[4794] So the ms., LB., Oberthür, Orelli, Hild., and Oehler, reading consec-, for which the rest read consen-taneum est credere--"it is fitting to believe."
[4795] Lit., "motion of anything."
[4796] Cf. i. 18.
6. But let us allow, as you wish, that the gods are accustomed to such disturbance, and that sacrifices are offered and sacred solemnities performed to calm it, when, then, is it fitting that these offices should be made use of, or at what time should they be given?--before they are angry and roused, or when they have been moved and displeased even? [4797] If we must meet them with sacrifices beforetheir anger is roused, lest they become enraged, you are bringing forward wild beasts to us, not gods, to which it is customary to toss food, upon which they may rage madly, and turn their desire to do harm, lest, having been roused, they should rage and burst the barriers of their dens. But if these sacrifices are offered to satisfy [4798] the gods when already fired and burning with rage, I do not inquire, I do not consider, whether that happy [4799] and sublime greatness of spirit which belongs to the deities is disturbed by the offences of little men, and wounded if a creature, blind and ever treading among clouds of ignorance, has committed any blunder,--said anything by which their dignity is impaired.
[4797] Lit., "set in indignations."
[4798] Lit., "if this satisfaction of sacrifices is offered to."
[4799] So the ms. and most edd., reading laeta, for which Ursinus suggested lauta--"splendid," and Heraldus elata--"exalted."
7. But neither do I demand that this should be said, or that I should be told what causes the gods have for their anger against men, that having taken offence they must be soothed. I do ask, however, Did they ever ordain any laws for mortals? and was it ever settled by them what it was fitting for them to do, or what it was not? what they should pursue, what avoid; or even by what means they wished themselves to be worshipped, so that they might pursue with the vengeance of their wrath what was done otherwise than they had commanded, and might be disposed, if treated contemptuously, to avenge themselves on the presumptuous and transgressors? As I think, nothing was ever either settled or ordained by them, since neither have they been seen, nor has it been possible for it to be discerned very clearly whether there are any. [4800] What justice is there, then, in the gods of heaven being angry for any reason with those to whom they have neither deigned at any time to show that they existed, nor given nor imposed any laws which they wished to be honoured by them and perfectly observed? [4801]
[4800] It is perhaps possible so to translate the ms. neque si sunt ulli apertissima potuit cognitione dignosci, retained by Orelli, Hild., and Oehler, in which case si sunt ulli must be taken as the subject of the clause. The other edd., from regard to the construction, read visi--"nor, if they have been seen, has it been possible."
[4801] Lit., "kept with inviolable observance."
8. But this, as I said, I do not mention, but allow it to pass away in silence. This one thing I ask, above all, What reason is there if I kill a pig, that a god changes his state of mind, and lays aside his angry feelings and frenzy; that if I consume a pullet, a calf under his eyes and on his altars, he forgets the wrong which I did to him, and abandons completely all sense of displeasure? What passes from this act [4802] to modify his resentment? Or of what service [4803] is a goose, a goat, or a peacock, that from its blood relief is brought to the angry god? Do the gods, then, make insulting them a matter of payment? and as little boys, to induce them to give up their fits of passion [4804] and desist from their wailings, get little sparrows, dolls, ponies, puppets, [4805] with which they may be able to divert themselves, do the immortal gods in such wise receive these gifts from you, that for them they may lay aside their resentment, and be reconciled to those who offended them? And yet I thought that the gods--if only it is right to believe that they are really moved by anger--lay aside their anger and resentment, and forgive the sins of the guilty, without any price or reward. For this belongs specially to deities, to be generous in forgiving, and to seek no return for their gifts. [4806] But if this cannot be, it would be much wiser that they should continue obstinately offended, than that they should be softened by being corrupted with bribes. For the multitude increases of those who sin, when there is hope given of paying for their sin; and there is little hesitation to do wrong, when the favour of those who pardon offences may be bought.
[4802] Lit., "work."
[4803] Lit., "remedy."
[4804] So Panes seems to be generally understood, i.e., images of Pan used as playthings by boys, and very much the same thing as the puppets--pupuli--already mentioned.
[4805] So Panes seems to be generally understood, i.e., images of Pan used as playthings by boys, and very much the same thing as the puppets--pupuli--already mentioned.
[4806] Lit., "to have liberal pardons and free concessions."
9. So, if some ox, or any animal you please, which is slain to mitigate and appease the fury of the deities, were to take a man's voice and speak these [4807] words: "Is this, then, O Jupiter, or whatever god thou art, humane or right, or should it be considered at all just, that when another has sinned I should be killed, and that you should allow satisfaction to be made to you with my blood, although I never did you wrong, never wittingly or unwittingly did violence to your divinity and majesty, being, as thou knowest, a dumb creature, not departing from [4808] the simplicity of my nature, nor inclined to be fickle in my [4809] manners? Did I ever celebrate your games with too little reverence and care? did I drag forward a dancer so that thy deity was offended? did I swear falsely by thee? did I sacrilegiously steal your property and plunder your temples? did I uproot the most sacred groves, or pollute and profane some hallowed places by founding private houses? What, then, is the reason that the crime of another is atoned for with my blood, and that my life and innocence are made to pay for wickedness with which I have nothing to do? Is it because I am a base creature, and am not possessed of reason and wisdom, as these declare who call themselves men, and by their ferocity make themselves beasts? [4810] Did not the same nature both beget and form me from the same beginnings? Is it not one breath of life which sways both them and me? Do I not respire and see, and am I not affected by the other senses just as they are? They have livers, lungs, hearts, intestines, bellies; and do not I have as many members? They love their young, and come together to beget children; and do not I both take care to procure offspring, and delight in it when it has been begotten? But they have reason, and utter articulate sounds; and how do they know whether I do what I do for my own reasons, and whether that sound which I give forth is my kind of words, and is understood by us alone? Ask piety whether it is more just that I should be slain, that I should be killed, or that man should be pardoned and be safe from punishment for what he has done? Who formed iron into a sword? was it not man? Who brought disaster upon races; who imposed slavery upon nations? was it not man? Who mixed deadly draughts, and gave them to his parents, brothers, wives, friends? was it not man? Who found out or devised so many forms of wickedness, that they can hardly be related in ten thousand chronicles of years, or even of days? was it not man? Is not this, then, cruel, monstrous, and savage? Does it not seem to you, O Jupiter, unjust and barbarous that I should be killed, that I should be slain, that you may be soothed, and the guilty find impunity? "
It has been established that sacrifices are offered in vain for this purpose then, viz., that the angry deities may be soothed; since reason has taught us that the gods are not angry at any time, and that they do not wish one thing to be destroyed, to be slain for another, or offences against themselves to be annulled by the blood of an innocent creature. [4811]
[4807] Lit., "in these."
[4808] Lit., "following."
[4809] Lit., "to varieties of manifold."
[4810] Lit., "leap into."
[4811] [This very striking passage should lead us to compare the widely different purpose of Judaic sacrifices. See Elucidation VI., infra.]
10. But perhaps some one will say, We give to the gods sacrifices and other gifts, that, being made willing in a measure to grant our prayers, they may give us prosperity and avert from us evil, cause us to live always happily, drive away grief truly, and any evils which threaten us from accidental circumstances. This point demands great care; nor is it usual either to hear or to believe what is so easily said. For the whole company of the learned will straightway swoop upon us, who, asserting and proving that whatever happens, happens according to the decrees of fate, snatch out of our [4812] hands that opinion, and assert that we are putting our trust in vain beliefs. Whatever, they will say, has been done in the world, is being done, and shall be done, has been settled and fixed in time past, and has causes which cannot be moved, by means of which events have been linked together, and form an unassailable chain of unalterable necessity between the past and the future. If it has been determined and fixed what evil or good should befall each person, it is already certain; but if this is certain and fixed, there is no room for all the help given by the gods, their hatred, and favours. For they are just as unable to do for you that which cannot be done, as to prevent that from being done which must happen, except that they will be able, if they choose, to depreciate somewhat powerfully that belief which you entertain, so that they [4813] say that even the gods themselves are worshipped by you in vain, and that the supplications with which you address them are superfluous. For as they are unable to turn aside the course of events, and change what has been appointed by fate, what reason, what cause, is there to wish to weary and deafen the ears of those in whose help you cannot trust at your utmost need?
[4812] Lit., "from the hands to us," nobis, the reading of the ms., both Roman edd., Gelenius, LB., and Oehler; for which the rest give vobis--"out of your hands."
[4813] i.e., the learned men referred to above.
11. Lastly, if the gods drive away sorrow and grief, if they bestow joy and pleasure, how [4814] are there in the world so many [4815] and so wretched men, whence come so many unhappy ones, who lead a life of tears in the meanest condition? Why are not those free from calamity who every moment, every instant, load and heap up the altars with sacrifices? Do we not see that some of them, say the learned, are the seats of diseases, the light of their eves quenched, and their ears stopped, that they cannot move with their feet, that they live mere trunks without the use of their hands, that they are swallowed up, overwhelmed, and destroyed by conflagrations, shipwrecks, and disasters; [4816] that, having been stripped of immense fortunes, they support themselves by labouring for hire, and beg for alms at last; that they are exiled, proscribed, always in the midst of sorrow, overcome by the loss of children, and harassed by other misfortunes, the kinds and forms of which no enumeration can comprehend? But assuredly this would not occur if the gods, who had been laid under obligation, were able to ward off, to turn aside, those evils from those who merited this favour. But now, because in these mishaps there is no room for the interference of the gods, but all things are brought about [4817] by inevitable necessity, the appointed course of events goes on and accomplishes that which has been once determined.
[4814] Lit., "whence."
[4815] Lit., "so innumerable."
[4816] Lit., "ruins."
[4817] So Canterus suggests conf-iuntfor the ms. confic---"bring about,"
12. Or the gods of heaven should be said to be ungrateful if, while they have power to prevent it, they suffer an unhappy race to be involved in so many hardships and disasters. But perhaps they may say something of importance in answer to this, and not such as should be received by deceitful, fickle, and scornful ears. This point, however, because it would require too tedious and prolix discussion, [4818] we hurry past unexplained and untouched, content to have stated this alone, that you give to your gods dishonourable reputations if you assert that on no other condition do they bestow blessings and turn away what is injurious, except they have been first bought over with the blood of she-goats and sheep, and with the other things which are put upon their altars. For it is not fitting, in the first place, that the power of the deities and the surpassing eminence of the celestials should be believed to keep their favours on sale, first to receive a price, and then to bestow them; and then, which is much more unseemly, that they aid no one unless they receive their demands, and that they suffer the most wretched to undergo whatever perils may befall them, [4819] while they could ward these off, and come to their aid. If of two who are sacrificing, one is a scoundrel, [4820] and rich, the other of small fortune, but worthy of praise for his integrity and goodness,--if the former should slay a hundred oxen, and as many ewes with their lambkins, the poor man burn a little incense, and a small piece of some odorous substance,--will it not follow that it should be believed that, if only the deities bestow nothing except when rewards are first offered, they will give their favour [4821] to the rich man, turn their eyes away from the poor, whose gifts were restricted not by his spirit, but by the scantiness of his means? [4822] For where the giver is venal and mercenary, there it must needs be that favour is granted according to the greatness of the gift by which it is purchased, and that a favourable decision is given to him from whom [4823] far the greater reward and bribe, though this be shameful, flows to him who gives it. [4824] What if two nations, on the other hand, arrayed against each other in war, enriched the altars of the gods with equal sacrifices, and were to demand that their power and help should be given to them, the one against the other: must it not, again, be believed that, if they are persuaded to be of service by rewards, they are at a loss between both sides, are struck motionless, and do not perceive what to do, since they understand that their favour has been pledged by the acceptance of the sacrifices? For either they will give assistance to this side and to that, which is impossible, for in that case they will fight themselves against themselves, strive against their own favour and wishes; or they will do nothing to aid either nation [4825] after the price of their aid has been paid and received, which is very wicked. All this infamy, therefore, should be removed far from the gods; nor should it be said at all that they are won over by rewards and payments to confer blessings, and remove what is disagreeable, if only they are true gods, and worthy to be ranked under this name. For either whatever happens, happens inevitably, and there is no place in the gods for ambition and favour; or if fate is excluded and got rid of, it does not belong to the celestial dignity to sell the boon of its services, [4826] and the conferring of its bounties.