Chap. IX.—Of hercules and his life and death.25    [Vol. ii. p. 179. It is interesting to observe the influence of Justin and Clement on the reasoning of the later fathers, not excepting St. Augustine.]  

Did not Hercules, who is most renowned for his valour, and who is regarded as an Africanus among the gods, by his debaucheries, lusts, and adulteries, pollute the world, which he is related to have traversed and purified? And no wonder, since he was born from an adulterous intercourse with Alcmena.  

What divinity could there have been in him, who, enslaved to his own vices, against all laws, treated with infamy, disgrace, and outrage, both males and females? Nor, indeed, are those great and wonderful actions which he performed to be judged such as to be thought worthy of being attributed to divine excellence. For what! is it so magnificent if he overcame a lion and a boar; if he shot down birds with arrows; if he cleansed a royal stable; if he conquered a virago, and deprived her of her belt; if he slew savage horses together with their master? These are the deeds of a brave and heroic man, but still a man; for those things which he overcame were frail and mortal. For there is no power so great, as the orator says, which cannot be weakened and broken by iron and strength. But to conquer the mind, and to restrain anger, is the part of the bravest man; and these things he never did or could do: for one who does these things I do not compare with excellent men, but I judge him to be most like to a god.  

I could wish that he had added something on the subject of lust, luxury, desire, and arrogance, so as to complete the excellence of him whom he judged to be like to a god. For he is not to be thought braver who overcomes a lion, than he who overcomes the violent wild beast shut up within himself, viz. anger; or he who has brought down most rapacious birds, than he who restrains most covetous desires; or he who subdues a warlike Amazon, than he who subdues lust, the vanquisher26    Debellatricem.   of modesty and fame; or he who cleanses a stable from dung, than he who cleanses his heart from vices, which are more destructive evils because they are peculiarly his own, than those which might have been avoided and guarded against. From this it comes to pass, that he alone ought to be judged a brave man who is temperate, moderate, and just. But if any one considers what the works of God are, he will at once judge all these things, which most trifling men admire, to be ridiculous. For they measure them not by the divine power of which they are ignorant, but by the weakness of their own strength. For no one will deny this, that Hercules was not only a servant to Eurystheus, a king, which to a certain extent may appear honourable, but also to an unchaste woman, Omphale, who used to order him to sit at her feet, clothed with her garments, and executing an appointed task. Detestable baseness! But such was the price at which pleasure was valued. What! some one will say, do you think that the poets are to be believed? Why should I not think so? For it is not Lucilius who relates these things, or Lucian, who spared not men nor gods, but these especially who sting the praises of the gods.  

Whom, then, shall we believe, if we do not credit those who praise them? Let him who thinks that these speak falsely produce other authors on whom we may rely, who may teach us who these gods are, in what manner and from what source they had their origin, what is their strength, what their number, what their power, what there is in them which is admirable and worthy of adoration—what mystery, in short, more to be relied on, and more true. He will produce no such authorities. Let us, then, give credence to those who did not speak for the purpose of censure, but to proclaim their praise. He sailed, then, with the Argonauts, and sacked Troy, being enraged with Laomedon on account of the reward refused to him, by Laomedon, for the preservation of his daughter, from which circumstance it is evident at what time he lived. He also, excited by rage and madness, slew his wife, together with his children. Is this he whom men consider a god? But his heir Philoctetes did not so regard him, who applied a torch to him when about to be burnt, who witnessed the burning and wasting of his limbs and sinews, who buried his bones and ashes on Mount Œta, in return for which office he received his arrows.  

CAPUT IX. De Hercule et ejus vita et morte.

Hercules, qui ob virtutem clarissimus, et quasi Africanus inter deos habetur, nonne orbem terrae, 0156B quem peragrasse ac expurgasse narratur, stupris, libidinibus, 0157A adulteriis inquinavit? nec mirum, cum esset adulterio genitus Alcmenae. 0157A Quid tandem potuit in eo esse divini, quis suis ipse vitiis mancipatus, et mares et foeminas contra omnes leges infamia, dedecore, flagitio affecit? Sed ne illa quidem, quae magna et mirabilia gessit, talia judicanda sunt; ut virtutibus divinis tribuenda videantur. Quid enim tam magnificum, si leonem aprumque superavit, si aves sagittis dejecit, si regium stabulum egessit, si viraginem vicit, cingulumque detraxit, si equos feroces cum domino interemit? Opera sunt ista fortis viri, hominis tamen. Illa enim, quae vicit, fragilia 0157B et mortalia fuerunt. Nulla enim est (quod ait 0158A Orator) tanta vis, quae non ferro ac viribus debilitari frangique possit. At animum vincere, iracundiam cohibere, fortissimi est: quae ille nec fecit unquam, nec potuit. Haec qui faciat, non ego eum cum summis viris comparo; sed simillimum Deo judico.

Vellem adjecisset de libidine, luxuria, cupiditate, insolentia; ut virtutem ejus impleret, quem similem Deo judicabat. Non enim fortior putandus est, qui leonem, quam qui violentam in seipso inclusam feram superat, iracundiam; aut qui rapacissimas volucres dejecit, quam qui cupiditates avidissimas coercet; aut qui Amazonem bellatricem, quam qui libidinem 0158B vincit, pudoris ac famae debellatricem; aut qui fimum 0159A de stabulo, quam qui vitia de corde suo egerit, quae magis sunt perniciosa, quia domestica et propria mala sunt, quam illa, quae et vitari poterant et caveri. Ex quo fit, ut ille solus vir fortis debeat judicari, qui temperans, moderatus 0159A et justus est. Quod si cogitet aliquis, quae sint Dei opera: jam haec omnia, quae mirantur homines ineptissimi, ridicula judicabit. Illa enim non divinis virtutibus, quas ignorant, sed infirmitate suarum virium metiuntur. Nam illud quidem nemo negabit, Herculem non Eurystheo tantum servisse regi, quod aliquatenus honestum videri potest; sed etiam impudicae mulieri Omphalae, quae illum vestibus suis indutum sedere ad pedes suos jubebat pensa facientem: detestabilis turpitudo! sed tanti erat voluptas. Quid tu, inquiet aliquis, poetisne 0159B credendum putas? Quidni putem? Non enim ista Lucilius narrat, aut Lucianus, qui diis et hominibus non pepercit; sed hi potissimum, qui deorum laudes canebant.

Quibus igitur credemus, si fidem laudantibus non habemus? Qui hos mentiri putat, proferat alios quibus credamus auctores, qui nos doceant, qui sint isti dii, quomodo, unde orti; quae sit vis eorum, qui numerus, quae potestas, quid in his admirabile, quid cultu dignum, quod denique certius veriusque mysterium: 0160A nullos dabit. Credamus igitur istis, qui non ut reprehenderent sunt locuti; sed ut praedicarent. Navigavit ergo cum Argonautis, expugnavitque Trojam, iratus Laomedonti ob negatam sibi pro filiae salute mercedem: unde, quo tempore fuerit, apparet. Idem furore atque insania percitus, uxorem suam cum liberis interemit. Hunc homines deum putant? sed Philocteta ejus haeres non putavit, qui facem supposuit arsuro, qui artus ejus et nervos cremari ac diffluere vidit, qui ossa ejus ac cineres in Oeteo monte sepelivit, pro quo munere sagittas ejus accepit.