Chap. XX.—Of the Senses, and Their Pleasures in the Brutes and in Man; And of Pleasures of the Eyes, and Spectacles.

It remains that I should speak against the pleasures of the five senses, and this briefly, for the measure of the book itself now demands moderation; all of which, since they are vicious and deadly, ought to be overcome and subdued by virtue, or, as I said a little before respecting the affections, be recalled to their proper office. The other animals have no pleasure, except the one only which relates to generation. Therefore they use their senses for the necessity of their nature: they see, in order that they may seek those things which are necessary for the preservation of life; they hear one another, and distinguish one another, that they may be able to assemble together; they either discover from the smell, or perceive from the taste, the things which are useful for food; they refuse and reject the things which are useless, they measure the business of eating and drinking by the fulness of their stomach. But the foresight of the most skilful Creator gave to man pleasure without limit, and liable to fall into vice, because He set before him virtue, which might always be at variance with pleasure, as with a domestic enemy. Cicero says, in the Cato Major:1210    C. 12.   “In truth, debaucheries, and adulteries, and disgraceful actions are excited by no other enticements than those of pleasure. And since nature or some God has given to man nothing more excellent than the mind, nothing is so hostile to this divine benefit and gift as pleasure. For when lust bears sway there is no place for temperance, nor can virtue have any existence when pleasure reigns supreme.” But, on the other hand, God gave virtue on this account, that it might subdue and conquer pleasure, and that, when it passed the boundaries assigned to it, it might restrain it within the prescribed limits, lest it should soothe and captivate man with enjoyments, render him subject to its control, and punish him with everlasting death.  

The pleasure arising from the eyes is various and manifold, which is derived from the sight of objects which are pleasant in intercourse with men, or in nature or workmanship. The philosophers rightly took this away. For they say that it is much more excellent and worthy of man to look upon the heaven1211    Cœlum potius quàm cœlata. There appears to be an allusion to the supposed derivation of “cœlum” from “cœlando.”   rather than carved works, and to admire this most beautiful work adorned with the lights of the stars shining through,1212    [Intermicantibus astrorum luminibus. It does not seem to me that the learned translator does full justice here to our author’s idea. “Adorned with the twinkling lights of the stars” would be an admissible rendering.]   as with flowers, than to admire things painted and moulded, and varied with jewels. But when they have eloquently exhorted us to despise earthly things, and have urged us to look up to the heaven, nevertheless they do not despise these public spectacles. Therefore they are both delighted with these, and are gladly present at them; though, since they are the greatest incitement to vices, and have a most powerful tendency to corrupt our minds, they ought to be taken away from us; for they not only contribute in no respect to a happy life, but even inflict the greatest injury. For he who reckons it a pleasure, that a man, though justly condemned, should be slain in his sight, pollutes his conscience as much as if he should become a spectator and a sharer of a homicide which is secretly committed.1213    [It is unbecoming for a Christian, unless as an officer of the law or a minister of mercy, to be a spectator of any execution of criminals. Blessed growth of Christian morals.]   And yet they call these sports in which human blood is shed. So far has the feeling of humanity departed from the men, that when they destroy the lives of men, they think that they are amusing themselves with sport, being more guilty than all those whose blood-shedding they esteem a pleasure. I ask now whether they can be just and pious men, who, when they see men placed under the stroke of death, and entreating mercy, not only suffer them to be put to death, but also demand it, and give cruel and inhuman votes for their death, not being satiated with wounds nor contented with bloodshed. Moreover, they order them, even though wounded and prostrate, to be attacked again, and their caresses to he wasted1214    Dissipari. [A very graphic description of the brutal shows of the arena, which were abolished by the first Christian emperor, perhaps influenced by these very pages.]   with blows, that no one may delude them by a pretended death. They are even angry with the combatants, unless one of the two is quickly slain; and as though they thirsted for human blood, they hate delays. They demand that other and fresh combatants should be given to them, that they may satisfy their eyes as soon as possible. Being imbued with this practice, they have lost their humanity. Therefore they do not spare even the innocent, but practice upon all that which they have learned in the slaughter of the wicked. It is not therefore befitting that those who strive to keep to the path of justice should be companions and sharers in this public homicide. For when God forbids us to kill, He not only prohibits us from open violence,1215    Lactrocinari.   which is not even allowed by the public laws, but He warns us against the commission of those things which are esteemed lawful among men. Thus it will be neither lawful for a just man to engage in warfare, since his warfare is justice itself, nor to accuse any one of a capital charge, because it makes no difference whether you put a man to death by word, or rather by the sword, since it is the act of putting to death itself1216    i.e., without reference to the manner in which death is inflicted. [Lactantius goes further here than the Scriptures seem to warrant, if more than private warfare be in his mind. The influence of Tertullian is visible here. See Elucidation II. p. 76, and cap. xi. p. 99, vol. iii., this series.]   which is prohibited. Therefore, with regard to this precept of God, there ought to be no exception at all; but that it is always unlawful to put to death a man, whom God willed to be a sacred animal.1217    [Sanctum animal. See p. 56, supra. But the primal law on this very subject contains a sanction which our author seems to forget. Because he is an animal of such sacred dignity, therefore “whoso sheddeth man’s blood,” etc. (Gen. ix. 6). The impunity of Cain had led to bloodshed (Gen. vi. 11), to which as a necessary remedy this sanction was prescribed.]    

Therefore let no one imagine that even this is allowed, to strangle1218    Oblidere.   newly-born children, which is the greatest impiety; for God breathes into their souls for life, and not for death. But men, that there may be no crime with which they may not pollute their hands, deprive souls as yet innocent and simple of the light which they themselves have not given. Can any one, indeed, expect that they would abstain from the blood of others who do not abstain even from their own? But these are without any controversy wicked and unjust. What are they whom a false piety1219    They thought it less criminal to expose children than to strangle them.   compels to expose their children? Can they be considered innocent who expose their own offspring1220    Sanguinem suum.   as a prey to dogs, and as far as it depends upon themselves, kill them in a more cruel manner than if they had strangled them? Who can doubt that he is impious who gives occasion1221    i.e., by exposing them, that others may through compassion bring then up.   for the pity of others? For, although that which he has wished should befall the child—namely, that it should be brought up—he has certainly consigned his own offspring either to servitude or to the brothel? But who does not understand, who is ignorant what things may happen, or are accustomed to happen, in the case of each sex, even through error? For this is shown by the example of Œdipus alone, confused with twofold guilt. It is therefore as wicked to expose as it is to kill. But truly parricides complain of the scantiness of their means, and allege that they have not enough for bringing up more children; as though, in truth, their means were in the power of those who possess them, or God did not daily make the rich poor, and the poor rich. Wherefore, if any one on account of poverty shall be unable to bring up children, it is better to abstain from marriage1222    Ab uxoris congressione.   than with wicked hands to mar the work of God.  

If, then, it is in no way permitted to commit homicide, it is not allowed us to be present at all,1223    i.e., at the shows of gladiators.   lest any bloodshed should overspread the conscience, since that blood is offered for the gratification of the people. And I am inclined to think that the corrupting influence of the stage is still more contaminating.1224    [How seriously this warning should be considered in our days, when American theatricals have become so generally licentious beyond all bounds, I beg permission to suggest. See Elucidation I. p. 595, vol. v.; also Ibid., pp. 277, 575, this series.]   For the subject of comedies are the dishonouring of virgins, or the loves of harlots; and the more eloquent they are who have composed the accounts of these disgraceful actions, the more do they persuade by the elegance of their sentiments; and harmonious and polished verses more readily remain fixed in the memory of the hearers. In like manner, the stories of the tragedians place before the eyes the parricides and incests of wicked kings, and represent tragic1225    Cothurnata scelera.   crimes. And what other effect do the immodest gestures of the players produce, but both teach and excite lusts? whose enervated bodies, rendered effeminate after the gait and dress of women, imitate1226    Mentiuntur.   unchaste women by their disgraceful gestures. Why should I speak of the actors of mimes,1227    The mimus was a species of dramatic representation, containing scenes from common life, which were expressed by gesture and mimicry more than by dialogue.   who hold forth instruction in corrupting influences, who teach adulteries while they feign them, and by pretended actions train to those which are true? What can young men or virgins do, when they see that these things are practised without shame, and willingly beheld by all? They are plainly admonished of what they can do, and are inflamed with lust, which is especially excited by seeing; and every one according to his sex forms1228    Præfigurat, not a word of classical usage.   himself in these representations. And they approve of these things, while they laugh at them, and with vices clinging to them, they return more corrupted to their apartments; and not boys only, who ought not to be inured to vices prematurely, but also old men, whom it does not become at their age to sin.  

What else does the practice of the Circensian games contain but levity, vanity, and madness? For their souls are hurried away to mad excitement with as great impetuosity as that with which the chariot races are there carried on; so that they who come for the sake of beholding the spectacle now themselves exhibit more of a spectacle, when they begin to utter exclamations, to be thrown into transports, and to leap from their seats. Therefore all spectacles ought to be avoided, not only that no vice may settle in our breasts, which ought to be tranquil and peaceful; but that the habitual indulgence of any pleasure may not soothe and captivate us, and turn us aside from God and from good works.1229    [see Tertullian, vol. iii cap. 25, p. 89, this series.]   For the celebrations of the games are festivals in honour of the gods, inasmuch as they were instituted on account of their birthdays, or the dedication of new temples. And at first the huntings, which are called shows, were in honour of Saturnus, and the scenic games in honour of Liber, but the Circensian in honour of Neptune. By degrees, however, the same honour began to be paid also to the other gods, and separate games were dedicated to their names, as Sisinnius Capito teaches in his book on the games. Therefore, if any one is present at the spectacles to which men assemble for the sake of religion, he has departed from the worship of God, and has betaken himself to those deities whose birthdays and festivals he has celebrated.1230    See p. 27, supra; also vol. vi. pp. 487, 488.]    

CAPUT XX. De sensibus et eorum voluptatibus brutorum et hominis; atque de oculorum voluptate et spectaculis.

0705B Restat ut contra quinque sensuum voluptates dicam breviter; nam et ipsius libri mensura jam modum flagitat: quae omnes, quoniam vitiosae ac mortiferae sunt, virtute superari atque opprimi debent; vel (quod paulo ante dicebam de affectibus) ad rationem suam revocari. Caeterae animantes praeter unam voluptatem, quae ad generandum pertinet, nullam sentiunt. Utuntur ergo sensibus ad naturae suae necessitatem: vident, ut appetant ea, quibus opus est ad vitam tuendam: audiunt invicem, seque dignoscunt, ut possint congregari. Quae utilia sunt ad victum, aut ex odore inveniunt, aut ex sapore percipiunt; inutilia respuunt, aut recusant. Edendi ac bibendi officium ventris plenitudine metiuntur. 0705C Homini vero solertissimi artificis providentia dedit voluptatem infinitam, et in vitium cadentem; quia proposuit ei virtutem, quae cum voluptate semper, 0706A tanquam cum domestico hoste pugnaret. Cicero in Catone majore: «Stupra vero, inquit, et adulteria, et omne flagitium nullis excitari aliis illecebris, nisi voluptatis. Cumque homini sive natura, sive quis Deus nihil mente praestabilius dedisset, huic divino muneri ac dono nihil tam inimicum, quam voluptatem. Nec enim libidine dominante, temperantiae locum esse; neque in voluptatis regno virtutem posse consistere:» sed e contrario Deus idcirco virtutem dedit, ut expugnaret ac vinceret voluptatem; eamque egredientem fines sibi datos intra praescriptum coerceret, ne hominem suavitatibus delinitum atque captum ditioni suae subjiceret, ac sempiterna morte multaret.

Voluptas oculorum varia et multiplex est, quae 0706B capitur ex aspectu rerum quae sunt in usu hominum, vel natura, vel opere delectabiles. Hanc philosophi rectissime sustulerunt. Aiunt enim multo esse praeclarius et homine dignius, coelum potius, quam caelata intueri: et hoc pulcherrimum opus intermicantibus astrorum luminibus, tanquam floribus adornatum, quam picta, et ficta, et gemmis distincta mirari. Sed cum diserte ad contemptum terrestrium nos exhortati sunt, et ad coeli spectaculum excitaverunt, tamen spectacula haec publica non contemnunt. Itaque his et delectantur, et libenter intersunt. Quae, quoniam maxima sunt irritamenta vitiorum, et ad corrumpendos animos potentissime valent, tollenda sunt nobis, quia non modo ad beatam vitam nihil conferunt, sed etiam nocent plurimum. 0706C Nam qui hominem, quamvis ob merita damnatum, in conspectu suo jugulari pro voluptate computat, conscientiam suam polluit, tam scilicet, quam si 0707A homicidii, quod fit occulte, spectator et particeps fiat. Hos tamen ludos vocant, in quibus humanus sanguis effunditur. Adeo longe ab hominibus secessit 0707A hamanitas; ut cum animas hominum interficiant, ludere se opinentur, nocentiores iis omnibus, quorum sanguinem voluptati habent.

Quaero nunc, an possint pii et justi homines esse, qui constitutos sub ictu mortis, ac misericordiam deprecantes, non tantum patiuntur occidi, sed et flagitant, feruntque ad mortem crudelia et inhumana suffragia, nec vulneribus satiati, nec cruore contenti: quin etiam percussos jacentesque repeti jubent, et cadavera ictibus dissipari, ne quis illos simulata morte deludat. Irascuntur etiam pugnantibus, nisi celeriter e duobus alter occisus est; et tanquam 0707B humanum sanguinem sitiant, oderunt moras. Alios illis compares dari poscunt recentiores, ut quamprimum oculos suos satient. Hac consuetudine imbuti, humanitatem perdiderunt. Itaque non parcunt etiam innocentibus: sed exercent in omnes, quod in malorum trucidatione didicerunt. Hujus igitur publici homicidii socios et participes esse non convenit eos, qui justitiae viam tenere nituntur. Non enim cum occidere 0708A Deus vetat, latrocinari nos tantum prohibet; quod ne per leges quidem publicas licet: sed ea quoque ne fiant monet, quae apud homines pro licitis habentur. Ita neque militare justo licebit, cujus militia est ipsa justitia; neque vero accusare quemquam crimine capitali: quia nihil distat utrumne ferro, an verbo potius occidas; quoniam occisio ipsa prohibetur. Itaque in hoc Dei praecepto nullam prorsus exceptionem fieri oportet, quin occidere hominem sit semper nefas, quem Deus sanctum animal esse voluit.

Ergo ne illud quidem concedi aliquis existimet, ut recens natos liceat oblidere, quae vel maxima est impietas; ad vitam enim Deus inspirat animas, non ad mortem. Verum homines, ne quod sit facinus, 0708B quo manus suas non polluant, rudibus adhuc et simplicibus animis abnegant lucem non a se datam. Expectet vero aliquis ut alieno sanguini parcant, qui non parcunt suo: sed hi sine ulla controversia scelerati et injusti. Quid illi, quos falsa pietas cogit exponere? Num possunt innocentes existimari, qui viscera sua in praedam canibus objiciunt, et quantum in ipsis est, crudelius necant, quam si strangulassent? 0708B 0709A Quis dubitet, quin impius sit, qui alienae misericordiae locum tribuit? qui etiamsi contingat ei, quod voluit, ut alatur, addixit certe sanguinem suum, vel ad servitutem, vel ad lupanar. Quae autem possint, vel soleant accidere in utroque sexu per errorem, quis non intelligit? quis ignorat? Quod vel unius Oedipodis declarat exemplum, duplici scelere confusum. Tam igitur nefarium est exponere, quam necare. At enim parricidae facultatum angustias conqueruntur; nec se pluribus liberis educandis sufficere posse praetendunt: quasi vero aut facultates in potestate sint possidentium, aut non quotidie Deus ex divitibus pauperes, et ex pauperibus divites faciat. Quare si quis liberos ob pauperiem non poterit educare, satius est, ut se ab uxoris congressione 0709B contineat, quam sceleratis manibus Dei opera corrumpat.

0710A Ergo si homicidium facere nullo modo licet, nec interesse omnino conceditur, ne conscientiam perfundat ullus cruor: siquidem populo sanguis ille praestatur. In scenis quoque nescio an sit corruptela vitiosior. Nam et comicae fabulae de stupris virginum loquuntur, aut amoribus meretricum; et quo magis sunt eloquentes, qui flagitia illa finxerunt, eo magis sententiarum elegantia persuadent, et facilius inhaerent audientium memoriae versus numerosi et ornati. Item tragicae historiae subjiciunt oculis parricidia, et incesta regum malorum, et cothurnata scelera demonstrant. Histrionum quoque impudentissimi motus quid aliud, nisi libidines et docent, et instigant? quorum enervata corpora, et in muliebrem incessum habitumque mollita, impudicas foeminas inhonestis 0710B gestibus mentiuntur. Quid de mimis loquar corruptelarum praeferentibus disciplinam? qui docent 0711A adulteria, 0711A dum fingunt, et simulatis erudiunt ad vera? Quid juvenes aut virgines faciant, cum haec et fieri sine pudore, et spectari libenter ab omnibus cernunt? Admonentur utique quid facere possint, et inflammantur libidine, quae aspectu maxime concitatur; ac se quisque pro sexu in illis imaginibus praefigurat, probantque illa, dum rident, et adhaerentibus vitiis, corruptiores ad cubicula revertuntur; nec pueri modo, quos praematuris vitiis imbui non oportet: sed etiam senes, quos peccare jam non decet.

Circensium quoque ludorum ratio quid aliud habet, nisi levitatem, vanitatem, insaniam? Tanto namque impetu concitantur animi in furorem, quanto illic 0712A impetu curritur; ut jam plus spectaculi exhibeant, qui spectandi gratia veniunt, cum exclamare, et efferri, et exilire coeperint. Vitanda ergo spectacula omnia, non solum ne quid vitiorum pectoribus insidat, quae sedata et pacifica esse debent: sed ne cujus nos voluptatis consuetudo deliniat, et a Deo atque a bonis operibus avertat. Nam ludorum celebrationes, deorum festa sunt; siquidem ob natales eorum, vel templorum novorum dedicationes sunt constituti. Et primitus quidem venationes, quae vocantur munera, Saturno sunt attributae; ludi autem scenici Libero; circenses vero Neptuno. Paulatim tamen et caeteris diis idem honos tribui coepit; singulique ludi nominibus 0713A eorum consecrati sunt, sicut Sisinius Capito 0713A in libris Spectaculorum docet. Si quis igitur spectaculis interest, ad quae religionis gratia convenitur, discessit a Dei cultu, et ad deos se contulit, quorum natales et festa celebravit.