Book IV.
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1. We would ask you, and you above all, O Romans, lords and princes of the world, whether you think that Piety, Concord, Safety, Honour, Virtue, Happiness, and other such names, to which we see you rear altars and splendid temples, have divine power, and live in heaven? or, as is usual, have you classed them with the deities merely for form's sake, because we desire and wish these blessings to fall to our lot? For if, while you think them empty names without any substance, you yet deify them with divine honours, you will have to consider whether that is a childish frolic, or tends to bring your deities into contempt, when you make equal, and add to their number vain and feigned names. But if you have loaded them with temples and couches, holding with more assurance that these, too, are deities, we pray you to teach us in our ignorance, by what course, in what way, Victory, Peace, Equity, and the others mentioned among the gods, can be understood to be gods, to belong to the assembly of the immortals?
2. For we-but, perhaps, you c rob and deprive us of common-sense-feel and perceive that none of these has divine power, or possesses a form of its own; but that, on the contrary , they are the excellence of manhood, the safety of the safe, the honour of the respected, the victory of the conqueror, the harmony of the allied, the piety of the pious, the recollection of the observant, the good fortune, indeed, of him who lives happily and without exciting any ill-feeling. Now it is easy to perceive that, in speaking thus, we speak most reasonably when we observe the contrary qualities opposed to them , misfortune, discord, forgetfulness, injustice, impiety, baseness of spirit, and unfortunate weakness of body. For as these things happen accidentally, and depend on human acts and chance moods, so their contraries, named after more agreeable qualities, must be found in others; and from these, originating in this wise, have arisen those invented names.
3. With regard, indeed, to your bringing forward to us other bands of unknown gods, we cannot determine whether you do that seriously, and from a belief in its certainty; or, merely playing with empty fictions, abandon yourselves to an unbridled imagination. The goddess Luperca, you tell us on the authority of Varro, was named because the fierce wolf spared the exposed children· Was that goddess, then, disclosed, not by her own power, but by the course of events? and was it only after the wild beast restrained its cruel teeth, that she both began to be herself and was marked by her name? or if she was already a goddess long before the birth of Romulus and his brother, show us what was her name and title. Praestana was named, according to you, because, in throwing the javelin, Quirinus excelled all in strength; and the goddess Panda, or Pantica, was named because Titus Tatius was allowed to open up and make passable a road, that he might take the Capitoline. Before these events, then, had the deities never existed? and if Romulus had not held the first place in casting the javelin, and if the Sabine king had been unable to take the Tarpeian rock, would there be no Pantica, no Praestana? And if you say that they existed before that which gave rise to their name, a question which has been discussed in a preceding section, tell us also what they were called.
4. Pellonia is a goddess mighty to drive back enemies. Whose enemies, say, if it is convenient? Opposing armies meet, and fighting together, hand to hand, decide the battle; and to one this side, to another that, is hostile. Whom, then, will Pellonia turn to flight, since on both sides there will be fighting? or in favour of whom will she incline, seeing that she should afford to both sides the might and services of her name? But if she indeed did so, that is, if she gave her good-will and favour to both sides, she would destroy the meaning of her name, which was formed with regard to the beating back of one side. But you will perhaps say, She is goddess of the Romans only, and, being on the side of the Quirites alone, is ever ready graciously to help them. We wish, indeed, that it were so, for we like the name; but it is a very doubtful matter. What! do the Romans have gods to themselves, who do not help other nations? and how can they be gods, if they do not exercise their divine power impartially towards all nations everywhere? and where, I pray you, was this goddess Pellonia long ago, when the national honour was brought under the yoke at the Caudine Forks? when at the Trasimene lake the streams ran with blood? when the plains of Diomede were heaped up with dead Romans when a thousand other blows were sustained in countless disastrous battles? Was she snoring and sleeping; or, as the base often do, had she deserted to the enemies' camp?
5. The sinister deities preside over the regions on the left hand only, and are opposed to those on the right. But with what reason this is said, or with what meaning, we do not understand ourselves; and we are sure that you cannot in any degree cause it to be clearly and generally understood. For in the first place, indeed, the world itself has in itself neither right nor left neither upper nor under regions, neither fore nor after parts . For whatever is round, and bounded on every side by the circumference of a solid sphere, has no beginning, no end; where there is no end and beginning, no part can have its own name and form the beginning. Therefore, when we say, This is the right, and that the left side, we do not refer to anything in the world, which is everywhere very much the same, but to our own place and position, we being so formed that we speak of some things as on our right hand, of others as on our left; and yet these very things which we name left, and the others which we name right , have in us no continuance, no fixedness, but take their forms from our sides, just as chance, and the accident of the moment, may have placed us. If I look towards the rising sun, the north pole and the north are on my left hand; and if I turn my face thither, the west will be on my left, for it will be regarded as behind the sun's back. But, again, if I turn my eyes to the region of the west, the wind and country of the south are now said to be on my left. And if I am turned to this side by the necessary business of the moment, the result is, that the east is said to be on the left, owing to a further change of position, -from which it can be very easily seen that nothing is either on our right or on our left by nature, but from position, time, and according as our bodily position with regard to surrounding objects has been taken up. But in this case, by what means, in what way, will there be gods of the regions of the left, when it is clear that the same regions are at one time on the right, at another on the left? or what have the regions of the right done to the immortal gods, to deserve that they should be without any to care for them, while they have ordained that these should be fortunate, and ever accompanied by lucky omens?
6. Lateranus, as you say, is the god and genius of hearths, and received this name because men build that kind of fireplace of unbaked bricks. What then? if hearths were made of baked clay, or any other material whatever, will they have no genii? and will Lateranus, whoever he is, abandon his duty as guardian, because the kingdom which he possesses has not been formed of bricks of clay? And for what purpose, I ask, has that god received the charge of hearths? He runs about the kitchens of men, examining and discovering with what kinds of wood the heat in their fires is produced; he gives strength to earthen vessels that they may not fly in pieces, overcome by the violence of the flames; he sees that the flavour of unspoilt dainties reaches the taste of the palate with their own pleasantness, and acts the part of a taster, and tries whether the sauces have been rightly prepared. Is not this unseemly, nay-to speak with more truth-disgraceful, impious, to introduce some pretended deities for this only, not to do them reverence with fitting honours, but to appoint them over base things, and disreputable actions?
7. Does Venus Militaris, also, preside over the evil-doing of camps, and the debaucheries of young men? Is there one Perfica, also, of the crowd of deities, who causes those base and filthy delights to reach their end with uninterrupted pleasure? Is there also Pertunda, who presides over the marriage couch? Is there also Tutunus, on whose huge members and horrent fascinum you think it auspicious, and desire, that your matrons should be borne? But if facts themselves have very little effect in suggesting to volt a right understanding of the truth, are you not able, even from the very names, to understand that these are the inventions of a most meaningless superstition, and the false gods of fancy? Puta, you say, presides over the pruning of trees, Peta over prayers; Nemestrinus is the god of groves; Patellana is a deity, and Patella, of whom the one has been set over things brought to light, the other over those yet to be disclosed. Nodutis is spoken of as a god, because he brings that which has been sown to the knots: and she who presides over the treading out of grain, Noduterensis; the goddess Upibilia delivers from straying from the right paths; parents bereaved of their children are under the care of Orbona,-those very near to death, under that of Naenia. Again, Ossilago herself is mentioned as she who gives firmness and solidity to the bones of young children. Mellonia is a goddess, strong and powerful in regard to bees, caring for and guarding the sweetness of their honey.
8. Say, I pray you,-that Peta, Puta, Patella may graciously favour you,-if there were no bees at all on the earth then, or if we men were born without bones, like some worms, would there be no goddess Mellonia; or would Ossilago, who gives bones their solidity, be without a name of her own? I ask truly, and eagerly inquire whether you think that gods, or men, or bees, fruits, twigs, and the rest, are the more ancient in nature, time, long duration? No man will doubt that you say that the gods precede all things whatever by countless ages and generations. But if it is so, how, in the nature of things, can it be that, from things produced afterwards, they received those names which are earlier in point of time? or that the gods were charged with the care of those things which were not yet produced, and assigned to be of use to men? Or were the gods long without names; and was it only after things began to spring up, and be on the earth, that you thought it right that they should be called by these names and titles? And whence could you have known what name to give to each, since you were wholly ignorant of their existence; or that they possessed any fixed powers, seeing that you were equally unaware which of them had any power, and over what he should be placed to suit his divine might?
9. What then? you say; do you declare that these gods exist nowhere in the world, and have been created by unreal fancies? Not we alone, but truth itself, and reason, say so, and that common-sense in which all men share. For who there who believes that there are gods of gain, and that they preside over the getting of it, seeing that it springs very often from the basest employments, and is always at the expense of others? Who believes that Libentina, who that Burnus. is set over those lusts which wisdom bills us avoid, and which, in a thousand ways, vile and filthy wretches attempt and practise? Who that Limentinus and Lima have the care of thresholds, and do the duties of their keepers, when every day we see the thresholds of temples and private houses destroyed and overthrown, and that the infamous approaches to stews are not without them? Who believes that the Limi watch over obliquities? who that Saturnus presides over the sown crops? who that Montinus is the guardian of mountains; Murcia, of the slothful? Who, finally, would believe that Money is a goddess, whom your writings declare, as though she were the greatest deity, to give golden rings, the front seats at games and shows, honours in the greatest number, the dignity of the magistracy, and that which the indolent love most of all,-an undisturbed ease, by means of riches.
10. But if you urge that bones, different kinds of honey, thresholds, and all the other things which we have either run over rapidly, or, to avoid prolixity, passed by altogether, have their own peculiar guardians, we may in like manner introduce a thousand other gods, who should care for and guard innumerable things. For why should a god have charge of honey only, and not of gourds, rape, cunila, cress, figs, beets, cabbages? Why should the bones alone have found protection, and not the nails, hair, and all the other things which are placed in the hidden parts and members of which we feel ashamed, and are exposed to very many accidents, and stand more in need of the care and attention of the gods? Or if you say that these parts, too, act under the care of their own tutelar deities, there will begin to be as many gods as there are things; nor will the cause be stated why the divine care does not protect all things, if you say that there are certain things over which the deities preside, and for which they care.
11. What say you, O fathers of new religions, and powers? Do you cry out, and complain that these gods are dishonoured by us, and neglected with profane contempt, viz. Lateranus, the genius of hearths; Limentinus, who presides over thresholds; Pertunda, Perfica, Noduterensis: and do you say that things have sunk into ruin, and that the world itself has changed its laws and constitution, because we do not bow humbly in supplication to Mutunus and Tutunus? But now look and see, lest while you imagine such monstrous things, and form such conceptions, you may have offended the gods who most assuredly exist, if only there are any who are worthy to bear and hold that most exalted title; and it be for no other reason that those evils, of which you speak, rage, and increase by accessions every day. Why, then, some one of you will perhaps say, do you maintain that it is not true that these gods exist? And, when invoked by the diviners, do they obey the call, and come when summoned by their own names, and give answers which may be relied on, to those who consult them? We can show that what is said is false, either because in the whole matter there is the greatest room for distrust, or because we, every day, see many of their predictions either prove untrue or baffled expectation to suit the opposite issues.
12. But let them be true, as you maintain, yet will you have us also believe that Mellonia, for example, introduces herself into the entrails, or Limentinus, and that they set themselves to make known what you seek to learn? Did you ever see their face their deportment, their countenance? or can even these be seen in lungs or livers? May it not happen, may it not come to pass, although you craftily conceal it, that the one should take the other's place, deluding, mocking, deceiving, and presenting the appearance of the deity invoked? If the magi, who are so much akin to soothsayers, relate that, in their incantations, pretended gods steal in frequently instead of those invoked; that some of these, moreover, are spirits of grosser substance, who pretend that they are gods, and delude the ignorant by their lies and deceit,-why should we not similarly believe that here, too, others substitute themselves for those who are not, that they may both strengthen your superstitious beliefs, and rejoice that victims are slain in sacrifice to them under names not their own?
13. Or, if you refuse to believe this on account of its novelty, how can you know whether there is not some one, who comes in place of all whom yon invoke, and substituting himself in all parts of the world, shows to you what appear to be many gods and powers? Who is that one? some one will ask. We may perhaps, being instructed by truthful authors, be able to say; but, lest you should be unwilling to believe us, let my opponent ask the Egyptians, Persians, Indians, Chaldeans, Armenians, and all the others who have seen and become acquainted with these things in the more recondite arts. Then, indeed, you will learn who is the one God, or who the very many under Him are, who pretend to be gods, and make sport of men's ignorance.
Even now we are ashamed to come to the point at which not only boys, young and pert, but grave men also, cannot restrain their laughter, and men who have been hardened into a strict and stern humour. For while we have all heard it inculcated and taught by our teachers, that in declining the names of the gods there was no plural number, because the gods were individuals, and the ownership of each name could not be common to a great many; you in fogetfulness, and putting away the memory of your early lessons, both give to several gods the same names, and, although you are elsewhere more moderate as to their number, have multiplied them, again, by community of names; which subject, indeed, men of keen discernment and acute intellect have before now treated both in Latin and Greek. And that might have lessened our labour , if it were not that at the same time we see that some know nothing of these books; and, also, that the discussion which we have begun, compels us to bring forward something on these subjects, although it has been already laid hold of, and related by those writers .
14. Your theologians, then, and authors on unknown antiquity, say that in the universe there are three Joves, one of whom has Aether for his father; another, Coelus; the third, Saturn, born and buried in the island of Crete. They speak of five Suns and vie Mercuries,-of whom, as they relate, the first Sun is called the son of Jupiter, and is regarded as grandson of Aether; the second is also Jupiter's son, and the mother who bore him Hyperiona; the third the son of Vulcan, not Vulcan of Lemnos, but the son of the Nile; the fourth, whom Acantho bore at Rhodes in the heroic age, was the father of Ialysus; while the fifth is regarded as the son of a Scythian king and subtle Circe. Again, the first Mercury, who is said to have lusted after Proserpina, is son of Coelus, who is above all. Under the earth is the second, who boasts that he is Trophonius. The third was born of Maia, his mother, and the third Jove; the fourth is the offspring of the Nile, whose name the people of Egypt dread and fear to utter. The fifth is the slayer of Argus, a fugitive and exile. and the inventor of letters in Egypt. But there are five Minervas also, they say, just as there are five Suns and Mercuries; the first of whom is no virgin but the mother of Apollo by Vulcan; the second, the offspring of the Nile, who is asserted to be the Egyptian Sais; the third is descended from Saturn, and is the one who devised the use of arms; the fourth is sprung from Jove, and the Messenians name her Coryphasia; and the fifth is she who slew her lustful father, Pallas.
15. And lest it should seem tedious and prolix to wish to consider each person singly, the same theologians say that there are four Vulcans and three Dianas, as many Aesculapii and five Dionysi, six Hercules and four Venuses, threesets of Castors and the same number of Muses, three winged Cupids, and four named Apollo; whose fathers they mention in like manner, in like manner their mothers, and the places where they were born, and point out the origin andfamily of each. But if it is true and certain, and is told in earnest as a well -known matter, either they are not all gods, inasmuch as there cannot be several under the same name, as we have been taught; or if there is one of them, he will not be known and recognised, because he is obscured by the confusion of very similar names. And thus it results from your own action, however unwilling you may be that it should be so, that religion is brought into difficulty and confusion, and has no fixed end to which it can turn itself, without being made the sport of equivocal illusions.
16. For suppose that it had occurred to us, moved either by suitable influence or violent fear of you, to worship Minerva, for example, with the rights you deem sacred, and the usual ceremony: if, when we prepare sacrifices, and approach to make the offerings appointed for her on the flaming altars, all the Minervas shall fly thither, and striving for the right to that name, each demand that the offerings prepared be given to herself; what drawn-out animal shall we place among them, or to whom shall we direct the sacred offices which are our duty? For the first one of whom we spoke will perhaps say: "The name Minerva is mine, mine the divine majesty, who bore Apollo and Diana, and by the fruit of my womb enriched heaven with deities, and multiplied the number of the gods." "Nay, Minerva," the fifth will say, "are you speaking, who, being a wife, and so often a mother, have lost the sanctity of spotless purity? Do you not see that in all temples the images of Minervas are those of virgins, and that all artists refrain from giving to them the figures of matrons? Cease, therefore, to appropriate to yourself a name not rightfully yours. For that I am Minerva, begotten of father Pallas, the whole band of poets bear witness, who call me Pallas, the surname being derived from my father." The second will cry on hearing this: "What say you? Do you, then, bear the name of Minerva, an impudent parricide, and one defiled by the pollution of lewd lust, who, decking yourself with rouge and a harlot's arts, roused upon yourself even your father's passions, full of maddening desires? Go further, then, seek for yourself another name for this belongs to me, whom the Nile, greatest of rivers, begot from among his flowing waters, and brought to a maiden's estate from the condensing of moisture. But if you inquire into the credibility of the matter, I too will bring as witnesses the Egyptians, in whose language I am called Neith, as Plato's Timaeus attests." What, then, do we suppose will be the result? Will she indeed cease to say that she is Minerva, who is named Coryphasia, either to mark her mother, or because she sprung forth from the top of Jove's head, bearing a shield, and girt with the terror of arms? Or are we to suppose that she who is third will quietly surrender the name? and not argue and resist the assumption of the first two with such words as these: "Do you thus dare to assume the honour of my name, O Sais, sprung from the mud and eddies of a stream, and formed in miry places? Or do you usurp another's rank, who falsely say that you were born a goddess from the head of Jupiter, and persuade very silly men that you are reason? Does he conceive and bring forth children from ms head? That the arms you bear might be forged and formed, was there even in the hollow of his head a smith's workshop? were there anvils , hammers, furnaces, bellows, coals, and pincers? Or if, as you maintain, it is true that you are reason, cease to claim for yourself the name which is mine; for reason, of which you speak, is not a certain form of deity, but the understanding of difficult questions." If, then, as we have said, five Minervas should meet us when we essay to sacrifice, and contending as to whose this name is, each demand that either fumigations of incense be offered to her, or sacrificial wines poured out from golden cups; by what arbiter, by what judge, shall we dispose of so great a dispute? or what examiner will there be, what umpire of so great boldness as to attempt, with such personages, either to give a just decision, or to declare their causes not founded on right? Will he not rather go home, and, keeping himself apart from such matters, think it safer to have nothing to do with them, test he should either make enemies of the rest, by giving to one what belongs to all, or be charged with folly for yielding to all what should be the property of one?
17. We may say the very same things of the Mercuries, the Suns,-indeed of all the others whose numbers you increase and multiply. But it is sufficient to know from one case that the same principle applies to the rest; and, lest our prolixity should chance to weary our audience, we shall cease to deal with individuals, lest, while we accuse you of excess, we also should ourselves be exposed to the charge of excessive loquacity. What do you say, you who, by the fear of bodily tortures, urge us to worship the gods, and constrain us to undertake the service of your deities? We can be easily won, if only something befitting the conception of so great a race be shown to us. Show us Mercury, but only , one; give us Bacchus, but only one; one Venus, and in like manner one Diana. For you will never make us believe that there are four Apollos, or three Jupiters, not even if you were to call Jove himself as witness, or make the Pythian god your authority.
18. But some one on the opposite side says, How do we know whether the theologians have written what is certain and well known, or set forth a wanton fiction, as they thought and judged? That has nothing to do with the matter; nor does the reasonableness of your argument depend upon this,-whether the facts are as the writings of the theologians state, or are otherwise and markedly different. For to us it is enough to speak of things which come before the public; and we need not inquire what is true, but only confute and disprove that which lies open to all, and which men's thoughts have generally received. But if they are liars, declare yourselves what is the truth, and disclose the unassailable mystery. And how can it be done when the services of men of letters are set aside? For what is there which can be said about. the immortal gods that has not reached men's thoughts from what has been written by men on these subjects? Or can you relate anything yourselves about their rights and ceremonies, which has not been recorded in books, and made known by what authors have written? Or if you think these of no importance, let all the books be destroyed which have been composed about the gods for you by theologians, pontiffs, and even some devoted to the study of philosophy; nay, let us rather suppose that from the foundation of the world no man ever wrote anything about the gods: we wish to find out, and desire to know, whether you can mutter or murmur in mentioning the gods, or conceive those in thought to whom no idea from any book gave shape in your minds. But when it is clear that you have been informed of their names and powers by the suggestions of books, it is unjust to deny the reliableness of these books by whose testimony and authority you establish what you say.
19. But perhaps these things will turn out to be false, and what you say to be true. By what proof, by what evidence, will it be shown ? For since both parties are men, both those who have said the one thing and those who have said the other, and on both sides the discussion was of doubtful matters, it is arrogant to say that that is true which seems so to you, but that that which offends your feelings manifests wantonness and falsehood. By the laws of the human race, and the associations of mortality itself, when you read and hear, That god was born of this father and of that mother, do you not feel in your mind that something is said which belongs to man, and relates to the meanness of our earthly race? Or, while you think that it is so, do you conceive no anxiety lest you should in something offend the gods themselves, whoever they are, because you believe that it is owing to filthy intercourse ... that they have reached the light they knew not of, thanks to lewdness? For we, lest any one should chance to think that we are ignorant of, do not know, what befits the majesty of that name, assuredly think that the gods should not know birth; or if they are born at all, we hold and esteem that the Lord and Prince of the universe, by ways which He knew Himself, sent them forth spotless, most pure, undefiled, ignorant of sexual pollution, and brought to the full perfection of their natures as soon as they were begotten?
20. But you, on the contrary, forgetting how great their dignity and grandeur are, associate with them a birth, and impute to them a descent, which men of at all refined feelings regard as at once execrable and terrible. From Ops, you say, his mother, and from his father Saturn, Diespiter was born with his brothers. Do the gods, then, have wives; and, the matches having been previously planned, do they become subject to the bonds of marriage? Do they take upon themselves the engagements of the bridal couch by prescription, by the cake of spelt, and by a pretended sale? Have they their mistresses, their promised wives, their betrothed brides, on settled conditions? And what do we say about their marriages, too, when indeed you say that some celebrated their nuptials, and entertained joyous throngs, and that the goddesses sported at these; and that some threw all things into utter confusion with dissensions because they had no share in singing the Fescennine verses, and occasioned danger and destruction to the next generation of men?
21. But perhaps this foul pollution may be less apparent in the rest. Did, then, the ruler of the heavens, the father of gods and men, who, by the motion of his eyebrow, and by his nod, shakes the whole heavens and makes them tremble,-did he find his origin in man and woman? And unless both sexes abandoned themselves to degrading pleasures in sensual embraces, would there be no Jupiter, greatest of all; and even to this time would the divinities have no king, and heaven stand without its lord? And why do we marvel that you say Jove sprang from a woman's womb, seeing that your authors relate that he both had a nurse, and in the next place maintained the life given to him by nourishment drawn from a foreign breast? What say you, O men? Did, then, shall I repeat, the god who makes the thunder crash, lightens and hurls the thunderbolt, and draws together terrible clouds, drink in the streams of the breast, wail as an infant, creep about, and, that he might be persuaded to cease his crying most foolishly protracted, was he made silent by the noise of rattles, and put to sleep lying in a very soft cradle, and lulled with broken words? O devout assertion of the existence of gods, pointing out and declaring the venerable majesty of their awful grandeur! Is it thus in your opinion, ask, that the exalted powers of heaven are produced? do your gods come forth to the light by modes of birth such as these, by which asses, pigs. dogs, by which the whole of this unclean herd of earthly beasts is conceived and begotten?
22. And, not content to have ascribed these carnal unions to the venerable Saturn, you affirm that the king of the world himself begot children even more shamefully than he was himself born and begotten. Of Hyperiona, as his mother, you say, and Jupiter, who wields the thunderbolt, was born the golden and blazing Sun; of Latona and the same, the Delian archer, and Diana, who rouses the woods; of Leda and the same, those named in Greek Dioscori; of Aclmena and the same, the Theban Hercules, whom his club and hide defended; of him and Semele, Liber, who is named Bromius, and was born a second time from his father's thigh; of him, again, and Main, Mercury, eloquent in speech, and bearer of the harmless snakes. Can any greater insult be put upon your Jupiter, or is there anything else which will destroy and ruin the reputation of the chief of the gods, further than that you believe him to have been at times overcome by vicious pleasures, and to have glowed with the passion of a heart roused to lust after women? And what had the Saturnian king to do with strange nuptials? Did Juno not suffice him; and could he not stay the force of his desires on the queen of the deities, although so great excellence graced her, such beauty, majesty of countenance, and snowy and marble whiteness of arms? Or did he, not content with one wife, taking pleasure in concubines, mistresses, and courtezans, a lustful god, show his incontinence in all directions, as is the custom with dissolute youths; and in old age, after intercourse with numberless persons, did he renew his eagerness for pleasures now losing their zest? What say you, profane ones; or what vile thoughts do you fashion about your love? Do you not, then, observe do you not see with what disgrace you brand him? of what wrong-doing you make him the author? or what stains of vice, how great infamy you heap upon him?