Chapter IV.--Argument: Cæcilius, Somewhat Grieved at This Kind of Rebuke Which for His Sake Minucius Had Had to Bear from Octavius, Begs to Argue with Octavius on the Truth of His Religion. Octavius with His Companion Consents, and Minucius Sits in the Middle Between Cæcilius and Octavius.
And thus, while we were all engaged in the enjoyment of this spectacle, Cæcilius was paying no attention, nor laughing at the contest; but silent, uneasy, standing apart, confessed by his countenance that he was grieving for I knew not what. To whom I said: "What is the matter? Wherefore do I not recognise, Cæcilius, your usual liveliness? and why do I seek vainly for that joyousness which is characteristic of your glances even in serious matters?" Then said he: "For some time our friend Octavius' speech has bitterly vexed and worried me, in which he, attacking you, reproached you with negligence, that he might under cover of that charge more seriously condemn me for ignorance. Therefore I shall proceed further: the matter is now wholly and entirely between me and Octavius. If he is willing that I, a man of that form of opinion, should argue with him, he will now at once perceive that it is easier to hold an argument among his comrades, than to engage in close conflict after the manner of the philosophers. Let us be seated on those rocky barriers that are cast there for the protection of the baths, and that run far out into the deep, that we may be able both to rest after our journey, and to argue with more attention." And at his word we sat down, so that, by covering me on either side, they sheltered me in the midst of the three. [1718] Nor was this a matter of observance, or of rank, or of honour, because friendship always either receives or makes equals; but that, as an arbitrator, and being near to both, I might give my attention, and being in the middle, I might separate the two. Then Cæcilius began thus:--
[1718] "Ita ut me ex tribus medium lateris ambitione protegerent."
Chapter V.--Argument: Cæcilius Begins His Argument First of All by Reminding Them that in Human Affairs All Things are Doubtful and Uncertain, and that Therefore It is to Be Lamented that Christians, Who for the Most Part are Untrained and Illiterate Persons, Should Dare to Determine on Anything with Certainty Concerning the Chief of Things and the Divine Majesty: Hence He Argues that the World is Governed by No Providence, and Concludes that It is Better to Abide by the Received Forms of Religion.
"Although to you, Marcus my brother, the subject on which especially we are inquiring is not in doubt, inasmuch as, being carefully informed in both kinds of life, you have rejected the one and assented to the other, yet in the present case your mind must be so fashioned that you may hold the balance of a most just judge, nor lean with a disposition to one side (more than another), lest your decision may seem not to arise so much from our arguments, as to be originated from your own perceptions. Accordingly, if you sit in judgment on me, as a person who is new, and as one ignorant of either side, there is no difficulty in making plain that all things in human affairs are doubtful, uncertain, and unsettled, and that all things are rather probable than true. Wherefore it is the less [1719] wonderful that some, from the weariness of thoroughly investigating truth, should rashly succumb to any sort of opinion rather than persevere in exploring it with persistent diligence. And thus all men must be indignant, all men must feel pain, [1720] that certain persons--and these unskilled in learning, strangers to literature, without knowledge even [1721] of sordid arts--should dare to determine on any certainty concerning the nature at large, and the (divine) majesty, of which so many of the multitude of sects in all ages (still doubt), and philosophy itself deliberates still. Nor without reason; since the mediocrity of human intelligence is so far from (the capacity of) divine investigation, that neither is it given us to know, nor is it permitted to search, nor is it religious to ravish, [1722] the things that are supported in suspense in the heaven above us, nor the things which are deeply submerged below the earth; and we may rightly seem sufficiently happy and sufficiently prudent, if, according to that ancient oracle of the sage, we should know ourselves intimately. But even if we indulge in a senseless and useless labour, and wander away beyond the limits proper to our humility, and though, inclined towards the earth, we transcend with daring ambition heaven itself, and the very stars, let us at least not entangle this error with vain and fearful opinions. Let the seeds of all things have been in the beginning condensed by a nature combining them in itself--what God is the author here? Let the members of the whole world be by fortuitous concurrences united, digested, fashioned--what God is the contriver? Although fire may have lit up the stars; although (the lightness of) its own material may have suspended the heaven; although its own material may have established the earth by its weight; [1723] and although the sea may have flowed in from moisture, [1724] whence is this religion? Whence this fear? What is this superstition? Man, and every animal which is born, inspired with life, and nourished, [1725] is as a voluntary concretion of the elements, into which again man and every animal is divided, resolved, and dissipated. So all things flow back again into their source, and are turned again into themselves, without any artificer, or judge, or creator. Thus the seeds of fires, being gathered together, cause other suns, and again others, always to shine forth. Thus the vapours of the earth, being exhaled, cause the mists always to grow, which being condensed and collected, cause the clouds to rise higher; and when they fall, cause the rains to flow, the winds to blow, the hail to rattle down; or when the clouds clash together, they cause the thunder to bellow, the lightnings to grow red, the thunderbolts to gleam forth. Therefore they fall everywhere, they rush on the mountains, they strike the trees; without any choice, [1726] they blast places sacred and profane; they smite mischievous men, and often, too, religious men. Why should I speak of tempests, various and uncertain, wherein the attack upon all things is tossed about without any order or discrimination?--in shipwrecks, that the fates of good and bad men are jumbled together, their deserts confounded?--in conflagrations, that the destruction of innocent and guilty is united?--and when with the plague-taint of the sky a region is stained, that all perish without distinction?--and when the heat of war is raging, that it is the better men who generally fall? In peace also, not only is wickedness put on the same level with (the lot of) those who are better, but it is also regarded in such esteem, [1727] that, in the case of many people, you know not whether their depravity is most to be detested, or their felicity to be desired. But if the world were governed by divine providence and by the authority of any deity, Phalaris and Dionysius would never have deserved to reign, Rutilius and Camillus would never have merited banishment, Socrates would never have merited the poison. Behold the fruit-bearing trees, behold the harvest already white, the vintage, already dropping, is destroyed by the rain, is beaten down by the hail. Thus either an uncertain truth is hidden from us, and kept back; or, which is rather to be believed, in these various and wayward chances, fortune, unrestrained by laws, is ruling over us.
[1719] The ms. and first edition read "more;" Ursinus suggested minus instead of magis.
[1720] This clause is otherwise read: "Therefore we must be indignant, nay, must be grieved."
[1721] Otherwise for "even," "except."
[1722] The reading of the ms. is "stuprari," as above. "Scrutari," "sciari," or "lustrare" and "suspicari," are proposed emendations.
[1723] Or, "although its weight may have established the earth."
[1724] Or, "although the moisture may have flowed into the sea."
[1725] Variously read, "is raised up," or "and is raised up." The ms. has "attollitur," which by some is amended into "et alitur," or "et tollitur."
[1726] Either "delectu" or "dilectu."
[1727] Or, "it is extolled."
Chapter VI.--Argument: The Object of All Nations, and Especially of the Romans, in Worshipping Their Divinities, Has Been to Attain for Their Worship the Supreme Dominion Over the Whole Earth.
"Since, then, either fortune is certain or nature is uncertain, how much more reverential and better it is, as the high priests of truth, to receive the teaching of your ancestors, to cultivate the religions handed down to you, to adore the gods whom you were first trained by your parents to fear rather than to know [1728] with familiarity; not to assert an opinion concerning the deities, but to believe your forefathers, who, while the age was still untrained in the birth-times of the world itself, deserved to have gods either propitious to them, or as their kings. [1729] Thence, therefore, we see through all empires, and provinces, and cities, that each people has its national rites of worship, and adores its local gods: as the Eleusinians worship Ceres; the Phrygians, Mater; [1730] the Epidaurians, Æsculapius; the Chaldæans; Belus; the Syrians, Astarte; the Taurians, Diana; the Gauls, Mercurius; the Romans, all divinities. Thus their power and authority has occupied the circuit of the whole world: thus it has propagated its empire beyond the paths of the sun, and the bounds of the ocean itself; in that in their arms they practise a religious valour; in that they fortify their city with the religions of sacred rites, with chaste virgins, with many honours, and the names of priests; in that, when besieged and taken, all but the Capitol alone, they worship the gods which when angry any other people would have despised; [1731] and through the lines of the Gauls, marvelling at the audacity of their superstition, they move unarmed with weapons, but armed with the worship of their religion; while in the city of an enemy, when taken while still in the fury of victory, they venerate the conquered deities; while in all directions they seek for the gods of the strangers, and make them their own; while they build altars even to unknown divinities, and to the Manes. Thus, in that they acknowledge the sacred institutions of all nations, they have also deserved their dominion. Hence the perpetual course of their veneration has continued, which is not weakened by the long lapse of time, but increased, because antiquity has been accustomed to attribute to ceremonies and temples so much of sanctity as it has ascribed of age.
[1728] "To think of rather than to know" in some texts.
[1729] Neander quotes this passage as illustrating the dissatisfied state of the pagan mind with the prevailing infidelity at that time.
[1730] Or, "the great mother" [i.e., Cybele. S.].
[1731] Or, "which another people, when angry, would have despised."