be with what man she pleases, and she has it if she is a goddess, what folly is it after all to seek from any other god her whom you can obtain by request from her own self? Therefore they ought to honor this goddess above other gods, even by dignity of place. For as we read in their own authors the ancient Romans paid greater honors to I know not what Samannus, to whom they attributed nocturnal thunderbolts than to Jupiter, to whom diurnal thunderbolts were held to pertain. But after a famous and conspicuous temple had been built to Jupiter, owing to the dignity of the building, the multitude resorted to him in so great numbers that scarce one can be found who remembers, even to have read the name of Samannus, which now he cannot hear once named. But if felicity is not a goddess, because, as it is true, it is a gift of God, that God must be sought who has power to give it, and that hurtful multitude of false gods must be abandoned, which the vain multitude of foolish men follows after, making gods to itself of the gifts of God, and offending himself whose gifts they are by the stubbornness of a proud will. For he cannot be free from infelicity who worships felicity as a goddess, and forsakes God the giver of felicity, just as he cannot be free from hunger who licks a painted loaf of bread, and does not buy it of the man who has a real one. Chapter 24 We may, however, consider their reasons. Is it to be believed, say they, that our forefathers were besotted, even to such a degree, as not to know that these things are divine gifts and not gods? But as they knew that such things are granted to no one, except by some God freely bestowing them, they called the gods whose names they did not find out by the names of those things which they deemed to be given by them, sometimes slightly altering the name for that purpose. As, for example, from war they have named Belona, not Belum, from Cradle's Kunina, not Kunae, from Stanley Cor and Segesia, not Seges, from Apples' Pomona, not Pomum, from Oxon's Bubona, not Boss. Sometimes again, with no alteration of the word, just as the things themselves are named, so that the goddess who gives money is called Pekunia, and money is not thought to be itself a goddess, so a virtues who gives virtue, honor who gives honor, concordia who gives concord, victoria who gives victory. So they say when felicitas is called a goddess, what is meant is not the thing itself which is given, but that deity by whom felicity is given. Chapter 25 Having had that reason rendered to us, we shall perhaps much more easily persuade, as we wish, those whose heart has not become too much hardened, for if now human infirmity is perceived that felicity cannot be given except by some god, if this was perceived by those who worshiped so many gods, at whose head they set Jupiter himself, if in their ignorance of the name of him by whom felicity was given they agreed to call him by the name of that very thing which they believed he gave, then it follows that they thought that felicity could not be given even by Jupiter himself whom they already worshiped, but certainly by him whom they thought fit to worship under the name of felicity itself. I thoroughly affirm the statement that they believed felicity to be given by a certain god whom they knew not, let him therefore be sought after, let him be worshiped, and it is enough. Let the train of innumerable demons be repudiated, and let this god suffice every man whom his gift suffices. For him I say God, the giver of felicity, will not be enough to worship for whom felicity itself is not enough to receive. But let him for whom it suffices, and man has nothing more he ought to wish for, serve the one god, the giver of felicity. This god is not he whom they call Jupiter, for if they acknowledged him to be the giver of felicity they would not seek under the name of felicity itself for another god or goddess by whom felicity might not be given, nor could they tolerate that Jupiter himself should be worshiped with such infamous attributes, for he is said to be the debaucher of the wives of others. He is the shameless lover and ravisher of a beautiful boy. CHAPTER XXVI But, says Cicero, Homer invented these things and transferred things human to the gods. I would rather transfer things divine to us. The poet, by ascribing such crimes to the gods, has justly displeased the grave man. Why, then, are the scenic plays where those crimes are habitually spoken of, acted, exhibited in honor of the gods, reckoned among things divine by the most learned men? Cicero should explain not against the inventions of the poets, but against the customs of the ancients. Would not they have exclaimed in reply, What have we done? The gods themselves have loudly demanded that these plays should be exhibited in their honor, have fiercely exacted them, have menaced destruction unless this was performed, have avenged its neglect with great severity and a manifested pleasure at the reparation of such neglect. Among their virtuous and wonderful deeds the following is related. It was announced in a dream to Titus Latinius, a Roman rustic, that he should go to the senate and tell them to recommence the games of Rome, because on the first day of their celebration a condemned criminal had been led to punishment on the side of the people, an incident so sad as to disturb the gods who were seeking amusement from the games. And when the peasants who had received this intimation was afraid on the following day to deliver it to the senate, it was renewed next night in a severer form, he lost his son because of his neglect. On the third night he was warned that yet a graver punishment was impending if he should still refuse obedience. When even thus he did not dare to obey, he fell into a virulent and horrible disease. But then on the advice of his friends he gave information to the magistrates and was carried in a litter into the senate, and having on declaring his dream immediately recovered strength, went away on his own feet whole. The senate, amazed at so great a miracle, decreed that the games should be renewed at fourfold cost. What sensible man does not see that men, being put upon by malignant demons, from whose domination nothing save the grace of God through Jesus Christ our Lord sets free, have been compelled by force to exhibit to such gods as these, plays which, if well advised, they should condemn as shameful. Certain it is that in these plays the poetic crimes of the gods are celebrated, yet they are plays which were re-established by decree of the senate under compulsion of the gods. In these plays the most shameless actors celebrated Jupiter as the corruptor of chastity and thus gave him pleasure. If that was a fiction he would have been moved to anger, but if he was delighted with the representation of his crimes, even although fabulous, then when he happened to be worshipped, who but the devil could be served? Is it so that he could found, extend, and preserve the Roman Empire, who was more vile than any Roman man whatever, to whom such things were displeasing? Could he give felicity, who was so infelicitously worshipped, and who, unless he should be thus worshipped, was yet more infelicitously provoked to anger? Chapter 27 It is recorded that the very learned Pontiff, Skyvilla, had distinguished about three kinds of gods, one introduced by the poets, another by the philosophers, another by the statesman. The first kind he declares to be trifling, because many unworthy things have been invented by the poets concerning the gods. The second does not suit states, because it contains some things that are superfluous, and some too which would be prejudicial for the people to know. It is no great matter about the superfluous things, for it is a common saying of skillful lawyers, superfluous things do no harm. But what are those things which do harm when brought before the multitude? These, he says, that Hercules, Escalepius, Castor, and Pollux are not gods, for it is declared by learned men that these were a bit men, and yielded to the common lot of mortals. What else? That states have not the true images of the gods, because the true god has neither sex nor age nor definite corporeal members. The Pontiff is not willing that the people should know these things, for he does not think they are false. He thinks that expedient, therefore, that states should be deceived in matters of religion, which Varro himself does not even hesitate to say in his books about things divine. Excellent religion, to which the weak, who requires to be delivered, may flee for succor, and when he seeks for the truth by which he may be delivered, it is believed to be expedient for him that he be deceived. And truly, in these same books, Skyvill is not silent as to his reason for rejecting the poetic sort of gods, to which, because they so disfigure the gods that they could not bear comparison, even with good men, when they make one to commit theft, another adultery, or again to say or do something else basely and foolishly, as the three goddesses contested with each other the prize of beauty, and the two vanquished by Venus destroyed Troy, that Jupiter turned himself into a bowl or swan that he might copulate with someone, that a goddess married a man, and Saturn devoured his children, that in fine there is nothing that could be imagined, either of the miraculous or vicious, which may not be found there, and yet is far removed from the nature of the gods. O chief Pontiff Skyvill, it take away the plays of thou art able. Instruct the people that they may not offer such honors to the immortal gods, in which, if they like, they may admire the crimes of the gods, and so far as it is possible, may, if they please, imitate them. But if the people shall have answered thee, you, O Pontiff, have brought these things in among us, then ask the gods themselves at whose instigation you have ordered these things, that they may not order such things to be offered to them. For if they are bad and therefore in no way to be believed concerning the majority of the gods, the greater is the wrong done the gods about whom they are feigned with impunity. But they do not hear thee, they are demons, they teach wicked things, they rejoice in vile things. Not only do they not count it wrong if these things are feigned about them, but it is wrong they are quite unable to bear if they are not acted at their stated festivals. But now, if thou wast call on Jupiter against them, chiefly for that reason that more of his crimes are want to be acted in the scenic place, is it not the case that although you call him God, Jupiter, by whom this world is ruled and administered, it is he to whom the greatest wrong is done by you, because you have thought he ought to be worshipped along with them, and have styled him their king? Chapter 28 Therefore such gods who were propitiated by such honors or rather are impeached by them, for it is greater crime to delight in having such things said of them falsely than even if they could be said truly, could never by any means have been able to increase and preserve the Roman Empire. For if they could have done it, they would rather have bestowed so grand a gift on the Greeks who, in this kind of divine things, that is, in scenic plays, have worshipped them more honorably and worthily, although they have not exempted themselves from those slanders of the poets by whom they saw the gods torn in pieces, giving them license to ill use any man they pleased, and have not deemed the scenic players themselves to be base, but have held them worthy even of distinguished honor. But just as the Romans were able to have gold money, although they did not worship a god Orinas, so also they could have silver and brass coin, and yet worship neither Argentinas nor his father Escalanas, and so of all the rest which it would be irksome for me to detail. It follows therefore both that they could not by any means attain such dominion if the true god was unwilling, and that if these gods, false and many, were unknown or contempt, and he alone was known and worshipped with sincere faith and virtue, they would both have a better kingdom here, whatever might be its extent, and whether they might have one here or not, would afterwards receive an eternal kingdom. CHAPTER XXIX For what kind of augury is that which they have declared to be most beautiful, and to which I referred a little ago, that Mars and Terminus and Juventas would not give place even to jove the king of the gods? For thus they say it was signified that the nation dedicated to Mars, that is the Roman, should yield to none the place it once occupied. Likewise, that on account of the god Terminus, no one would be able to disturb the Roman frontiers, and also that the Roman youth, because of the goddess Juventas, should yield to no one. Let them see therefore how they can hold him to be the king of their gods and the giver of their own kingdom if these auguries set him down for an adversary to whom it would have been honorable not to yield. However, if these things are true, they need not be at all afraid, for they are not going to confess that the gods who would not yield to jove have yielded to Christ. For without altering the boundaries of the empire, Jesus Christ has proved himself able to drive them not only from their temples, but from the hearts of their worshippers. But before Christ came in the flesh, and indeed before these things which we have quoted from their books could have been written, but yet after that auspice was made under King Tachwan, the Roman army has been diverse times scattered or put to flight, and has shown the falseness of the auspice which they derived from the fact that the goddess Juventas had not given place to jove, and the nation dedicated to Mars was trodden down in the city itself by the invading and triumphant Gauls, and the boundaries of the empire, through the falling away of many cities to Hannibal, had been hemmed into a narrow space. Thus the beauty of the auspices is made void, and there has remained only the contumacy against Jove, not of gods, but of demons. For it is one thing not to have yielded, and another to have returned whither you have yielded. Besides, even afterwards in the Oriental regions the boundaries of the Roman empire were changed by the will of Hadrian, for he yielded up to the Persian empire those three noble provinces, Armenia, Mesopotamia, and Assyria. Thus that god Terminus, who according to these books was the guardian of the Roman frontiers, and by that most beautiful auspice had not given place to Jove, would seem to have been more afraid of Hadrian, a king of men, than of the king of the gods. The aforesaid provinces having also been taken back again, almost within our own recollection the frontier fell back, when Julian, given up to the oracles of their gods, with immoderate daring ordered the victualing ships to be set on fire. The army being thus left destitute of provisions, and he himself also being presently killed by the enemy, and the legions being hard pressed, while dismayed by the loss of their commander, they were reduced to such extremities that no one could have escaped, unless by articles of peace the boundaries of the empire had then been established where they still remain. Not indeed would so great a loss as was suffered by the concession of Hadrian, but still at a considerable sacrifice. It was avane augury, then, that the god Terminus did not yield to Jove, since he yielded to the will of Hadrian, and yielded also to the rashness of Julian, and the necessity of Jovinian. The more intelligent and brave Romans have seen these things, but have had little power against the custom of the state which was bound to observe the rites of the demons, because even they themselves, although they perceived that these things were vain, yet thought that the religious worship which is due to god should be paid to the nature of things which is established under the rule and government of the one true god, serving, as saith the apostle, the creature more than the creator who is blessed for evermore. The help of this true god was necessary to send holy and truly pious men who would die for the true religion that they might remove the false from among the living. CHAPTER 30 Cicero the augur laughs at auguries and reproves men for regulating the purposes of life by the cries of pros and jackdaws. But it will be said that an academic philosopher who argues that all things are uncertain is unworthy to have any authority in these In the second book of his De Naturo De Orum, he introduces Lucilius Balbus, who, after showing that superstitions have their origin in physical and philosophical truths, expresses his indignation at the setting up of images and fabulous notions speaking thus. Do you not therefore see that from true and useful physical discoveries the reason may be drawn away to fabulous and imaginary gods? This gives birth to false opinions and turbulent errors in superstitions well-nigh-old wifish. For both the forms of the gods and their ages and clothing and ornaments are made familiar to us. Their genealogies too, their marriages, kinships, and all things about them are debased to the likeness of human weakness. They are even introduced as having perturbed minds, for we have accounts of the lusts, cares, and angers of the gods. Nor indeed, as the fables go, have the gods been without their wars and battles. And that not only when, as in Homer, some gods on either side have defended two opposing armies, but they have even carried on wars on their own account as with the Titans or with the Giants. Such things that is quite absurd, either to say or to believe, they are utterly frivolous and groundless. Behold now what is confessed by those who defend the gods of the nations. Afterwards he goes on to say that some things belong to superstition, but others to religion, which he thinks good to teach according to the Stoics. For not only the philosophers, he says, but also our forefathers have made a distinction between superstition and religion. For those, he says, who spent whole days in prayer and offered sacrifice that their children might outlive them are called superstitious. Who does not see that he is trying, while he fears the public prejudice, to praise the religion of the ancients, and that he wishes to disjoint it from superstition, but cannot find out how to do so? For if those who prayed and sacrificed all day were called superstitious by the ancients, were those also called so, who instituted, what he blames, the images of the gods of diverse age and distinct clothing, and invented the genealogies of gods, their marriages, and kinships. When therefore these things are found fault with as superstitious, he implicates in that fault the ancients who instituted and worshipped such images. Nay, he implicates himself, who, with whatever eloquence he may strive to extricate himself and be free, was yet under the necessity of venerating these images. Nor dared he so much as whisper in a discourse to the people, what in this disputation he plainly sounds forth. Let us Christians therefore give thanks to the Lord our God, not to heaven and earth, as that author argues, but to him who has made heaven and earth. Because these superstitions, which that Baalbus, like a babbler, scarcely reprehends, he, by most deep lowliness of Christ, by the preaching of the apostles, by the faith of the martyrs dying for the truth and living with the truth, has overthrown not only in the hearts of the religious but even in the temples of the superstitious by their own free service. CHAPTER 31 What says Varro himself when we grieve to have found, although not by his own judgment, placing the scenic plays among things divine? When in many passages he is exhorting like a religious man to the worship of the gods, does he not in doing so admit that he does not in his own judgment believe those things which he relates to the Roman state he has instituted, so that he does not hesitate to affirm that if he were founding a new state he could enumerate the gods and their names better by the rule of nature? But being born into a nation already ancient, he says that he finds himself bound to accept the traditional names and certain names of the gods and the histories connected with them, and that his purpose in investigating and publishing these details is to incline the people to worship the gods and not to despise them. By which words this most acute man sufficiently indicates that he does not publish all things because they would not only have been contemptible to himself, but would have seemed despicable even to the rabble unless they had been passed over in silence. I should be thought to conjecture these things unless he himself in another passage had openly said in speaking of religious rites that many things are true, which it is not only not useful for the common people to know, but that it is expedient that the people should think otherwise, even though falsely, and therefore the Greeks have shut up the religious ceremonies and mysteries in silence and within walls. In this he no doubt expresses the policy of the so-called wise men by whom states and peoples are ruled. Yet by this crafty device the maligned demons are wonderfully delighted, who possess alike the deceivers and the deceived, and from whose tyranny nothing sets free saved the grace of God through Jesus Christ our Lord. The same most acute and learned author also says that those alone seem to him to have perceived what God is who have believed him to be the soul of the world governing it by design and reason. And by this it appears that although he did not attain to the truth, for the true God is not a soul but the maker and author of the soul, yet if he could have been free to go against the prejudices of custom he could have confessed and counseled others that the one God ought to be worshipped who governs the world by design and reason, so that on this subject only this point would remain to be debated with him that he had called him a soul and not rather the creator of the soul. He says also that the ancient Romans, for more than 170 years, worshipped the gods without an image. And if this custom, he says, could have remained till now the gods would have been more purely worshipped. In favor of this opinion he cites as a witness among others the Jewish nation, nor does he hesitate to conclude that passage by saying of those who first consecrated images for the people that they have both taken away religious fear from their fellow citizens and increased error wisely thinking that the gods easily fall into contempt when exhibited under this delitity of images. But as he does not say they have transmitted error but that they have increased it, he therefore wishes it to be understood that there was error already when there were no images. Wherefore, when he says they alone have perceived what God is, who have believed him to be the governing soul of the world, and thinks that the rights of religion would have been more purely observed without images, who fails to see how near he has come to the truth. For if he had been able to do anything against so inveterate an error, he would certainly have given it as his opinion, both that the one God should be worshipped and that he should be worshipped without an image. And having so nearly discovered the truth, perhaps he might easily have been put in mind of the mutability of the soul, and might thus have perceived that the true God is that immutable nature which made the soul itself. Since these things are so, whatever ridicule such men have poured in their writings against the plurality of the gods, they have done so rather as compelled by the secret will of God to confess them than as trying to persuade others. If therefore any testimonies are reduced by us from these writings, they are reduced for the computation of those who are unwilling to consider from how great and malignant the power of the demons the singular sacrifice of the shedding of the most holy blood and the gift of the imparted spirit can set us free. CHAPTER 32 Varo says also, concerning the generations of the gods, that the people have inclined to the poets rather than to the natural philosophers, and that therefore their forefathers, that is the ancient Romans, believed both in the sex and the generations of the gods, and settled their marriages, which certainly seems to have been done for no other cause except that it was the business of such men as were prudent and wise to deceive the people in matters of religion, and in that very thing not only to worship but also to imitate the demons whose greatest lust is to deceive. For just as the demons cannot possess any but those who may have deceived with guile, so also men in princely office, not indeed being just, but like demons have persuaded the people in the name of religion to receive as true those things which they themselves knew to be false, in this way, as it were, binding them up more firmly in civil society so that they might in like manner possess them as subjects. But who that was weak and unlearned could escape the deceits of both the princes of the state and the demons? CHAPTER 33 For that God, the author and giver of felicity, because he alone is the true God, himself gives earthly kingdoms both the good and bad. Not it as he do this rashly, and as it were fortuitously, because he is God, not fortune, but according to the order of things and times which is hidden from us, but thoroughly known to himself, which same order of time, so over, he does not serve as subject to it, but himself rules as Lord and appoints as governor. Felicity he gives only to the good. Whether a man be a subject or a king makes no difference, he may equally either possess it or not possess it. And it shall be full in that life where kings and subjects exist no longer. And therefore earthly kingdoms are given by him both to the good and to the bad, lest his worshippers, still under the conduct of a very weak mind, should covet these gifts from him as some great things. And this is the mystery of the Old Testament in which the new was hidden, that there even earthly gifts are promised. Those who were spiritual understanding even then, although not yet openly declaring, both the eternity which was symbolized by these earthly things, and in what gifts of God true felicity could be found. CHAPTER 34 Therefore that it might be known that these earthly good things, after which those panned who cannot imagine better things, remain in the power of the one God himself, not of the many false gods whom the Romans have formerly believed worthy of worship, he multiplied his people in Egypt from being very few, and delivered them out of it by wonderful signs. Nor did their women invoke Luchina when their offspring was being incredibly multiplied, and that nation having increased incredibly, he himself delivered, he himself saved them from the hands of the Egyptians who persecuted them, and wished to kill all their infants. Without the goddess Romina they sucked, without Kunina they were cradled, without Ejica and Potina they took food and drink. Without all those poor all gods they were educated. Without the nuptial gods they were married. Without the worship of Pripus they had conjugal intercourse. Without invocation of Neptune the divided sea opened up a way for them to pass over, and overwhelmed with its returning waves their enemies who pursued them. Neither did they consecrate any goddess Mania when they received manna from heaven, nor when the smitten rock poured forth water to them when they thirsted did they worship nymphs and limps. Without the mad rites of Mars and Bologna they carried on war, and while indeed they did not conquer without victory yet they did not hold it to be a goddess but the gift of their god. Without Sagesia they had harvests, without bubona, oxen, honey without Malona, apples without Pomona, and in a word everything for which the Romans thought they must supplicate so great a crowd of false gods they received much more happily from the one true god. And if they had not sinned against him with impious curiosity which seduced them like magic arts, and drew them to strange gods and idols, and at last led them to kill Christ, their kingdom would have remained to them, and would have been, if not more spacious, yet more happy than that of Rome. And now that they are dispersed through almost all lands and nations, it is through the providence of that one true god, that whereas the images alterous groves and temples of the false gods are everywhere overthrown, and their sacrifices prohibited, it may be shown from their books how this has been foretold by their prophets so long before, lest perhaps when they should be read in ours they might seem to be invented by us. But now, reserving what is to follow for the following book, we must hear set abound to the prolixity of this one. End of Book 4, chapters 19 through 34. Recording by Darren L. Slider, Fort Worth, Texas, www.logoslibrary.org