21. But this, too, it is fitting that we should here learn from you: If a goat be slain to Jupiter, which is usually sacrificed to father Liber and Mercury, or if the barren heifer be sacrificed to Unxia, which you give to Proserpine, by what usage and rule is it determined what crime there is in this, what wickedness or guilt has been contracted, since it makes no difference to the worship offered to the deity what animal it is with whose head the honour is paid which you owe? It is not lawful, says my opponent , that these things should be confounded, and it is no small crime to throw the ceremonies of the rites and the mode of expiation into confusion. Explain the reason, I beg. Because it is right to consecrate victims of a certain kind to certain deities, and that certain forms of supplication should be also adopted. And what, again, is the reason that it is right to consecrate victims of a certain kind to certain deities, and that certain forms of supplication should he also adopted, for this very rightfulness should have its own cause, and spring, be derived from certain reasons? Are you going to speak about antiquity and custom? If so, you relate to me merely the opinions of men, and the inventions of a blind creature: but I, when I request a reason to be brought forward to me, wish to hear either that something has fallen from heaven, or, which the subject rather requires, what relation Jupiter has to a bull's blood that it should be offered in sacrifice to him, not to Mercury or Liber. Or what are the natural properties of a goat, that they again should be suited to these gods, should not be adapted to the sacrifices of Jupiter? Has a partition of the animals been made amongst the gods? Has some contract been made and agreed to, so that it is fitting that this one should hold himself back from the victim which belongs to that, that the other should cease to claim as his own the blood which belongs to another? Or, as envious boys, are they unwilling to allow others to have a share in enjoying the cattle presented to them? or, as is reported to be done by races which differ greatly in manners, are the same things which by one party are considered fit for eating, rejected as food by others?
22. If, then, these things are vain, and are not supported by any reason, the very offering of sacrifices also is idle. For how can that which follows have a suitable cause, when that very first statement from which the second flows is found to be utterly idle and vain, and established on no solid basis? To mother Earth, they say, is sacrificed a teeming and pregnant sow; but to the virgin Minerva is slain a virgin calf, never forced by the goad to attempt any labour. But yet we think that neither should a virgin have been sacrificed to a virgin, that the virginity might not be violated in the brute, for which the goddess is especially esteemed; nor should gravid and pregnant victims have been sacrificed to the Earth from respect for its fruitfulness, which we all desire and wish to go on always in irrepressible fertility. For if because the Tritonian goddess is a virgin it is therefore fitting that virgin victims be sacrificed to her, and if because the Earth is a mother she is in like manner to be entertained with gravid swine, then also Apollo should be honoured by the sacrifice of musicians because he is a musician; Aesculapius, because he is a physician, by the sacrifice of physicians; and because he is an artificer, Vulcan by the sacrifice of artificers; and because Mercury is eloquent, sacrifice should be made to him with the eloquent and most fluent. Bat if it is madness to say this, or, to speak with moderation, nonsense, that shows much greater madness to slaughter pregnant swine to the Earth because she is even more prolific; pure and virgin heifers to Minerva because she is pure, of unviolated virginity.
23. For as to that which we hear said by you, that some of the gods are good, that others, on the contrary, are bad, and rather inclined to indulge in wanton mischief, and that the usual rites are paid to the one party that they may show layout, but to the others that they may not do you harm,-with what reason this is said, we confess that we cannot understand. For to say that the gods are most benevolent, and have gentle dispositions, is not only pious and religious, but also true; but that they are evil and sinister, should by no means be listened to, inasmuch as that divine power has been far removed and separated from the disposition which does harm. But whatever can occasion calamity, it must first be seen what it is, and then it should be removed very far from the name of deity.
Then, supposing that we should agree with you that the gods promote good fortune and calamity, not even in this case is there any reason why you should allure some of them to grant you prosperity, and, on the other hand, coax others with sacrifices and rewards not to do you harm. First, because the good gods cannot act badly, even if they have been worshipped with no honour.-for whatever is mild and placid by nature, is separated widely from the practice and devising of mischief; while the bad knows not to restrain his ferocity, although he should be enticed to do so with a thousand flocks and a thousand altars. For neither can bitterness change itself into sweetness, dryness into moisture, the heat of fire into cold, or what is contrary to anything take and change into its own nature that which is its opposite. So that, if you should stroke a viper with your hand, or caress a poisonous scorpion, the former will attack you with its fangs, the latter, drawing itself together, will fix its sting in you; and your caressing will be of no avail, since both creatures are excited to do mischief, not by the stings of rage, but by a certain peculiarity of their nature. It is thus of no avail to wish to deserve well of the sinister deities by means of sacrifices, since, whether you do this, or on the contrary do not, they follow their own nature, and by inborn laws and a kind of necessity are led to those things, to do which they were made. Moreover, in this way both kinds of gods cease to possess their own powers, and to retain their own characters. For if the good are worshipped that they may be favourable, and supplication is made in the same way to the others, on the contrary, that they may not be injurious, it follows that it should be understood that the propitious deities will show no favour if they receive no gifts, and become bad instead of good; while, on the contrary, the bad, if they receive offerings, will lay aside their mischievous disposition, and become thereafter good: and thus it is brought to this issue, that neither are these propitious, nor are those sinister: or, which is impossible, both are propitious, and both again sinister.
24. Be it so; let it be conceded that these most unfortunate cattle are not sacrificed in the temples of the gods without some religious obligation, and that what has been dome in accordance with usage and custom possesses some rational ground: but if it seems a great and grand thing to slay bulls to the gods, and to burn in sacrifice the flesh of animals whole and entire, what is the meaning of these relics connected with the arts of the Magi which the pontifical mysteries have restored to a place among the secret laws of the sacred rites, and have mixed up with religious affairs? What, I say, is the meaning of these things, apexaones, hircioe, silicernia, longavi, which are names and kinds of sausages, some stuffed with goats' blood, others with minced liver? What is the meaning of toe-doe, uoenioe, offoe, not those used by the common people, but those named and called offoe penitoe?-of which the first is fat cut into very small pieces, as dainties are; that which has been placed second is the extension of the gut by which the excrements are given off after being drained of all their nourishing juices; while the offa penita is a beast's tail cut off with a morsel of flesh. What is the meaning of polimina, omenta, palasea, or, as some call it, plasea?-of which that named omentum is a certain part enclosed by the reservoirs of the belly are kept within bounds; the plasea is an ox's tail besmeared with flour and blood; the polimina, again, are those parts which we with more decency call proles,-by the vulgar, however, they are usually termed testes. What is the meaning of fitilla, frumen, africia, gratilla, catumeum, cumspolium, cubula?-of which the first two are names of species of pottage, but differing in kind and quality; while the series of names which follows denotes consecrated cakes, for they are not shaped in one and the same way. For we do not choose to mention the caro strebula which is taken from the haunches of bulls, the roasted pieces of meat which are spitted, the intestines first heated, and baked on glowing coals, nor, finally, the pickles which are made by mixing four kinds of fruit. In like manner, we do not choose to mention the fendicoe, which also are the hiroe, which the language of the mob, when it speaks, usually terms ilia; nor, in the same way, the oerumnaoe, which are the first part of the gullet, where ruminating animals are accustomed to send down their food and bring it back again; nor the magmenta, augmina, and thousand other kinds of sausages or pottages which you have given unintelligible names to, and have caused to be more revered by common people.
25. For if whatever is done by men, and especially in religion, should have its causes,-and nothing should be done without a reason in all that men do and perform,-tell us and say what is the cause. what the reason, that these things also are given to the gods and burned upon their sacred altars? For here we delay, constrained most urgently to wait for this cause, we pause, we stand fast, desiring to learn what a god has to do with pottage, with cakes, with different kinds of stuffing prepared in manifold ways, and with different ingredients? Are the deities affected by splendid dinners or luncheons, so that it is fitting to devise for them feasts without number? Are they troubled by the loathings of their stomachs, and is variety of flavours sought for to get rid of their aversion, so that there is set before them meat at one thee roasted, at another raw, and at another half cooked and half raw? But if the gods like to receive all these parts which you term proesicioe, and if these gratify them with any sense of pleasure or delight, what prevents, what hinders you from laying all these upon their altars at once with the whole animals? What cause, what reason is there that the haunch-piece by itself, the gullet, the tail, and the tail-piece separately, the entrails only, and the membrane alone, should be brought to do them honour? Are the gods of heaven moved by various condiments? After stuffing themselves with sumptuous and ample dinners, do they, as is usually done, take these little bits as sweet dainties, not to appease their hunger, but to rouse their wearied palates, and excite in themselves a perfectly voracious appetite? O wonderful greatness of the gods, comprehended by no men, understood by no creatures! if indeed their favours are bought with the testicles and gullets of beasts, and if they do not lay aside their auger and resentment, unless they see the entrails prepared and offoe bought and burned upon their altars.
26. We have now to say a few words about incense and wine, for these, too, are connected and mixed up with your ceremonies, and are used largely in your religious acts. And, first, with respect to that very incense which you use, we ask this of you particularly, whence or at what thee you have been able to become acquainted with it, and to know it, so that you have just reason to think that it is either worthy to be given to the gods, or most agreeable to their desires. For it is almost a novelty; and there is no endless succession of years since it began to be known in these parts, and won its way into the shrines of the gods. For neither in the heroic ages, as it is believed and declared, was it known what incense was, as is proved by the ancient writers, in whose books is found no mention of it; nor was Etruria, the parent and mother of superstition, acquainted with its fame and renown, as the rites of the chapels prove; nor was it used by any one in offering sacrifice during the four hundred years in which Alba flourished; nor did even Romulus or Numa, who was skilful in devising new ceremonies, know either of its existence or growth, as the sacred grits show with which it was customary that the usual sacrifices should be performed. Whence, therefore, did its use begin to be adopted? or what desire of novelty assailed the old and ancient custom, so that that which was not needed for so many ages took the first place in the ceremonies? For if without incense the performance of a religious service is imperfect, and if a quantity of it is necessary to make the celestials gentle and propitious to men, the ancients fell into sin, nay rather, their whole life was full of guilt, for they carelessly neglected to offer that which was most fitted to give pleasure to the gods. But if in ancient times neither men nor gods sought for this incense, it is proved that to-day also that is offered uselessly and in vain which antiquity did not believe necessary, but modern times desired without any reason.
27. Finally, that we may always abide by the rule and definition by which it has been shown and determined that whatever is done by man must have its causes, we will hold it fast here also, so as to demand of you what is the cause, what the reason, that incense is put on the altars before the very images of the deities, and that, from its being burned, they are supposed to become friendly and gentle. What do they acquire from this being done, or what reaches their minds, so that we should be fight in judging that these things are well expended, and are not consumed uselessly and in vain? For as you should show why you give incense to the gods, so, too, it follows that you should manifest that the gods have some reason for not rejecting it with disdain, nay more, for desiring it so fondly. We honour the gods with this, some one will perhaps say. But we are not inquiring what your feeling is, but the gods'; nor do we ask what is done by you, but how much they value what is done to purchase their favour. But yet, O piety, what or how great is this honour which is caused by the odour of a fire, and produced from the gum of a tree? For, lest you should happen not to know what this incense is, or what is its origin, it is a gum flowing from the bark of trees, just as from the almond-tree, the cherry-tree, solidifying as it exudes in drops. Does this, then, honour and magnify the celestial dignities? or, if their displeasure has been at any thee excited, is it melted away before the smoke of incense, and lulled to sleep, their anger being moderated? Why, then, do you not burn indiscriminately the juice of any tree whatever, without making any distinction? For if the deities are honoured by this, and are not displeased that Panchaean gums are burned to them, what does it matter from what the smoke proceeds on your sacred altars, or from what kind of gum the clouds of fumigation arise?
28. Will any one say that incense is given to the celestials, for this reason, that it has a sweet smell, and imparts a pleasant sensation to the nose, while the rest are disagreeable, and have been set aside because of their offensiveness? Do the gods, then, have nostrils with which to breathe? do they inhale and respire currents of air so that the qualities of different smells can penetrate them? But if we allow that this is the case, we make them subject to the conditions of humanity, and shut them out from the limits of deity; for whatever breathes and draws in draughts of air, to be sent back in the same way, must be mortal, because it is sustained by feeding on the atmosphere. But whatever is sustained by feeding on the atmosphere, if you take away the means by which communication is kept up, its life must be crushed out, and its vital principle must be destroyed and lost. So then, if the gods also breathe and inhale odours enwrapt in the air that accompanies them, it is not untrue to say that they live upon what is received from others, and that they might perish if their air-holes were blocked up. And whence, lastly, do you know whether, if they are charmed by the sweetness of smells, the same things are pleasant to them which are pleasant to you, and charm and affect your different natures with a similar feeling? May it not be possible that the things which give pleasure to you, seem, on the contrary, harsh and disagreeable to them? For since the opinions of the gods are not the same, and their substance not one, by what methods can it be brought about that that which is unlike in quality should have the same feeling and perception as to that which touches it. Do we not every day see that, even among the creatures sprung from the earth, the same things are either bitter or sweet to different species, that to some things are fatal which are not pernicious to others, so that the same things which charm some with their delightful odours, give forth exhalations deadly to the bodies of others? But the cause of this is not in the things which cannot be at one and the same thee deadly and wholesome, sweet and bitter; but just as each one has been formed to receive impressions from what is external, so he is affected: his condition is not caused by the influences of the things, but springs from the nature of his own senses, and connection with the external. But all this is set far from the gods, and is separated from them by no small interval. For if it is true, as is believed by the wise, that they are incorporeal, and not supported by any excellence of bodily strength, an odour is of no effect upon them, nor can reeking fumes move them by their senses, not even if you were to set on fire a thousand pounds of the finest incense, and the whole sky were clouded with the darkness of the abundant vapours. For that which does not have bodily strength and corporeal substance, cannot be touched by corporeal substance; but an odour is corporeal, as is shown by the nose when touched by one: therefore it cannot, according to reason, be felt by a deity, who has no body, and is without any feeling and thought.
29. Wine is used along with incense; and of this, in like manner, we ask an explanation why it is poured upon it when burning. For if a reason is not shown for doing this, and its cause is not set forth, this action of yours must not now be attributed to a ridiculous error, but, to speak more plainly, to madness, foolishness, blindness. For, as has been already said pretty frequently, everything which is done should have its cause manifest, and not involved in any dark obscurity. If, therefore, you have confidence in what is done, disclose, point out why that liquor is offered; that is, why wine is poured on the altars. For do the bodies of the deities feel parching thirst, and is it necessary that their dryness be tempered by some moisture? Are they accustomed, as men are, to combine eating and drinking? In like manner, also, after the solid food of cakes and pottages, and victims slain in honour of them, do they drench themselves, and make themselves merry with very frequent cups of wine, that their food may be more easily softened, and thoroughly digested? Give, I beg, to the immortal gods to drink; bring forth goblets, bowls, ladles, and cups; and as they stuff themselves with bulls, and luxurious feasts, and rich food,-lest some piece of flesh hastily gulped down should stick in passing through the stomach, run up, hasten, give pure wine to Jupiter, the most excellent, the supreme, lest he be choked. He desires to break wind, and is unable; and unless that hindrance passes away and is dissolved, there is very great danger that his breathing will be stopped and interrupted, and heaven be left desolate without its rulers.
30. But, says my opponent , you are insulting us without reason, for we do not pour forth wine to the gods of heaven for these reasons, as if we supposed that they either thirsted, or drank, or were made glad by tasting its sweetness. It is given to them to do them honour; that their eminence may become more exalted, more illustrious, we pour libations on their altars, and with the half-extinguished embers we raise sweet smells, which show our reverence. And what greater insult can be inflicted upon the gods than if you believe that they become propitious on receiving wine, or, if you suppose that great honour is done to them, if you only throw and drop on the live coals a few drops of wine? We are not speaking to men void of reason, or not possessed of common understanding: in you, too, there is wisdom, there is perception, and in your hearts you know, by your own judgment, that we are speaking truly. But what can we do with those who are utterly unwilling to consider things as they are, to converse themselves with themselves? For you do what you see to be done, not that which you are assured should be done, inasmuch as with you a custom without reason prevails, more than a perception of the nature of circumstances based on a careful examination of the truth. For what has a god to do with wine? or what or how great is the power in it, that, on its being poured out, his eminence becomes greater, and his dignity is supposed to be honoured? What, I say, has a god to do with wine, which is most closely connected with the pursuits of Venus, which weakens the strength of all virtues, and is hostile to the decency of modesty and chastity,-which has often excited men's minds, and urged them to madness and frenzy, and compelled the gods to destroy their own authority by raving and foul language? Is not this, then, impious, and perfectly sacrilegious, to give that as an honour which, if you take too eagerly, you know not what you are doing, you are ignorant of what you are saying, and at last are reviled, and become infamous as a drunkard, a luxurious and abandoned fellow?
31. It is worth while to bring forward the words themselves also, which, when wine is offered, it is customary to use and make supplication with: "Let the deity be worshipped with this wine which we bring." The words "which we bring," says Trebatius, are added for this purpose, and put forth for this reason, that all the wine whatever which has been laid up in closets and storerooms, from which was taken that which is poured out, may not begin to be sacred, and be reft from the use of men. This word, then, being added, that alone will be sacred which is brought to the place, and the rest will not be consecrated. What kind of honour, then, is this, in which there is imposed on the deity a condition, as it were, not to ask more than has been given? or what is the greed of the god, who, if he were not verbally interdicted, would extend his desires too far, and rob his suppliant of his stores? "Let the deity be worshipped with this wine which we bring: "this is a wrong, not an honour. For what if the deity shall wish for more, and shall not be content with what is brought! Must he not be said to be signally wronged who is compelled to receive honour conditionally? For if all wine in cellars whatever must become consecrated were a limitation not added, it is manifest both that the god is insulted to whom a limit is prescribed against his wishes, and that in sacrificing you yourselves violate the obligations of the sacred rites, who do not give as much wine as you see the god wishes to be given to himself. "Let the deity be worshipped with this wine which we bring: "what is this but saying, "Be worshipped as much as I choose; receive as much dignity as I prescribe, as much honour as I decide and determine by a strict engagement that you should bare? "O sublimity of the gods, excelling in power, which thou shouldst venerate and worship with all ceremonial observances, but on which the worshipper imposes conditions, which he adores with stipulations and contracts, which, through fear of one word, is kept from excessive desire of wine!
32. But let there be, as you wish, honour in wine and in incense, let the auger and displeasure of the deities be appeased by the immolation and slaughter of victims: are the gods moved by garlands also, wreaths and flowers, by the jingling of brass also, and the shaking of cymbals, by timbrels also, and also by symphonious pipes? What effect has the clattering of castanets, that when the deities have heard them, they think that honour has been shown to them, and lay aside their fiery spirit of resentment in forgetfulness? Or, as little boys are frightened into giving over their silly wailings by hearing the sound of rattles, are the almighty deities also soothed in the same way by the whistling of pipes? and do they become mild, is their indignation softened, at the musical sound of cymbals? What is the meaning of those calls which you sing in the morning, joining your voices to the music of the pipe? Do the gods of heaven fall asleep, so that they should return to their posts? What is the meaning of those slumbers to which you commend them with auspicious salutations that they may be in good health? Are they awakened from sleep; and that they may be able to be overcome by it, must soothing lullabies be heard? The purification, says my opponent , of the mother of the gods is to-day. Do the gods, then, become dirty; and to get rid of the filth, do those who wash them need water, and even some cinders to rub them with? The feast of Jupiter is to-morrow. Jupiter, I suppose, dines, and must be satiated with great banquets, and long filled with eager cravings for food by fasting, and hungry after the usual interval. The vintage festival of Aesculapius is being celebrated. The gods, then, cultivate vineyards, and, having collected gatherers, press the wine for their own uses. The lectisternium of Ceres will be on the next Ides, for the gods have couches; and that they may be able to lie on softer cushions, the pillows are shaken up when they have been pressed down. It is the birthday of Tellus; for the gods are born, and have festal days on which it has been settled that they began to breathe.
33. But the games which you celebrate, called Floralia and Megalensia, and all the rest which you wish to be sacred, and to be considered religious duties, what reason have they, what cause, that it was necessary that they should be instituted and founded and designated by the names of deities? The gods are honoured by these, says thy opponent; and if they have any recollection of offences committed by men, they lay it aside, get rid of it, and show themselves gracious to us again, their friendship being renewed. And what is the cause, again, that they are made quite calm and gentle, if absurd things are done, and idle fellows sport before the eyes of the multitude? Does Jupiter lay aside his resentment if the Amphitryon of Plautus is acted and declaimed? or if Europa, Leda, Ganymede, or Danae is represented by dancing does he restrain his passionate impulses? Is the Great Mother rendered more calm, more gentle, if she beholds the old story of Attis furbished up by the players? Will Venus forget her displeasure if she sees mimics act the part of Adonis also in a ballet? Does the anger of Aleides die away if the tragedy of Sophocles named Trachinioe, or the Hercules of Euripides, is acted? or does Flora think that honour is shown to her if at her games she sees that shameful actions are done, and the stews abandoned for the theatres? Is not this, then, to lessen the dignity of the gods, to dedicate and consecrate to them the basest things which a rigidly virtuous mind will turn from with disgust, the performers of which your law has decided to be dishonoured and to be considered infamous? The gods, forsooth, delight in mimics; and that surpassing excellence which has not been comprehended by any bureau faculty, opens its ears most willingly to hear these plays, with most of which they know they are mixed up to be turned to derision; they are delighted, as it is, with the shaved heads of the fools, by the sound of flaps, and by the noise of applause, by shameful actions and words, by huge red fascina. But further, if they see men weakening themselves to the effeminacy of women, some vociferating uselessly, others running about without cause, others, while their friendship is unbroken, bruising and maiming each with the bloody cestus, these contending in speaking without drawing breath, swelling out their cheeks with wind, and shouting out noisily empty vows, do they lift up their hands to heaven in their admiration, start up moved by such wonders, burst into exclamations, again become gracious to men? If these things cause the gods to forget their resentment, if they derive the highest pleasure from comedies, Atellane farces, and pantomimes, why do you delay, why do you hesitate, to say that the gods themselves also play, act lasciviously, dance, compose obscene songs, and undulate with trembling haunches? For what difference is there, or what does it matter, whether they do these things themselves, or are pleased and delighted to see them done by others?
34. Whence, therefore, have these vicious opinions flowed, or from what causes have they sprung? From this it is clear, in great measure, that men are unable to know what God is, what is His essence, nature, substance, quality; whether He has a form, or is limited by no bodily outline, does anything or not, is ever watchful, or is at times sunk in slumbers, runs, sits, walks, or is free from such motions and inactivity. Being, as I have said, unable to know all these things, or to discern them by any power of reason, they fell into these fanciful beliefs, so that they fashioned gods after themselves, and gave to these such a nature as they have themselves, in actions, circumstances, and desires. But if they were to perceive that they are worthless creatures, and that there is no great difference between themselves and a little ant, they would cease, indeed, to think that they have anything in common with the gods of heaven, and would confine their unassuming insignificance within its proper limits. But now, because they see that they themselves have faces, eyes, heads, cheeks, ears, noses, and all the other parts of our limbs and muscles, they think that the gods also have been formed in the same way, that the divine nature is embodied in a human frame; and because they perceive that they themselves rejoice and are glad, and again are made sad by what is too disagreeable, they think that the deities also on joyous occasions are glad, and on less pleasant ones become dejected. They see that they are affected by the games, and think that the minds of the celestials are soothed by enjoying games; and because they have pleasure in refreshing themselves with warm baths, they think that the cleanness produced by bathing is pleasing to the gods above. We men gather our vintages, and they think and believe that the gods gather and bring in their grapes; we have birthdays, and they affirm that the powers of heaven have birthdays. But if they could ascribe to the gods ill-health, sickness, and bodily disease, they would not hesitate to say that they were splenetic, blear-eyed, and ruptured, because they are themselves both splenetic, and often blear-eyed, and weighed down by huge hernice.
35. Come now: as the discussion has been prolonged and led to these points, let us, bringing forward what each has to say, decide by a brief comparison whether your ideas of the gods above are the better, or our thoughts preferable, and much more honourable and just, and such as to give and assign its own dignity to the divine nature. And, first, you declare that the gods, whom you either think or believe to exist, of whom you have set up images and statues in all the temples, were born and produced from the germs of males and females, under the necessary condition of sexual embraces. But we, on the contrary, if they are indeed true gods, and have the authority, power, dignity of this name, consider that they must either be unbegotten, for it is pious to believe this, or, if they have a beginning in birth, it belongs to the supreme God to know by what methods He made them, or how many ages there are since He granted to them to enter upon the eternal being of His own divine nature. You consider that the deities have sexes, and that some of them are male, others female; we utterly deny that the powers of heaven have been distinguished by sexes, since this distinction has been given to the creatures of earth which the Author of the universe willed should embrace and generate, to provide, by their carnal desires, one generation of offspring after another. You think that they are like men, and have been fashioned with the countenances of mortals; we think that the images of them are wide of the mark, as form belongs to a mortal body; and if they have any, we swear with the utmost earnestness and confidence that no man can comprehend it. By you they are said to have each his trade, like artisans; we laugh when we hear you say such things, as we hold and think that professions are not necessary to gods, and it is certain and evident that these have been provided to assist poverty.
36. You say that some of them cause dissensions, that there are others who inflict pestilences, others who excite love and madness, others, even, who preside over wars, and are delighted by the shedding of blood; but we, indeed, on the contrary, judge that these things are remote from the dispositions of the deities; or if there are any who inflict and bring these ills on miserable mortals, we maintain that they are far from the nature of the gods, and should not be spoken of under this name. You judge that the deities are angry and perturbed, and given over and subject to the other mental affections; we think that such emotions are alien from them, for these suit savage beings, and those who die as mortals. You think that they rejoice, are made glad, and are reconciled to men, their offended feelings being soothed by the blood of beasts and the slaughter of victims; we hold that there is in the celestials no love of blood, and that they are not so stern as to lay aside their resentment only when glutted with the slaughter of animals. You think that, by wine and incense, honour is given to the gods, and their dignity increased; we judge it marvellous and monstrous that any man thinks that the deity either becomes more venerable by reason of smoke, or thinks himself supplicated by men with sufficient awe and respect when they offer a few drops of wine. You are persuaded that, by the crash of cymbals and the sound of pipes, by horse-races and theatrical plays, the gods are both delighted and affected, and that their resentful feelings conceived before are mollified by the satisfaction which these things give; we hold it to be out of place, nay more, we judge it incredible, that those who have surpassed by a thousand degrees every kind of excellence in the height of their perfection, should be pleased and delighted with those things which a wise man laughs at, and which do not seem to have any charm except to little children, coarsely and vulgarly educated.
37. Since these things are so, and since there is so great difference between our opinions and yours, where are we, on the one hand, impious, or you pious, since the decision as to piety and impiety must be founded on the opinions of the two parties? For he who makes himself an image which he may worship for a god, or slaughters an innocent beast, and burns it on consecrated altars, must not be held to be devoted to religion. Opinion constitutes religion, and a right way of thinking about the gods, so that you do not think that they desire anything contrary to what becomes their exalted position, which is manifest. For since we see all the things which are offered to them consumed here under our eyes, what else can be said to reach them from us than opinions worthy of the gods, and most appropriate to their name? These are the surest gifts, these true sacrifices; for gruel, incense, and flesh feed the devouring flames, and agree very well with the parentalia of the dead.
38. If the immortal gods cannot be angry, says my opponent , and their nature is not agitated or troubled by any passions, what do the histories, the annals mean, in which we find it written that the gods, moved by some annoyances, occasioned pestilences, sterility, failure of crops, and other dangers, to states and nations; and that they again, being appeased and satisfied by means of sacrifices, laid aside their burning anger, and changed the state of the atmosphere and times into a happier one? What is the meaning of the earth's roarings, the earthquakes, which we have been told occurred because the games had been celebrated carelessly, and their nature and circumstances had not been attended to, and yet, on their being celebrated afresh, and repeated with assiduous care, the terrors of the gods were stilled, and they were recalled to care and friendship for men? How often, after that-in obedience to the commands of the seers and the responses of the diviners-sacrifice has been offered, and certain gods have been summoned from nations dwelling beyond the sea, and shrines erected to them, and certain images and statues set on loftier pillars, have fears of impending dangers been diverted, and the most troublesome enemies beaten, and the republic extended both by repeated joyous victories. and by gaining possession of several provinces! Now, certainly this would not happen if the gods despised sacrifices, games, and other acts of worship, and did not consider themselves honoured by expiratory offerings. If, then, all the rage and indignation of the deities are cooled when these things are offered, and those things become favourable which seemed fraught with terrors, it is dear that all these things are not done without the gods wishing them, and that it is vain, and shows utter ignorance, to blame us for giving them.
39. We have come, then, in speaking, to the very point of the case, to that on which the question hinges, to the real and most intimate part of the discussion. which it is fitting that, laying aside superstitious dread, and putting away partiality, we should examine whether these are or whether they are something far different, and should be separated from the notion of this name and power. For we do not deny that all these things are to be found in the writings of the annalists which have been brought forward by you in opposition; for we ourselves also, according to the measure and capacity of our abilities, have read, and know, that it has been recorded that once at the ludi circenses, celebrated in honour of Jupiter the supreme, a master dragged across the middle of the arena, and afterwards, according to custom, punished with the cross, a very worthless slave whom he had beaten with rods. Then, when the games were ended, and the races not long finished, a pestilence began to distress the state; and when each day brought fresh ill worse than what was before, and the people were perishing in crowds, in a dream Jupiter said to a certain rustic, obscure from the lowliness of his lot, that he should go to the consuls, point out that the dancer had displeased him, that it might be better for the state if the respect due to the games were paid to them, and they were again celebrated afresh with assiduous care. And when he had utterly neglected to do this, either because he supposed it was an empty dream, and would find no credence with those to whom he should tell it, or because, remembering his natural insignificance, he avoided and dreaded approaching those who were so powerful, Jupiter was rendered hostile to the lingerer, and imposed as punishment an him the death of his sons. Afterwards, when he threatened the man himself with death unless he went to announce his disapproval of the dancer,-overcome by fear of dying, since he was already himself also burning with the fever of the plague, having been infected, he was carried to the senate-house, as his neighbours wished, and, when his vision had been declared, the contagious fever passed away. The repetition of the games being then decreed, great care was, on the one hand, given to the shows, and its former good health was restored to the people.
40. But neither shall we deny that we know this as well, that once on a time, when the state and republic were in difficulties, caused either by a terrible plague continually infecting the people and carrying them off, or by enemies powerful, and at that time almost threatening to rob it of its liberty because of their success in: battle,-by order and advice of the seers, certain gods were summoned from among nations dwelling beyond the sea, and honoured with magnificent temples; and that the violence of the plague abated, and very frequent triumphs were gained, the power of the enemy being broken, and the territory of the empire was increased, and provinces without number fell under your sway. But neither does this escape our knowledge, that we have seen it asserted that, when the Capitol was struck by a thunderbolt, and many other things in it, the image of Jupiter also, which stood on a lofty pillar, was hurled from its place. Thereafter a response was given by the soothsayers, that cruel and very sad mischances were portended from fire and slaughter, from the destruction of the laws, and the overthrow of justice, especially, however, from enemies themselves belonging to the nation, and from an impious band of conspirators; but that these things could not be averted, nay, that the accursed designs could not be revealed, unless Jupiter were again set up firmly on a higher pillar, turned towards the east, and facing the rays of the rising sun. Their words were trustworthy, for, when the pillar was raised, and the statue turned towards the sun, the secrets were revealed, and the offences made known were punished.
41. All these things which have been mentioned, have indeed a miraculous appearance,-rather, they are believed to have it,-if they come to men's ears just as they have been brought forward; and we do not deny that there is in them something which, being placed in the fore front, as the saying is, may stun the ears, and deceive by its resemblance to truth. But if you will look closely at what was done, the personages and their pleasures, you will find that there is nothing worthy of the gods, and, as has already been said often, nothing worthy to be referred to the splendour and majesty of this race. For, first, who is there who will believe that he was a god who was pleased with horses running to no purpose, and considered it most delightful that he should be summoned by such sports? Rather, who is there who will agree that that was Jupiter-whom you call the supreme god, and the creator of all things which are-who set out from heaven to behold geldings vieing with each other in speed, and running the seven rounds of the course; and that, although he had himself determined that they should not be equally nimble, he nevertheless rejoiced to see them pass each other, and be passed, some in their haste falling forward upon their heads, and overturned upon their backs along with their chariots, others dragged along and lamed, their legs being broken; and that he considered as the highest pleasures fooleries mixed with trifles and cruelties, which any man, even thought fond of pleasure, and not trained to strive after seriousness and dignity, would consider childish, and spurn as ridiculous? Who is there, I say, who will believe-to repeat this word assiduously-that he was divine who, being irritated because a slave was led across the circus, about to suffer and be punished as he deserved, was inflamed with anger, anal prepared himself to take vengeance? For if the slave was guilty, and deserved to be punished with that chastisement, why should Jupiter have been moved with any indignation when nothing was being done unjustly, nay, when a guilty fellow was being punished, as was right? But if he was free from guilt, and not worthy of punishment at all, Jupiter himself was the cause of the dancer's vitiating the games, for when he might have helped him, he did him no service-nay, sought both to allow what he disapproved, and to exact from others the penalty for what he had permitted. And why, then, did he complain and declare that he was wronged in the case of that dancer because he was led through the midst of the circus to suffer the cross, with his back torn by rods and scourges?
42. And what pollution or abomination could have flowed from this, either to make the circus less pure, or to defile Jupiter, seeing that in a few moments, in a few seconds, he beheld so many thousands throughout the world perish by different kinds of death, and with various forms of torture? He was led across, says my opponent , before the games began to be celebrated. If from a sacrilegious spirit and contempt for religion, we have reason to excuse Jupiter for being indignant that he was contemned, and that more anxious care was not given to his games. But if from mistake or accident that secret fault was not observed and known, would it not have beer right and befitting Jupiter to pardon human failings, and grant forgiveness to the blindness of ignorance? But it was necessary that it should be punished. And after this, will any one believe that he was a god who avenged and punished neglect of a childish show by the destruction of a state? that he had any seriousness and dignity, or any steady constancy, who, that he might speedily enjoy pleasure afresh, turned the air men breathed into a baneful poison, and ordered the destruction of mortals by plague and pestilence? If the magistrate who presided over the ganges was too careless in learning who on that day had been led across the circus, and blame was therefore contracted, what had the unhappy people done that they should in their own persons suffer the penalty of another's offences, and should be forced to hurry out of life by contagious pestilences? Nay, what had the women, whose weakness did not allow them to take part in public business, the grown-up maidens, the little boys, finally the young children, yet dependent for food on their nurses,-what had these done that they should be assailed with equal, with the same severity, and that before they tasted the joy of life they should feel the bitterness of death?
43. If Jupiter sought to have his games celebrated, and that afresh, with greater care; if he honestly sought to restore the people to health, and that the evil which he had caused should go no further and not be increased, would it not have been better that he should come to the consul himself, to some one of the public priests, the pontifex maximus, or to his own flamen Dialis, and in a vision reveal to him the defect in the games occasioned by the dancer, and the cause of the sadness of the times? What reason had there been that he should choose, to announce his wishes and procure the satisfaction desired, a man accustomed to live in the country, unknown from the obscurity of his name, not acquainted with city matters, and perhaps not knowing what a dancer is? And if he indeed knew, as he must have known if he was a diviner, that this fellow would refuse to obey, would it not have been more natural and befitting a god, to change the man's mind, and constrain him to be willing to obey, than to try more cruel methods, and vent his rage indiscriminately, without any reason, as robbers do? For if the old rustic, not being quick in l entering upon anything, delayed in doing what was commanded, being kept back by stronger motives, of what had his unhappy children been guilty, that Jupiter's anger and indignation should he turned upon them, and that they should pay for another's offences by being robbed of their lives? And can any man believe that he is a god who is so unjust, so impious, and who does not observe even the laws of men, among whom it would be held a great crime to punish one for another, and to avenge one man's offences upon others? But, I am told, he caused the man himself to be seized by the cruel pestilence. Would it not then have been better, nay rather, juster, if it seemed that this should be done, that dread of punishment should be first excited by the father, who had been the cause of such passion by his disobedient delay, than to do violence to the children, and to consume and destroy innocent persons to make him sorrowful? What, pray, was the meaning of this fierceness, this cruelty, which was so great that, his offspring being dead, it afterwards terrified the father by his own danger! But if he had chosen to do this long before, that is, in the first place, not only would not the innocent brothers have been cut off, but the indignant purpose of the deity also would have been known. But certainly, it will be said, when he had done his duty by announcing the vision, the disease immediately left him, and the man was forthwith restored to health. And what is there to admire in this if he removed the evil which he had himself breathed into the man, and vaunted himself with false pretence? But if you weigh the circumstances thoroughly, there was greater cruelty than kindness in his deliverance, for Jupiter did not preserve him to the joys of life who was miserable and wishing to perish after his children, but to learn his solitariness and the agonies of bereavement.
44. In like manner we might go through the other narratives, and show that in these also, and in expositions of these, something far different from what the gods should be is said and declared about them, as in this very story which I shall next relate, one or two only being added to it, that disgust may not be produced by excess. After certain gods were brought from among nations dwelling beyond the sea, you say, and after temples were built to them, after their altars were heaped with sacrifices, the plague-stricken people grew strong and recovered, and the pestilence fled before the soundness of health which arose. What gods, say, I beseech? Aesculapius, you say, the god of health, from Epidaurus, and now settled in the island in the middle of the Tiber. If we were disposed to be very scrupulous in dealing with your assertions, we might prove by your own authority that he was by no means divine who had been conceived and born from a woman's womb, who bad by yearly stages reached that term of life at which, as is related in your books, a thunderbolt drove him at once from life and light. But we leave this question: let the son of Coronis be, as you wish, one of the immortals, and possessed of the everlasting blessedness of heaven. From Epidaurus, however, what was brought except an enormous serpent? If we trust the annals, and ascribe to them well-ascertained truth, nothing else, as it has been recorded. What shall we say then? That Aesculapius, whom you extol, an excellent, a venerable god, the giver of health, the averter, preventer, destroyer of sickness, is contained within the form and outline of a serpent, crawling along the earth as worms are wont to do, which spring from mud; he rubs the ground with his chin and breast, dragging himself in sinuous coils; and that he may be able to go forward, he draws on the last part of his body by the efforts of the first.