[3265] For qui durare Ursinus would read quiret durare; but this seems to have no ms. authority, though giving better sense and an easier construction.
15. Sometimes, however, there were seasons of scarcity; yet they were relieved by times of plenty. Again, certain wars were carried on contrary to our wishes. [3266] But they were afterwards compensated by victories and successes. What shall we say, then?--that the gods at one time bore in mind our acts of wrong-doing, at another time again forgot them? If, when there is a famine, the gods are said to be enraged at us, it follows that in time of plenty they are not wroth, and ill-to-be-appeased; and so the matter comes to this, that they both lay aside and resume anger with sportive whim, and always renew their wrath afresh by the recollection of the causes of offence.
[3266] That is, unsuccessfully.
16. Yet one cannot discover by any rational process of reasoning, what is the meaning of these statements. If the gods willed that the Alemanni [3267] and the Persians should be overcome because Christians dwelt among their tribes, how did they grant victory to the Romans when Christians dwelt among their peoples also? If they willed that mice and locusts should swarm forth in prodigious numbers in Asia and in Syria because Christians dwelt among their tribes too, why was there at the same time no such phenomenon in Spain and in Gaul, although innumerable Christians lived in those provinces also? [3268] If among the Gætuli and the Tinguitani [3269] they sent dryness and aridity on the crops on account of this circumstance, why did they in that very year give the most bountiful harvest to the Moors and to the Nomads, when a similar religion had its abode in these regions as well? If in any one state whatever they have caused many to die with hunger, through disgust at our name, why have they in the same state made wealthier, ay, very rich, by the high price of corn, not only men not of our body, but even Christians themselves? Accordingly, either all should have had no blessing if we are the cause of the evils, for we are in all nations; or when you see blessings mixed with misfortunes, cease to attribute to us that which damages your interests, when we in no respect interfere with your blessings and prosperity. For if I cause it to be ill with you, why do I not prevent it from being well with you? If my name is the cause of a great dearth, why am I powerless to prevent the greatest productiveness? If I am said to bring the ill luck of a wound being received in war, why, when the enemy are slain, am I not an evil augury; and why am I not set forth against good hopes, through the ill luck of a bad omen?
[3267] Alemanni, i.e., the Germans; hence the French Allemagne. The ms. has Alamanni.
[3268] ["Innumerable Christians:" let this be noted.]
[3269] The Gætuli and Tinguitani were African tribes. For Tinguitanos, another reading is tunc Aquitanos; but Tinguitanos is much to be preferred on every ground.
17. And yet, O ye great worshippers and priests of the deities, why, as you assert that those most holy gods are enraged at Christian communities, do you not likewise perceive, do you not see what base feelings, what unseemly frenzies, you attribute to your deities? For, to be angry, what else is it than to be insane, to rave, to be urged to the lust of vengeance, and to revel in the troubles of another's grief, through the madness of a savage disposition? Your great gods, then, know, are subject to and feel that which wild beasts, which monstrous brutes experience, which the deadly plant natrix contains in its poisoned roots. That nature which is superior to others, and which is based on the firm foundation of unwavering virtue, experiences, as you allege, the instability which is in man, the faults which are in the animals of earth. And what therefore follows of necessity, but that from their eyes flashes dart, flames burst forth, a panting breast emits a hurried breathing from their mouth, and by reason of their burning words their parched lips become pale?
18. But if this that you say is true,--if it has been tested and thoroughly ascertained both that the gods boil with rage, and that an impulse of this kind agitates the divinities with excitement, on the one hand they are not immortal, and on the other they are not to be reckoned as at all partaking of divinity. For wherever, as the philosophers hold, there is any agitation, there of necessity passion must exist. Where passion is situated, it is reasonable that mental excitement follow. Where there is mental excitement, there grief and sorrow exist. Where grief and sorrow exist, there is already room for weakening and decay; and if these two harass them, extinction is at hand, viz., death, which ends all things, and takes away life from every sentient being.
19. Moreover, in this way you represent them as not only unstable and excitable, but, what all agree is far removed from the character of deity, as unfair in their dealings, as wrong-doers, and, in fine, as possessing positively no amount of even moderate fairness. For what is a greater wrong than to be angry with some, and to injure others, to complain of human beings, and to ravage the harmless corn crops, to hate the Christian name, and to ruin the worshippers of Christ with every kind of loss?
20. [3270] Do they on this account wreak their wrath on you too, in order that, roused by your own private wounds, you may rise up for their vengeance? It seems, then, that the gods seek the help of mortals; and were they not protected by your strenuous advocacy, they are not able of themselves to repel and to avenge [3271] the insults offered them. Nay rather, if it be true that they burn with anger, give them an opportunity of defending themselves, and let them put forth and make trial of their innate powers, to take vengeance for their offended dignity. By heat, by hurtful cold, by noxious winds, by the most occult diseases, they can slay us, they can consume [3272] us, and they can drive us entirely from all intercourse with men; or if it is impolitic to assail us by violence, let them give forth some token of their indignation, [3273] by which it may be clear to all that we live under heaven subject to their strong displeasure.
[3270] The ms. reads at, "but."
[3271] Defendere is added in the ms., but marked as a gloss.
[3272] Consumere is in like manner marked as a gloss.
[3273] So Orelli, for the ms. judicationis, "judgment."
21. To you let them give good health, to us bad, ay, the very worst. Let them water your farms with seasonable showers; from our little fields let them drive away all those rains which are gentle. Let them see to it that your sheep are multiplied by a numerous progeny; on our flocks let them bring luckless barrenness. From your olive-trees and vineyards let them bring the full harvest; but let them see to it that from not one shoot of ours one drop be expressed. Finally, and as their worst, let them give orders that in your mouth the products of the earth retain their natural qualities; but, on the contrary that in ours the honey become bitter, the flowing oil grow rancid, and that the wine when sipped, be in the very lips suddenly changed into disappointing vinegar.
22. And since facts themselves testify that this result never occurs, and since it is plain that to us no less share of the bounties of life accrues, and to you no greater, what inordinate desire is there to assert that the gods are unfavourable, nay, inimical to the Christians, who, in the greatest adversity, just as in prosperity, differ from you in no respect? If you allow the truth to be told you, and that, too, without reserve, these allegations are but words,--words, I say; nay, matters believed on calumnious reports not proved by any certain evidence.
23. But the true [3274] gods, and those who are worthy to have and to wear the dignity of this name, neither conceive anger nor indulge a grudge, nor do they contrive by insidious devices what may be hurtful to another party. For verily it is profane, and surpasses all acts of sacrilege, to believe that that wise and most blessed nature is uplifted in mind if one prostrates himself before it in humble adoration; and if this adoration be not paid, that it deems itself despised, and regards itself as fallen from the pinnacle of its glory. It is childish, weak, and petty, and scarcely becoming for those whom the experience of learned men has for a long time called demigods and heroes, [3275] not to be versed in heavenly things, and, divesting themselves of their own proper state, to be busied with the coarser matter of earth.
[3274] The carelessness of some copyist makes the ms. read ve-st-ri, "your," corrected as above by Ursinus.
[3275] So Ursinus, followed by Heraldus, LB., and Orelli, for the ms. errores, which Stewechius would change into errones--"vagrants"--referring to the spirits wandering over the earth: most other edd., following Gelenius, read, "called demigods, that these indeed"--dæmonas appellat, et hos, etc.
24. These are your ideas, these are your sentiments, impiously conceived, and more impiously believed. Nay, rather, to speak out more truly, the augurs, the dream interpreters, the soothsayers, the prophets, and the priestlings, ever vain, have devised these fables; for they, fearing that their own arts be brought to nought, and that they may extort but scanty contributions from the devotees, now few and infrequent, whenever they have found you to be willing [3276] that their craft should come into disrepute, cry aloud, The gods are neglected, and in the temples there is now a very thin attendance. Former ceremonies are exposed to derision, and the time-honoured rites of institutions once sacred have sunk before the superstitions of new religions. Justly is the human race afflicted by so many pressing calamities, justly is it racked by the hardships of so many toils. And men--a senseless race--being unable, from their inborn blindness, to see even that which is placed in open light, dare to assert in their frenzy what you in your sane mind do not blush to believe.
[3276] So the ms., which is corrected in the first ed. "us to be willing"--nos velle: Stewechius reads, "us to be making good progress, are envious, enraged, and cry aloud," etc.--nos belle provenire compererunt, invident, indignantur, declamitantque, etc.; to both of which it is sufficient objection that they do not improve the passage by their departure from the ms.
25. And lest any one should suppose that we, through distrust in our reply, invest the gods with the gifts of serenity, that we assign to them minds free from resentment, and far removed from all excitement, let us allow, since it is pleasing to you, that they put forth their passion upon us, that they thirst for our blood, and that now for a long time they are eager to remove us from the generations of men. But if it is not troublesome to you, if it is not offensive, if it is a matter of common duty to discuss the points of this argument not on grounds of partiality, but on those of truth, we demand to hear from you what is the explanation of this, what the cause, why, on the one hand, the gods exercise cruelty on us alone, and why, on the other, men burn against us with exasperation. You follow, our opponents say, profane religious systems, and you practise rites unheard of throughout the entire world. What do you, O men, endowed with reason, dare to assert? What do you dare to prate of? What do you try to bring forward in the recklessness of unguarded speech? To adore God as the highest existence, as the Lord of all things that be, as occupying the highest place among all exalted ones, to pray to Him with respectful submission in our distresses, to cling to Him with all our senses, so to speak, to love Him, to look up to Him with faith,--is this an execrable and unhallowed religion, [3277] full of impiety and of sacrilege, polluting by the superstition of its own novelty ceremonies instituted of old?
[3277] A beautiful appeal, and one sufficient to show that our author was no longer among catechumens.]
26. Is this, I pray, that daring and heinous iniquity on account of which the mighty powers of heaven whet against us the stings of passionate indignation, on account of which you yourselves, whenever the savage desire has seized you, spoil us of our goods, drive us from the homes of our fathers, inflict upon us capital punishment, torture, mangle, burn us, and at the last expose us to wild beasts, and give us to be torn by monsters? Whosoever condemns that in us, or considers that it should be laid against us as a charge, is he deserving either to be called by the name of man, though he seem so to himself? or is he to be believed a god, although he declare himself to be so by the mouth of a thousand [3278] prophets? Does Trophonius, [3279] or Jupiter of Dodona, pronounce us to be wicked? And will he himself be called god, and be reckoned among the number of the deities, who either fixes the charge of impiety on those who serve the King Supreme, or is racked with envy because His majesty and His worship are preferred to his own?