[4942] 50 in Orelli.
[4943] It is important to notice the evidence in this one sentence of haste and want of revision. In the first line we find a genitive (discordiarum--"dissensions"), but not the noun on which it depends; and in the apodosis a verb (disjunctas esse--"have been removed," i.e., "are remote") has no subject, although its gender imperatively requires that has res, or some such words, be supplied. One omission might have been easily ascribed to a slip on the part of the copyist; but two omissions such as these occurring so closely, must, it would seem, be assigned to the impetuous disregard of minutiæ with which Arnobius blocked out a conclusion which was never carefully revised. (Cf. Appendix, note 1, and p. 539, n. 8.) The importance of such indications is manifest in forming an opinion on the controversy as to this part of the work.
[4944] Lit., "are of...those meeting the functions of mortality," obeunti-um, corrected by Gelenius (according to Orelli) for the ms. -bus, retained, though unintelligible, by Canterus, Oberth., and Hild.
[4945] [See p. 519, note 1, and p. 528, cap. 26, supra.]
[4946] Lit., "of." [Cap. 29, p. 529, supra.]
[4947] Lit., "some time."
37. Since these things are so, and since there is so great difference between [4948] our opinions and yours, where are we, on the one hand, impious, or you pious, since the decision as to [4949] piety and impiety must be founded on the opinions of the two parties? For he who makes himself an image which he may worship for a god, or slaughters an innocent beast, and burns it on consecrated altars, must not be held to be devoted to religion. [4950] Opinion constitutes religion, and a right way of thinking about the gods, so that you do not think that they desire anything contrary to what becomes their exalted position, which is manifest. [4951] For since we see all the things which are offered to them consumed here under our eyes, what else can be said to reach them from us than opinions worthy of the gods, and most appropriate to their name? These are the surest gifts, these true sacrifices; for gruel, incense, and flesh feed the devouring flames, and agree very well with the parentalia [4952] of the dead.
[4948] Lit., "of." [Cap. 29, p. 529, supra.]
[4949] Lit., "of." [Cap. 29, p. 529, supra.]
[4950] Lit., "divine things."
[4951] So the ms., both Roman edd., Hild., and Oehler, reading promptæ; corrected præsumptæ--"taken for granted," in the rest.
[4952] i.e., offerings to parents, as the name implies, and other relatives who were dead.
38. [4953] If the immortal gods cannot be angry, says my opponent, and their nature is not agitated or troubled by any passions, what do the histories, the annals mean, in which we find it written [4954] that the gods, moved by some annoyances, occasioned pestilences, sterility, [4955] failure of crops, and other dangers, to states and nations; and that they again, being appeased and satisfied by means of [4956] sacrifices, laid aside their burning anger, and changed the state of the atmosphere and times into a happier one? What is the meaning of the earth's roarings, the earthquakes, which we have been told occurred because the games had been celebrated carelessly, and their nature and circumstances had not been attended to, and yet, on their being celebrated afresh, and repeated with assiduous care, the terrors of the gods were stilled, and they were recalled to care and friendship for men? How often, after that--in obedience to the commands of the seers and the responses of the diviners--sacrifice has been offered, and certain gods have been summoned from nations dwelling beyond the sea, and shrines erected to them, and certain images and statues set on loftier pillars, have fears of impending dangers been diverted, and the most troublesome enemies beaten, and the republic extended both by repeated joyous victories, and by gaining possession of several provinces! Now, certainly this would not happen if the gods despised sacrifices, games, and other acts of worship, and did not consider themselves honoured by expiratory offerings. If, then, all the rage and indignation of the deities are cooled when these things are offered, and if those things become favourable which seemed fraught with terrors, it is clear that all these things are not done without the gods wishing them, and that it is vain, and shows utter ignorance, to blame us for giving them.
[4953] 35 in Orelli.
[4954] Lit., "in the writings of which we read."
[4955] Pl.
[4956] Lit., "by satisfaction of."
39. [4957] We have come, then, in speaking, to the very point of the case, to that on which the question hinges, to the real and most intimate part of the discussion, which it is fitting that, laying aside superstitious dread, and putting away partiality, we should examine whether these are gods whom you assert to be furious when offended, and to be rendered mild by sacrifices; or whether they are something far different, and should be separated from the notion of this name and power. For we do not deny that all these things are to be found in the writings of the annalists which have been brought forward by you in opposition; for we ourselves also, according to the measure and capacity of our abilities, have read, and know, that it has been recorded that once at the ludi circenses, celebrated in honour of Jupiter the supreme, a master dragged across the middle of the arena, and afterwards, according to custom, punished with the cross, a very worthless slave whom he had beaten with rods. Then, when the games were ended, and the races not long finished, a pestilence began to distress the state; and when each day brought fresh ill worse than what was before, [4958] and the people were perishing in crowds, in a dream Jupiter said to a certain rustic, obscure from the lowliness of his lot, that he should go [4959] to the consuls, point out that the dancer [4960] had displeased him, that it might be better for the state if the respect due to the games were paid to them, and they were again celebrated afresh with assiduous care. And when he had utterly neglected to do this, either because he supposed it was an empty dream, and would find no credence with those to whom he should tell it, or because, remembering his natural insignificance, he avoided and dreaded approaching those who were so powerful, [4961] Jupiter was rendered hostile to the lingerer, and imposed as punishment on him the death of his sons. Afterwards, when he [4962] threatened the man himself with death unless he went to announce his disapproval of the dancer,--overcome by fear of dying, since he was already himself also burning with the fever of the plague, having been infected, he was carried to the senate-house, as his neighbours wished, and, when his vision had been declared, the contagious fever passed away. The repetition of the games being then decreed, great care was, on the one hand, given to the shows, and its former good health was restored to the people.
[4957] 36 in Orelli. [See note 1, Appendix, p. 539, infra.]
[4958] Lit., "added evil heavier than evil."
[4959] So later edd., reading vaderet from the margin of Ursinus, while the first three retain the ms. reading suaderet--"persuade."
[4960] i.e., the slave writhing under the scourge.
[4961] Lit., "of so great power."
[4962] i.e., Jupiter.
40. [4963] But neither shall we deny that we know this as well, that once on a time, when the state and republic were in difficulties, caused either by [4964] a terrible plague continually infecting the people and carrying them off, or by enemies powerful, and at that time almost threatening to rob it of its liberty [4965] because of their success in battle,--by order and advice of the seers, certain gods [4966] were summoned from among nations dwelling beyond the sea, and honoured with magnificent temples; and that the violence of the plague abated, and very frequent triumphs were gained, the power of the enemy being broken, and the territory of the empire was increased, and provinces without number fell under your sway. But neither does this escape our knowledge, that we have seen it asserted that, when the Capitol was struck by a thunderbolt, and many other things in it, the image of Jupiter also, which stood on a lofty pillar, was hurled from its place. Thereafter a response was given by the soothsayers, that cruel and very sad mischances were portended from fire and slaughter, from the destruction of the laws, and the overthrow of justice, especially, however, from enemies themselves belonging to the nation, and from an impious band of conspirators; but that these things could not be averted, nay, that the accursed designs could not be revealed, unless Jupiter were again set up firmly on a higher pillar, turned towards the east, and facing the rays of the rising sun. Their words were trustworthy, for, when the pillar was raised, and the statue turned towards the sun, the secrets were revealed, and the offences made known were punished.
[4963] 37 in Orelli.
[4964] Lit., "which either a...made," etc.
[4965] Lit., "very near to danger of carrying off liberty."
[4966] Cf. ii. 73.
41. [4967] All these things which have been mentioned, have indeed a miraculous appearance,--rather, they are believed to have it,--if they come to men's ears just as they have been brought forward; and we do not deny that there is in them something which, being placed in the fore front, as the saying is, may stun the ears, and deceive by its resemblance to truth. But if you will look closely at what was done, the personages and their pleasures, [4968] you will find that there is nothing worthy of the gods, and, as has already been said often, nothing worthy to be referred to the splendour and majesty of this race. For, first, who is there who will believe that he was a god who was pleased with horses running to no purpose, [4969] and considered it most delightful that he should be summoned [4970] by such sports? Rather, who is there who will agree that that was Jupiter--whom you call the supreme god, and the creator of all things which are--who set out from heaven to behold geldings vieing with each other in speed, and running [4971] the seven rounds of the course; and that, although he had himself determined that they should not be equally nimble, he nevertheless rejoiced to see them pass each other, and be passed, some in their haste falling forward upon their heads, and overturned upon their backs along with their chariots, others dragged along and lamed, their legs being broken; and that he considered as the highest pleasures fooleries mixed with trifles and cruelties, which any man, even though fond of pleasure, and not trained to strive after seriousness and dignity, would consider childish, and spurn as ridiculous? Who is there, I say, who will believe--to repeat this word assiduously--that he was divine who, being irritated because a slave was led across the circus, about to suffer and be punished as he deserved, was inflamed with anger, and prepared himself to take vengeance? For if the slave was guilty, and deserved to be punished with that chastisement, why should Jupiter have been moved with any indignation when nothing was being done unjustly, nay, when a guilty fellow was being punished, as was right? But if he was free from guilt, and not worthy of punishment at all, Jupiter himself was the cause of the dancer's vitiating the games, [4972] for when he might have helped him, he did him no service--nay, sought both to allow what he disapproved, and to exact from others the penalty for what he had permitted. And why, then, did he complain and declare that he was wronged in the case of that dancer because he was led through the midst of the circus to suffer the cross, with his back torn by rods and scourges?
[4967] 38 in Orelli.
[4968] So the ms., LB., Hild., and Oehler, reading volu-p-tates, i.e., the games and feasts spoken of previously; the other edd. read -n---"wishes."
[4969] Oehler explains frustra by otiose--"who was leisurely delighted," but there is no reason why it should not have its usual meaning, as above. [See note 1, Appendix, p. 539.]
[4970] i.e., from heaven. Instead of e-vocari, however, Heraldus has proposed a---"be diverted."
[4971] Lit., "unfolding."
[4972] Lit., "was in the cause of the vicious dancer."
42. [4973] And what pollution or abomination could have flowed from this, either to make the circus less pure, or to defile Jupiter, seeing that in a few moments, in a few seconds, he beheld so many thousands throughout the world perish by different kinds of death, and with various forms of torture? He was led across, says my opponent, before the games began to be celebrated. If from a sacrilegious spirit and contempt [4974] for religion, we have reason to excuse Jupiter for being indignant that he was contemned, and that more anxious care was not given to his games. But if from mistake or accident that secret fault was not observed and known, would it not have beer right and befitting Jupiter to pardon human failings, and grant forgiveness to the blindness of ignorance? But it was necessary that it should be punished. And after this, will any one believe that he was a god who avenged and punished neglect of a childish show by the destruction of a state? that he had any seriousness and dignity, or any steady constancy, who, that he might speedily enjoy pleasure afresh, turned the air men breathed [4975] into a baneful poison, and ordered the destruction of mortals by plague and pestilence? If the magistrate who presided over the games was too careless in learning who on that day had been led across the circus, and blame was therefore contracted, what had the unhappy people done that they should in their own persons suffer the penalty of another's offences, and should be forced to hurry out of life by contagious pestilences? Nay, what had the women, whose weakness did not allow them to take part in public business, the grown-up [4976] maidens, the little boys, finally the young children, yet dependent for food on their nurses,--what had these done that they should be assailed with equal, with the same severity, and that before they tasted the joy of life [4977] they should feel the bitterness of death?