Castor and Pollux carried off the brides of others, but not with impunity, to whose death and burial Homer bears witness, not with poetical, but simple faith. Mercurius, who was the father of Androgynus by his intrigue with Venus, deserved to be a god, because he invented the lyre and the palæstra. Father Bacchus, after subduing India as a conqueror, having by chance come to Crete, saw Ariadne on the shore, whom Theseus had forced and deserted. Then, being inflamed by love, he united her in marriage to himself, and placed her crown, as the poets say, conspicuously among the stars. The mother of the gods [1463] herself, while she lived in Phrygia after the banishment and death of her husband, though a widow, and aged, was enamoured of a beautiful youth; and because he was not faithful, she mutilated, and rendered him effeminate: on which account even now she delights in the Galli [1464] as her priests.
[1461] Cicero, De Nat. Deor., iii. 22.
[1462] When Pelias had promised his daughter Alcestis to Admetus, on condition of his coming to her in a chariot drawn by lions and boars, Apollo enabled Admetus to fulfil this condition.
[1463] Rhea or Cybele.
[1464] Galli, the priests of Cybele, were so called: they mutilated themselves, and performed many raving ceremonies.
Chap. IX.--Of the Disgraceful Deeds of the Gods.
Whence did Ceres bring forth Proserpine, except from debauchery? Whence did Latona bring forth her twins, except from crime? Venus having been subject to the lusts of gods and men, when she reigned in Cyprus, invented the practice of courtesanship, and commanded women to make traffic of themselves, that she might not alone be infamous. Were the virgins themselves, Minerva and Diana, chaste? Whence, then, did Erichthonius arise? Did Vulcan shed his seed upon the ground, and was man born from that as a fungus? Or why did Diana banish Hippolytus either to a retired place, or give him up to a woman, where he might pass his life in solitude among unknown groves, and having now changed his name, might be called Virbius? What do these things signify but impurity, which the poets do not venture to confess?
Chap. X.--Of Jupiter, and His Licentious Life.
But respecting the king and father of all these, Jupiter, whom they believe to possess the chief power in heaven,--what power [1465] had he, who banished his father Saturnus from his kingdom, and pursued him with arms when he fled? What self-restraint had he, who indulged every kind of lust? For he made Alcmena and Leda, the wives of great men, infamous through his adultery: he also, captivated with the beauty of a boy, carried him off with violence as he was hunting and meditating manly things, that he might treat him as a woman. Why should I mention his debaucheries of virgins? and how great a multitude of these there was, is shown by the number of his sons. In the case of Thetis alone he was more temperate. For it bad been predicted that the son whom she should bring forth would be more powerful than his father. Therefore he struggled with his love, that one might not be born greater than himself. He knew, therefore, that he was not of perfect virtue, greatness, and power, since he feared that which he himself had done to his father. Why, therefore, is he called best and greatest, since he both contaminated himself with faults, which is the part of one who is unjust and bad, and feared a greater than himself, which is the part of one who is weak and inferior?
[1465] Quid potestatis. Others read "pietatis," which appears more suitable to the sense of the passage.
Chap. XI.--The Various Emblems Under Which the Poets Veiled the Turpitude of Jupiter.
But some one will say that these things are feigned by the poets. This is not the usage of the poets, to feign in such a manner that you fabricate the whole, but so that you cover the actions themselves with a figure, and, as it were, with a variegated veil. Poetic licence has this limit, not that it may invent the whole, which is the part of one who is false and senseless, but that it may change something consistently with reason. They said that Jupiter changed himself into a shower of gold, that he might deceive Danae. What is a shower of gold? Plainly golden coins, by offering a great quantity of which, and pouring them into her bosom, he corrupted the frailty of her virgin soul by this bribe. Thus also they speak of a shower of iron, when they wish to signify a multitude of javelins. He carried off his catamite upon an eagle. What is the eagle? Truly a legion, since the figure of this animal is the standard of the legion. He carried Europa across the sea on a bull. What is the bull? Clearly a ship, which had its tutelary image [1466] fashioned in the shape of a bull. So assuredly the daughter of Inachus was not turned into a cow, nor as such did she swim across, but she escaped the anger of Juno in a ship which had the form of a cow. Lastly, when she had been conveyed to Egypt, she became Isis, whose voyage is celebrated on a fixed day, in memory of her flight.
[1466] Tutela. The image of some deity, supposed to be the tutelary guardian of the ship, was usually painted on the stern.
Chap. XII.--The Poets Do Not Invent All Those Things Which Relate to the Gods.
You see, then, that the poets did not invent all things, and that they prefigured some things, that, when they spoke the truth, they might add something like this of divinity to those whom they called gods; as they did also respecting their kingdoms. For when they say that Jupiter had by lot the kingdom of Coelus, they either menu Mount Olympus, on which ancient stories relate that Saturnus, and afterwards Jupiter, dwelt, or a part of the East, which is, as it were, higher, because the light arises thence; but the region of the West is lower, and therefore they say that Pluto obtained the lower regions; but that the sea was given to Neptune, because he had the maritime coast, with all the islands. Many things are thus coloured by the poets; and they who are ignorant of this, censure them as false, but only in word: for in fact they believe them, since they so fashion the images of the gods, that when they make them male and female, and confess that some are married, some parents, and some children, they plainly assent to the poets; for these relations cannot exist without intercourse and the generation of children.
Chap. XIII.--The Actions of Jupiter are Related from the Historian Euhemerus.
But let us leave the poets; let us come to history, which is supported both by the credibility of the facts and by the antiquity of the times. Euhemerus was a Messenian, a very ancient writer, who gave an account of the origin of Jupiter, and his exploits, and all his posterity, gathered from the sacred inscriptions of ancient temples; he also traced out the parents of the other gods, their countries, actions, commands, and deaths, and even their sepulchres. And this history Ennius translated into Latin, whose words are these:--
"As these things are written, so is the origin and kindred of Jupiter and his brothers; after this manner it is handed clown to us in the sacred writing."
The same Euhemerus therefore relates that Jupiter, when he had five times gone round the world, and had distributed governments to his friends and relatives, and had given laws to men, and had wrought many other benefits, being endued with immortal glory and everlasting remembrance, ended his life in Crete, and departed to the gods, and that his sepulchre is in Crete, in the town of Gnossus, and that upon it is engraved in ancient Greek letters Zankronou, which is Jupiter the son of Saturnus. It is plain, therefore, from the things which I have related, that he was a man, and reigned on the earth.
Chap. XIV.--The Actions of Saturnus and Uranus Taken from the Historians.
Let us pass on to former things, that we may discover the origin of the whole error. Saturnus is said to have been born of Coelus and Terra. This is plainly incredible; but there is a certain reason why it is thus related, and he who is ignorant of this rejects it as a fable. That Uranus was the father of Saturnus, both Hermes affirms, and sacred history teaches. When Trismegistus said that there were very few men of perfect learning, he enumerated among them his relatives, Uranus, Saturnus, and Mercurius. Euhemerus relates that the same Uranus was the first who reigned on earth, using these words: "In the beginning Coelus first had the chief power on earth: he instituted and prepared that kingdom for himself together with his brothers." [1467]
[1467] From this point the manuscripts are defective to ch. xx.
Chap. XX.--Of the Gods Peculiar to the Romans.
I have spoken of the religious rites which are common to all nations. I will now speak of the gods which the Romans have peculiar to themselves. Who does not know that the wife of Faustulus, the nurse of Romulus and Remus, in honour of whom the Larentinalia were instituted, was a harlot? And for this reason she was called Lupa, and represented in the form of a wild beast. Faula also and Flora were harlots, of whom the one was the mistress of Hercules, as Verrius relates; the other, having acquired great wealth by her person, made the people her heir, and on this account the games called Floralia are celebrated in her honour.
Tatius consecrated the statue of a woman which had been found in the principal sewer, and called it by the name of the goddess Cloacina. The Romans, being besieged by the Gauls, made engines for throwing weapons of the hair of women; and on this account they erected an altar and temple to Venus Calva: [1468] also to Jupiter Pistor, [1469] because he had advised them in a dream to make all their corn into bread, and to throw it upon the enemy; and when this had been done, the Gauls, despairing of being able to reduce the Romans by famine, had abandoned the siege. Tullus Hostilius made Fear and Pallor gods. Mind is also worshipped; but if they had possessed it, they would never, I believe, have thought that it ought to be worshipped. Marcellus originated Honour and Virtue.
[1468] i.e., Venus the bald.
[1469] i.e., Jupiter the baker.
Chap. XXI.--Of the Sacred Rites of the Roman Gods.
But the senate also instituted other false gods of this kind,--Hope, Faith, Concord, Peace, Chastity, Piety; all of which, since they ought truly to be in the minds of men, they have falsely placed within walls. But although these have no substantial existence outside of man, nevertheless I should prefer that they should be worshipped, rather than Blight or Fever, which ought not to be consecrated, but rather to be execrated; than Fornax, together with her sacred ovens; than Stercutus, who first showed men to enrich the ground with manure; than the goddess Muta, who brought forth the Lares; than Cumina, who presides over the cradles of infants; than Caca, who gave information to Hercules respecting the stealing of his cattle, that he might slay her brother. How many other monstrous and ludicrous fictions there are, respecting which it is grievous to speak! I do not, however, wish to omit notice of Terminus, since it is related that he did not give way even to Jupiter, though he was an unwrought stone. They suppose that he has the custody of the boundaries, and public prayers are offered to him, that he may keep the stone of the Capitol immoveable, and preserve and extend the boundaries of the Roman empire.
Chap. XXII.--Of the Sacred Rites Introduced by Faunus and Numa.
Faunas was the first in Latium who introduced these follies, who both instituted bloody sacrifices to his grandfather Saturnus, and wished that his father Picus should be worshipped as a god, and placed Fatua Fauna his wife and sister among the gods, and named her the good goddess. Then at Rome, Numa, who burthened those rude and rustic then with new superstitions, instituted priesthoods, and distributed the gods into families and nations, that he might call off the fierce spirits of the people from the pursuits of arms. Therefore Lucilius, in deriding the folly of those who are slaves to vain superstitions, introduced these verses:--
"Those bugbears [1470] the Lamiæ, which Faunus and Numa Pompilius and others instituted, at these he trembles; he places everything in this. As infant boys believe that every statue of bronze is a living man, so these imagine that all things reigned are true: they believe that statues of bronze contain a heart. It is a painter's [1471] gallery; nothing is real, everything fictitious."
Tullius also, writing of the nature of the gods, complains that false and fictitious gods have been introduced, and that from thus source have arisen false opinions, and turbulent errors, and almost old womanly superstitions, which opinion ought in comparison [1472] with others to be esteemed more weighty, because these things were spoken by one who was both a philosopher and a priest.