We see that these select gods have, indeed, become more famous than the rest; not, however, that their merits may be brought to light, but that their opprobrious deeds may not be hid.Whence it is more credible that they were men, as not only poetic but also historical literature has handed down.For this which Virgil says, "Then from Olympus' heights came down Good Saturn, exiled from his throne By Jove, his mightier heir;"(5)and what follows with reference to this affair, is fully related by the historian Euhemerus, and has been translated into Latin by Ennius.And as they who have written before us in the Greek or in the Latin tongue against such errors as these have said much concerning this matter, I have thought it unnecessary to dwell upon it.When I consider those physical reasons, then, by which learned and acute men attempt to turn human things into divine things, all I see is that they have been able to refer these things only to temporal works and to that which has a corporeal nature, and even though invisible still mutable; and this is by no means the true God.But if this worship had been performed as the symbolism of ideas at least congruous with religion, though it would indeed have been cause of grief that the true God was not announced and proclaimed by its symbolism, nevertheless it could have been in some degree borne with, when it did not occasion and command the performance of such foul and abominable things.But since it is impiety to worship the body or the soul for the true God, by whose indwelling alone the soul is happy, how much more impious is it to worship those things through which neither soul nor body can obtain either salvation or human honor? Wherefore if with temple, priest, and sacrifice, which are due to the true God, any element of the world be worshipped, or any created spirit, even though not impure and evil, that worship is still evil, not because the things are evil by which the worship is performed, but because those things ought only to be used in the worship of Him to whom alone such worship and service are due.But if any one insist that he worships the one true God,--that is, the Creator of every soul and of every body,--with stupid and monstrous idols, with human victims, with putting a wreath on the male organ, with the wages of unchastity, with the cutting of limbs, with emasculation, with the consecration of effeminates, with impure and obscene plays, such a one does not sin because he worships One who ought not to be worshipped, but because he worships Him who ought to be worshipped in a way in which He ought not to be worshipped.But he who worships with such things,--that is, foul and obscene things,--and that not the true God, namely, the maker of soul and body, but a creature, even though not a wicked creature, whether it be soul or body, or soul and body together, twice sins against God, because he both worships for God what is not God, and also worships with such things as neither God nor what is not God ought to be worshipped with.It is, indeed, manifest how these pagans worship,--that is, how shamefully and criminally they worship; but what or whom they worship would have been left in obscurity, had not their history testifled that those same confessedly base and foul rites were rendered in obedience to the demands of the gods, who exacted them with terrible severity.Wherefore it is evident beyond doubt that this whole civil theology is occupied in inventing means for attracting wicked and most impure spirits, inviting them to visit senseless images, and through these to take possession of stupid hearts.
CHAP.28.--THAT THE DOCTRINE OF VARRO CONCERNING THEOLOGY IS IN NO PARTCONSISTENT
WITH ITSELF.
To what purpose, then, is it that this most learned and most acute man Varro attempts, as it were, with subtle disputation, to reduce and refer all these gods to heaven and earth? He cannot do it.
They go out of his hands like water; they shrink back;they slip down and fall.For when about to speak of the females, that is, the goddesses, he says, "Since, as I observed in the first book concerning places, heaven and earth are the two origins of the gods, on which account they are called celestials and terrestrials, and as I began in tile former books with heaven, speaking of Janus, whom some have said to be heaven, and others the earth, so I now commence with Tellus in speaking concerning the goddesses." I can understand what embarrassment so great a mind was experiencing.For he is influenced by the perception of a certain plausible resemblance, when he says that the heaven is that which does, and the earth that which suffers, and therefore attributes the masculine principle to the one, and the feminine to the other, not considering that it is rather He who made both heaven and earth who is the maker of both activity and passivity.On this principle he interprets the celebrated mysteries of the Samothracians, and promises, with an air of great devoutness, that he will by writing expound these mysteries, which have not been so much as known to his countrymen, and will send them his exposition.Then he says that he had from many proofs gathered that, in those mysteries, among the images one signifies heaven, another the earth, another the patterns of things, which Plato calls ideas.He makes Jupiter to signify heaven, Juno the earth, Minerva the ideas.Heaven, by which anything is made; the earth, from which it is made; and the pattern, according to which it is made.But, with respect to the last, I am forgetting to say that Plato attributed so great an importance to these ideas as to say, not that anything was made by heaven according to them, but that according to them heaven itself was made.(1) To return, however,--it is to be observed that Varro has, in the book on the select gods, lost that theory of these gods, in whom he has, as it were, embraced all things.
