Chapter 12.—By What Virtues the Ancient Romans Merited that the True God, Although They Did Not Worship Him, Should Enlarge Their Empire.

Wherefore let us go on to consider what virtues of the Romans they were which the true God, in whose power are also the kingdoms of the earth, condescended to help in order to raise the empire, and also for what reason He did so.  And, in order to discuss this question on clearer ground, we have written the former books, to show that the power of those gods, who, they thought, were to be worshipped with such trifling and silly rites, had nothing to do in this matter; and also what we have already accomplished of the present volume, to refute the doctrine of fate, lest any one who might have been already persuaded that the Roman empire was not extended and preserved by the worship of these gods, might still be attributing its extension and preservation to some kind of fate, rather than to the most powerful will of God most high.  The ancient and primitive Ro mans, therefore, though their history shows us that, like all the other nations, with the sole exception of the Hebrews, they worshipped false gods, and sacrificed victims, not to God, but to demons, have nevertheless this commendation bestowed on them by their historian, that they were “greedy of praise, prodigal of wealth, desirous of great glory, and content with a moderate fortune.”171    Sallust, Cat. vii.  Glory they most ardently loved:  for it they wished to live, for it they did not hesitate to die.  Every other desire was repressed by the strength of their passion for that one thing.  At length their country itself, because it seemed inglorious to serve, but glorious to rule and to command, they first earnestly desired to be free, and then to be mistress.  Hence it was that, not enduring the domination of kings, they put the government into the hands of two chiefs, holding office for a year, who were called consuls, not kings or lords.172    Augustin notes that the name consul is derived from consulere, and thus signifies a more benign rule than that of a rex (from regere), or dominus (from dominari).  But royal pomp seemed inconsistent with the administration of a ruler (regentis), or the benevolence of one who consults (that is, for the public good) (consulentis), but rather with the haughtiness of a lord (dominantis).  King Tarquin, therefore, having been banished, and the consular government having been instituted, it followed, as the same author already alluded to says in his praises of the Romans, that “the state grew with amazing rapidity after it had obtained liberty, so great a desire of glory had taken possession of it.”  That eagerness for praise and desire of glory, then, was that which accomplished those many wonderful things, laudable, doubtless, and glorious according to human judgment.  The same Sallust praises the great men of his own time, Marcus Cato, and Caius Cæsar, saying that for a long time the republic had no one great in virtue, but that within his memory there had been these two men of eminent virtue, and very different pursuits.  Now, among the praises which he pronounces on Cæsar he put this, that he wished for a great empire, an army, and a new war, that he might have a sphere where his genius and virtue might shine forth.  Thus it was ever the prayer of men of heroic character that Bellona would excite miserable nations to war, and lash them into agitation with her bloody scourge, so that there might be occasion for the display of their valor.  This, forsooth, is what that desire of praise and thirst for glory did.  Wherefore, by the love of liberty in the first place, afterwards also by that of domination and through the desire of praise and glory, they achieved many great things; and their most eminent poet testifies to their having been prompted by all these motives:

“Porsenna there, with pride elate,

Bids Rome to Tarquin ope her gate;

With arms he hems the city in,

Æneas’ sons stand firm to win.”173    Æneid, viii. 646.

At that time it was their greatest ambition either to die bravely or to live free; but when liberty was obtained, so great a desire of glory took possession of them, that liberty alone was not enough unless domination also should be sought, their great ambition being that which the same poet puts into the mouth of Jupiter:

“Nay, Juno’s self, whose wild alarms

Set ocean, earth, and heaven in arms,

Shall change for smiles her moody frown,

And vie with me in zeal to crown

Rome’s sons, the nation of the gown.

So stands my will.  There comes a day,

While Rome’s great ages hold their way,

When old Assaracus’s sons

Shall quit them on the myrmidons,

O’er Phthia and Mycenæ reign,

And humble Argos to their chain.”174    Ibid. i. 279.

Which things, indeed, Virgil makes Jupiter predict as future, whilst, in reality, he was only himself passing in review in his own mind, things which were already done, and which were beheld by him as present realities.  But I have mentioned them with the intention of showing that, next to liberty, the Romans so highly esteemed domination, that it received a place among those things on which they bestowed the greatest praise.  Hence also it is that that poet, preferring to the arts of other nations those arts which peculiarly belong to the Romans, namely, the arts of ruling and commanding, and of subjugating and vanquishing nations, says,

“Others, belike, with happier grace,

From bronze or stone shall call the face,

Plead doubtful causes, map the skies,

And tell when planets set or rise;

But Roman thou, do thou control

The nations far and wide;

Be this thy genius, to impose

The rule of peace on vanquished foes,

Show pity to the humble soul,

And crush the sons of pride.”175    Ibid. vi. 847.

These arts they exercised with the more skill the less they gave themselves up to pleasures, and to enervation of body and mind in coveting and amassing riches, and through these corrupting morals, by extorting them from the miserable citizens and lavishing them on base stage-players.  Hence these men of base character, who abounded when Sallust wrote and Virgil sang these things, did not seek after honors and glory by these arts, but by treachery and deceit.  Wherefore the same says, “But at first it was rather ambition than avarice that stirred the minds of men, which vice, however, is nearer to virtue.  For glory, honor, and power are desired alike by the good man and by the ignoble; but the former,” he says, “strives onward to them by the true way, whilst the other, knowing nothing of the good arts, seeks them by fraud and deceit.”176    Sallust, in Cat. c. xi.  And what is meant by seeking the attainment of glory, honor, and power by good arts, is to seek them by virtue, and not by deceitful intrigue; for the good and the ignoble man alike desire these things, but the good man strives to overtake them by the true way.  The way is virtue, along which he presses as to the goal of possession—namely, to glory, honor, and power.  Now that this was a sentiment engrained in the Roman mind, is indicated even by the temples of their gods; for they built in very close proximity the temples of Virtue and Honor, worshipping as gods the gifts of God.  Hence we can understand what they who were good thought to be the end of virtue, and to what they ultimately referred it, namely, to honor; for, as to the bad, they had no virtue though they desired honor, and strove to possess it by fraud and deceit.  Praise of a higher kind is bestowed upon Cato, for he says of him “The less he sought glory, the more it followed him.”177    Sallust, in Cat. c. 54.  We say praise of a higher kind; for the glory with the desire of which the Romans burned is the judgment of men thinking well of men.  And therefore virtue is better, which is content with no human judgment save that of one’s own conscience.  Whence the apostle says, “For this is our glory, the testimony of our conscience.”178    2 Cor. i. 12.  And in another place he says, “But let every one prove his own work, and then he shall have glory in himself, and not in another.”179    Gal. vi. 4.  That glory, honor, and power, therefore, which they desired for themselves, and to which the good sought to attain by good arts, should not be sought after by virtue, but virtue by them.  For there is no true virtue except that which is directed towards that end in which is the highest and ultimate good of man.  Wherefore even the honors which Cato sought he ought not to have sought, but the state ought to have conferred them on him unsolicited, on account of his virtues.

But, of the two great Romans of that time, Cato was he whose virtue was by far the nearest to the true idea of virtue.  Wherefore, let us refer to the opinion of Cato himself, to discover what was the judgment he had formed concerning the condition of the state both then and in former times.  “I do not think,” he says, “that it was by arms that our ancestors made the republic great from being small.  Had that been the case, the republic of our day would have been by far more flourishing than that of their times, for the number of our allies and citizens is far greater; and, besides, we possess a far greater abundance of armor and of horses than they did.  But it was other things than these that made them great, and we have none of them:  industry at home, just government without, a mind free in deliberation, addicted neither to crime nor to lust.  Instead of these, we have luxury and avarice, poverty in the state, opulence among citizens; we laud riches, we follow laziness; there is no difference made between the good and the bad; all the rewards of virtue are got possession of by intrigue.  And no wonder, when every individual consults only for his own good, when ye are the slaves of pleasure at home, and, in public affairs, of money and favor, no wonder that an onslaught is made upon the unprotected republic.”180    Sallust, in Cat. c. 52.

He who hears these words of Cato or of Sallust probably thinks that such praise bestowed on the ancient Romans was applicable to all of them, or, at least, to very many of them.  It is not so; otherwise the things which Cato himself writes, and which I have quoted in the second book of this work, would not be true.  In that passage he says, that even from the very beginning of the state wrongs were committed by the more powerful, which led to the separation of the people from the fathers, besides which there were other internal dissensions; and the only time at which there existed a just and moderate administration was after the banishment of the kings, and that no longer than whilst they had cause to be afraid of Tarquin, and were carrying on the grievous war which had been undertaken on his account against Etruria; but afterwards the fathers oppressed the people as slaves, flogged them as the kings had done, drove them from their land, and, to the exclusion of all others, held the government in their own hands alone.  And to these discords, whilst the fathers were wishing to rule, and the people were unwilling to serve, the second Punic war put an end; for again great fear began to press upon their disquieted minds, holding them back from those distractions by another and greater anxiety, and bringing them back to civil concord.  But the great things which were then achieved were accomplished through the administration of a few men, who were good in their own way.  And by the wisdom and forethought of these few good men, which first enabled the republic to endure these evils and mitigated them, it waxed greater and greater.  And this the same historian affirms, when he says that, reading and hearing of the many illustrious achievements of the Roman people in peace and in war, by land and by sea, he wished to understand what it was by which these great things were specially sustained.  For he knew that very often the Romans had with a small company contended with great legions of the enemy; and he knew also that with small resources they had carried on wars with opulent kings.  And he says that, after having given the matter much consideration, it seemed evident to him that the pre-eminent virtue of a few citizens had achieved the whole, and that that explained how poverty overcame wealth, and small numbers great multitudes.  But, he adds, after that the state had been corrupted by luxury and indolence, again the republic, by its own greatness, was able to bear the vices of its magistrates and generals.  Wherefore even the praises of Cato are only applicable to a few; for only a few were possessed of that virtue which leads men to pursue after glory, honor, and power by the true way,—that is, by virtue itself.  This industry at home, of which Cato speaks, was the consequence of a desire to enrich the public treasury, even though the result should be poverty at home; and therefore, when he speaks of the evil arising out of the corruption of morals, he reverses the expression, and says, “Poverty in the state, riches at home.”

CAPUT XII. Quibus moribus antiqui Romani meruerint ut Deus verus, quamvis non eum colerent, eorum augeret imperium.

1. Proinde videamus quos Romanorum mores, et quam ob causam Deus verus ad augendum imperium adjuvare dignatus est, in cujus potestate sunt etiam regna terrena. Quod ut absolutius disserere possemus, ad hoc pertinentem et superiorem librum conscripsimus, quod in hac re potestas nulla sit eorum deorum, quos etiam rebus nugatoriis colendos putarunt; et praesentis voluminis partes superiores, quas huc usque perduximus, de fati quaestione tollenda: ne quisquam, cui jam persuasum esset non illorum deorum cultu Romanum imperium propagatum atque servatum, nescio cui fato potius id tribueret, quam Dei summi potentissimae voluntati. Veteres igitur primique Romani, quantum eorum docet et commendat historia, quamvis ut aliae gentes, excepta una populi Hebraeorum, deos falsos colerent, et non Deo victimas, sed daemoniis immolarent. tamen laudis avidi, pecuniae liberales erant, gloriam ingentem, divitias honestas volebant (Sallust. in Catil., cap. 7): hanc ardentissime dilexerunt, propter hanc vivere voluerunt, pro hac emori non dubitaverunt . Caeteras cupiditates hujus unius ingenti cupiditate presserunt. Ipsam denique patriam suam, quoniam servire videbatur inglorium, dominari vero atque imperare gloriosum, prius omni studio liberam, deinde dominam esse concupierunt. Hinc est quod regalem dominationem non ferentes, annua imperia binosque imperatores sibi fecerunt, qui consules appellati sunt a consulendo, non reges aut domini a regnando atque dominando: cum et reges utique a regendo dicti melius videantur, ut regnum a regibus, reges autem, ut dictum est, a regendo; sed fastus regius non disciplina putata est regentis, vel benevolentia consulentis, sed superbia dominantis. Expulso itaque rege Tarquinio, et consulibus institutis, secutum est quod idem auctor in Romanorum laudibus posuit, quod civitas, incredibile memoratu est, adepta libertate quantum brevi creverit, tanta cupido gloriae incesserat0155 (Sallust. in Catil. cap. 7). Ista ergo laudis aviditas et cupido gloriae multa illa miranda fecit, laudabilia scilicet atque gloriosa secundum hominum existimationem.

2. Laudat idem Sallustius temporibus suis magnos et praeclaros viros, Marcum Catonem et Caium Caesarem, dicens quod diu illa respublica non habuit quemquam virtute magnum, sed sua memoria fuisse illos duos ingenti virtute, diversis moribus. In laudibus autem Caesaris posuit, quod sibi magnum imperium, exercitum, bellum novum exoptabat, ubi virtus enitescere posset (Ibid., capp. 53, 54). Ita fiebat in votis virorum virtute magnorum, ut excitaret in bellum miseras gentes, et flagello agitaret Bellona sanguineo, ut esset ubi virtus eorum enitesceret. Hoc illa profecto laudis aviditas et gloriae cupido faciebat. Amore itaque primitus libertatis, post etiam dominationis, et cupiditate laudis et gloriae, multa magna fecerunt. Reddit eis utriusque rei testimonium etiam poeta insignis illorum: inde quippe ait, Necnon Tarquinium ejectum Porsenna jubebat, Accipere, ingentique urbem obsidione premebat: Aeneadae in ferrum pro libertate ruebant. (Virgil. Aeneid. lib. 8, vers. 646-648.)Tunc itaque magnum illis fuit aut fortiter emori, aut liberos vivere. Sed cum esset adepta libertas, tanta cupido gloriae incesserat, ut parum esset sola libertas, nisi et dominatio quaereretur, dum pro magno haberetur quod, velut loquente Jove, idem poeta dicit, Quin aspera Juno, Quae mare nunc terrasque metu coelumque fatigat, Consilia in melius referet, mecumque fovebit Romanos rerum dominos gentemque togatam. Sic placitum. Veniet lustris labentibus aetas, Cum domus Assaraci Phthiam clarasque Mycenas Servitio premet, ac victis dominabitur Argis. (Aeneid. lib. 1, vers. 279-285.)Quae quidem Virgilius, Jovem inducens tanquam futura praedicentem, ipse jam facta recolebat, cernebatque praesentia: verum propterea commemorare illa volui, ut ostenderem dominationem post libertatem sic habuisse Romanos, ut in eorum magnis laudibus poneretur. Hinc est et illud ejusdem poetae, quod, cum aliarum gentium artibus eas ipsas proprias Romanorum artes regnandi atque imperandi et subigendi ac debellandi populos anteponeret, ait, Excudent alii spirantia mollius aera: Credo equidem, vivos ducent de marmore vultus: Orabunt causas melius; coelique meatus Describent radio, et surgentia sidera dicent. Tu regere imperio populos, Romane, memento. Hae tibi erunt artes, pacique imponere morem, Parcere subjectis, et debellare superbos. (Aeneid. lib. 6, vers. 847-853.)

3. Has artes illi tanto peritius exercebant, quanto minus se voluptatibus dabant, et enervationi animi et corporis in concupiscendis et augendis divitiis, et 0156 per illas moribus corrumpendis, rapiendo miseris civibus, largiendo scenicis turpibus. Unde qui tales jam morum labes superabant atque abundabant, quando scribebat ista Sallustius, canebatque Virgilius, non illis artibus ad honores et gloriam, sed dolis atque fallaciis ambiebant. Unde idem dicit: Sed primo magis ambitio quam avaritia animos hominum exercebat, quod tamen vitium propius virtutemerat. Nam gloriam, honorem, imperium bonus et ignavus aeque sibi exoptant: sed ille, inquit, vera via nititur; huic quia bonae artes desunt, dolis atque fallaciis contendit (Sallust. in Catil., c. 11). Hae sunt illae bonae artes, per virtutem scilicet, non per fallacem ambitionem ad honorem et gloriam et imperium pervenire; quae tamen bonus et ignavus aeque sibi exoptant: sed ille, id est bonus, vera via nititur. Via virtus est, qua nititur tanquam ad possessionis finem, id est ad gloriam, honorem, imperium. Hoc insitum habuisse Romanos, etiam deorum apud illos aedes indicant, quas conjunctissimas constituerunt, Virtutis et Honoris , pro diis habentes quae dantur a Deo. Unde intelligi potest quem finem volebant esse virtutis, et quo eam referebant, qui boni erant, ad honorem scilicet: nam mali nec habebant eam, quamvis honorem habere cuperent, quem malis artibus conabantur adipisci, id est dolis atque fallaciis.

4. Melius laudatus est Cato. De illo quippe ait, Quo minus petebat gloriam, eo illum magis sequebatur (Ibid., cap. 54). Quandoquidem gloria est, cujus illi cupiditate flagrabant, judicium hominum bene de hominibus opinantium. Et ideo melior est virtus, quae humano testimonio contenta non est, nisi conscientiae suae. Unde dicit Apostolus, Nam gloria nostra haec est, testimonium conscientiae nostrae (II Cor. I, 12). Et alio loco, Opus autem suum probet unusquisque, et tunc in semetipso tantum gloriam habebit, et non in altero (Galat. VI, 4). Gloriam ergo et honorem et imperium, quae sibi exoptabant, et quo bonis artibus pervenire nitebantur boni, non debet sequi virtus, sed ipsa virtutem. Neque enim est vera virtus, nisi quae ad eum finem tendit, ubi est bonum hominis, quo melius non est. Unde et honores quos petivit Cato, petere non debuit, sed eos civitas ob ejus virtutem non petenti dare .

5. Sed cum illa memoria duo Romani essent virtute magni, Caesar et Cato, longe virtus Catonis veritati videtur propinquior fuisse, quam Caesaris. Proinde 0157 qualis esset illo tempore civitas, et antea qualis fuisset, videamus in ipsa sententia Catonis: Nolite, inquit, existimare, majores nostros armis rempublicam ex parva magnam fecisse. Si ita esset, multo pulcherrimam eam nos haberemus. Quippe sociorum atque civium, praeterea armorum et equorum major copia nobis quam illis est. Sed alia fuere quae illos magnos fecerunt, quae nobis nulla sunt; domi industria, foris justum imperium, animus in consulendo liber, neque delicto neque libidini obnoxius. Pro his nos habemus luxuriam atque avaritiam, publice egestatem, privatim opulentiam: laudamus divitias, sequimur inertiam: inter bonos et malos discrimen nullum; omnia virtutis praemia ambitio possidet. Neque mirum: ubi vos separatim sibi quisque consilium capitis, ubi domi voluptatibus, hic pecuniae aut gratiae servitis, eo fit ut impetus fiat in vacuam rempublicam (Sallust. in Catilin., c. 52).

6. Qui audit haec Catonis verba sive Sallustii, putat quales laudantur Romani veteres, omnes eos tales tunc fuisse, vel plures. Non ita est: alioquin vera non essent quae ipse item scribit, ea quae commemoravi in secundo libro hujus operis (Cap. 18), ubi dicit, injurias validiorum, et ob eas discessionem plebis a patribus, aliasque dissensiones domi fuisse jam inde a principio, neque amplius aequo et modesto jure actum, quam expulsis regibus, quam diu metus a Tarquinio fuit, donec bellum grave, quod propter ipsum cum Etruria susceptum fuerat, finiretur: postea vero servili imperio patres exercuisse plebem, regio more verberasse, agro pepulisse, et, caeteris expertibus, solos egisse in imperio; quarum discordiarum, dum illi dominari vellent, illi servire nollent, finem fuisse bellum Punicum secundum : quia rursus gravis metus coepit urgere, atque ab illis perturbationibus, alia majore cura cohibere animos inquietos, et ad concordiam revocare civilem. Sed per quosdam paucos, qui pro suo modo boni erant, magna administrabantur, atque, illis toleratis ac temperatis malis, paucorum bonorum providentia res illa crescebat, sicut idem historicus dicit, multa sibi legenti et audienti, quae populus Romanus domi militiaeque, mari atque terra praeclara facinora fecerit, libuisse se attendere quae res maxime tanta negotia sustinuisset; quoniam sciebat saepenumero parva manu cum magnis legionibus hostium contendisse Romanos, cognoverat parvis copiis bella gesta cum opulentis regibus; sibique multa agitanti constare dixit, paucorum civium egregiam virtutem cuncta patravisse, eoque factum ut divitias paupertas, multitudinem paucitas superaret. Sea postquam luxu atque desidia, inquit, civitas corrupta est, rursus respublica magnitudine sui imperatorum atque magistratuum vitia sustentabat. Paucorum igitur virtus ad gloriam, honorem, imperium, vera via, id est virtute ipsa, nitentium, etiam a Catone laudata est. Hinc erit domi industria, quam commemoravit Cato, ut aerarium esset opulentum, tenues 0158 res privatae. Unde corruptis moribus vitium e contrario posuit, publice egestatem, privatim opulentiam.