Chapter XIII.553    Comp. The Apology, c. xi. [p. 27. Supra.]—The Gods Human at First. Who Had the Authority to Make Them Divine? Jupiter Not Only Human, But Immoral.

Manifest cases, indeed, like these have a force peculiarly their own.  Men like Varro and his fellow-dreamers admit into the ranks of the divinity those whom they cannot assert to have been in their primitive condition anything but men; (and this they do) by affirming that they became gods after their death. Here, then, I take my stand. If your gods were elected554    Allecti. to this dignity and deity,555    This is not so terse as Tertullian’s “nomen et numen.” just as you recruit the ranks of your senate, you cannot help conceding, in your wisdom, that there must be some one supreme sovereign who has the power of selecting, and is a kind of Cæsar; and nobody is able to confer556    Præstare. on others a thing over which he has not absolute control. Besides, if they were able to make gods of themselves after their death, pray tell me why they chose to be in an inferior condition at first? Or, again, if there is no one who made them gods, how can they be said to have been made such, if they could only have been made by some one else? There is therefore no ground afforded you for denying that there is a certain wholesale distributor557    Mancipem. of divinity. Let us accordingly examine the reasons for despatching mortal beings to heaven. I suppose you will produce a pair of them. Whoever, then, is the awarder (of the divine honours), exercises his function, either that he may have some supports, or defences, or it may be even ornaments to his own dignity; or from the pressing claims of the meritorious, that he may reward all the deserving. No other cause is it permitted us to conjecture. Now there is no one who, when bestowing a gift on another, does not act with a view to his own interest or the other’s. This conduct, however, cannot be worthy of the Divine Being, inasmuch as His power is so great that He can make gods outright; whilst His bringing man into such request, on the pretence that he requires the aid and support of certain, even dead persons, is a strange conceit, since He was able from the very first to create for Himself immortal beings. He who has compared human things with divine will require no further arguments on these points. And yet the latter opinion ought to be discussed, that God conferred divine honours in consideration of meritorious claims. Well, then, if the award was made on such grounds, if heaven was opened to men of the primitive age because of their deserts, we must reflect that after that time no one was worthy of such honour; except it be, that there is now no longer such a place for any one to attain to. Let us grant that anciently men may have deserved heaven by reason of their great merits. Then let us consider whether there really was such merit. Let the man who alleges that it did exist declare his own view of merit.  Since the actions of men done in the very infancy of time558    In cunabulis temporalitatis. are a valid claim for their deification, you consistently admitted to the honour the brother and sister who were stained with the sin of incest—Ops and Saturn. Your Jupiter too, stolen in his infancy, was unworthy of both the home and the nutriment accorded to human beings; and, as he deserved for so bad a child, he had to live in Crete.559    The ill-fame of the Cretans is noted by St. Paul, Tit. i. 12. Afterwards, when full-grown, he dethrones his own father, who, whatever his parental character may have been, was most prosperous in his reign, king as he was of the golden age. Under him, a stranger to toil and want, peace maintained its joyous and gentle sway; under him—

“Nulli subigebant arva coloni;”560    Virgil, Georg. i. 125.

“No swains would bring the fields beneath their sway;”561    Sewell.

and without the importunity of any one the earth would bear all crops spontaneously.562    Ipsa. But he hated a father who had been guilty of incest, and had once mutilated his563    Jupiter’s, of course. grandfather. And yet, behold, he himself marries his own sister; so that I should suppose the old adage was made for him: Τοῦ πατρὸς τὸ παιδίον—“Father’s own child.” There was “not a pin to choose” between the father’s piety and the son’s. If the laws had been just even at that early time,564    The law which prescribed the penalty of the paracide, that he be sewed up in a sack with an ape, a serpent, and a cock, and be thrown into the sea. Jupiter ought to have been “sewed up in both sacks.”565    In duos culleos dividi. After this corroboration of his lust with incestuous gratification, why should he hesitate to indulge himself lavishly in the lighter excesses of adultery and debauchery? Ever since566    De quo. poetry sported thus with his character, in some such way as is usual when a runaway slave567    De fugitivo. is posted up in public, we have been in the habit of gossiping without restraint568    Abusui nundinare. of his tricks569    The “operam ejus”=ingenia et artificia (Oehler). in our chat with passers-by;570    Percontationi alienæ. sometimes sketching him out in the form of the very money which was the fee of his debauchery—as when (he personated) a bull, or rather paid the money’s worth of one,571    In the case of Europa. and showered (gold) into the maiden’s chamber, or rather forced his way in with a bribe;572    In the case of Danäe. sometimes (figuring him) in the very likenesses of the parts which were acted573    Similitudines actuum ipsas.—as the eagle which ravished (the beautiful youth),574    In the case of Ganymede. and the swan which sang (the enchanting song).575    In the case of Leda. Well now, are not such fables as these made up of the most disgusting intrigues and the worst of scandals? or would not the morals and tempers of men be likely to become wanton from such examples? In what manner demons, the offspring of evil angels who have been long engaged in their mission, have laboured to turn men576    Quos. aside from the faith to unbelief and to such fables, we must not in this place speak of to any extent. As indeed the general body577    Plebs. (of your gods), which took their cue578    Morata. from their kings, and princes, and instructors,579    Proseminatoribus. was not of the self-same nature, it was in some other way580    Alibi. that similarity of character was exacted by their authority. But how much the worst of them was he who (ought to have been, but) was not, the best of them? By a title peculiar to him, you are indeed in the habit of calling Jupiter “the Best,”581    Optimum. whilst in Virgil he is “Æquus Jupiter.”582    There would seem to be a jest here; “æquus” is not only just but equal, i.e., “on a par with” others—in evil, of course, as well as good. All therefore were like him—incestuous towards their own kith and kin, unchaste to strangers, impious, unjust! Now he whom mythic story left untainted with no conspicuous infamy, was not worthy to be made a god.

0603C 13. Satis de Saturno et Prosapia ejus . . . . um est, homines fuisse. Tenemus compendium, in caeteros originis praescriptionem, ne per singulos evagemur. Qualitas posteritatis a principibus generis ostenditur, mortalia de mortalibus, terrena de terrenis, gradus ad gradus comparantur, nuptiae, conceptus natales cucurrerunt patriae sedes, regna monumenta l . . . . qui natos non possunt negare, mortuos credant, qui mortuos confitentur, deos non putent. Sed enim manifestis vis sua adsistit; quos a primordio non . . . . . divinitatem, affirmando illos post mortem deos factos, ut Varro, et qui cum eo somniaverunt. Hic igitur consisto . . . . . alle . . . . . in hoc nomen et numen, ut in ordinem senatorium, . . . . . vestra . . . . . cedatis jam necesse 0603D est, aliquem summum dominatorem . . . . . allegendi potestatem, et quasi Caesarem; neque quisquam aliis praestare potest, qui non ipse dominetur. Caeterum si potuerunt deos sese facere post mortem, a . . . . 0604A deterioris conditionis ab initio esse voluerunt; aut si nemo est, qui deos fecerit, quomodo facti dicentur, qui non nisi ab alio fieri potuissent? Ita nullus datur vobis renuendi locus, esse mancipem quemdam divinitatis. Perspiciamus itaque caussas allegandae mortalitatis. in coelum. Harum duplicem rationem credo proferetis: aut enim illu . . . . . . . . quis idem praestans facit, ut habeat vel amminicula vel munimenta vel etiam ornamenta fastigii sui; aut meritorum necessitas . . . . . s dignis quibusque. Aliud quid suspicari non datur. Nemo . . . . . . . . giendo alicui, aut non sua aut illius caussa facit. Sed neque . . . . . . . petere numini inest tanta et potestas, ut scilicet . . . . . faciat, si tanta humanitas irrogetur, qui egeat opera vel adjumento quorumdam, et quidem mortuorum, quo mirum magis, 0604B cum alios sibi immortales instituere potuisset. Nec diutius de . . . . . . tus conquiret, qui humana divinis comparavit. Sa . . . . . rior opinio est, discuti debet, si deus reminis . . . . . . . . . . . . buta si pristinis viris . . . . . . . . . . . recogitandum. Quod exinde nemo dig . . . . . . si capere jam locus non potest. Tantis videlicet . . . . . . . . . . . . . . . . a meruerit antiquitas. Ergo an meruerit, re . . . . . . . . meruisse, proponat ipsius merita. Si quid in cunabulis . . . . . . . . . litatis, valent ad suffragium divinitatis, incestorum . . . . . . . Opem et Saturnum fratres recepistis. Furtivus infans . . . . . . ter dignus et tecto et ubere humano, meritoque incre . . . . . . . . tam mala manebant. Adultus denique qualemcumque genitorem, . . . . . . licissimum, regem aurei scilicet seculi, sub quo laboris inopiae . . . . . . ac pax quiescebat sub quo nulli 0604C subigebant arva coloni, . . . . . . . . tellus nullo poscente ferebat. Sed oderat patrem incestum ejus . . . . castratorem . . . . . Ecce autem et ipse cum sorore miscetur, ut huic primum dictum putem: τοῦ πατρὸς τὸ παιδίον. Tam pius pater, quam pius filius . . . . . . . m tunc legibus ageretur, in duos culleos dividi Jovem decuit . . . . . . dubitaret, libidine ab incesto corroborata, in leviora, id est, . . . . . . . . et stupra diffundere? de quo poetica sic lusitavit. Quomodo . . . . . de fugitivo palam factum solemus et operam ejus percon . . . . . . . abusui nundinare ? modo in pretia luxuriae eum figurando . . . . bovem aut pretium bovis pensaverit, et imbrem pergulis . . . . aditum pecunia ruperit? modo in similitudines actuum ip . . . . . . . im, qiu rapuit, cycnum, qui cantaverat. Adeo non fabulae istae sunt de fa . . . . . . . . sit an 0604D non lasciv . . . . . . . . . . na hominum, quos . . . . . . . . emissa jam pridem a fide per incr . . . . . . . non est nobis extensius agendum. Si enim et re . . . . . . . . pibus et proseminatoribus 0605A suis morata plebs eadem q . . . . . . natura, alibi auctoritas exigebat similitudinem morum . . . . . . . . quanto deterior, qui non melior? privato enim titulo Jovem optimum . . . . . . tis, et est Virgilii aequus Jupiter optimus. Proinde incesti in suos, impudici in extraneos, impii, injusti, cui nullam insignem infamiam fabula reliquit . . . . . deus fieri non fuit dignus.