New Advent
 Home   Encyclopedia   Summa   Fathers   Bible   Library 
 A  B  C  D  E  F  G  H  I  J  K  L  M  N  O  P  Q  R  S  T  U  V  W  X  Y  Z 
Home > Fathers of the Church > Divine Institutes (Lactantius) > Book II

Divine Institutes, Book II (Of the Origin of Error)

Chapter 1. That forgetfulness of reason makes men ignorant of the true God, whom they worship in adversity and despise in prosperity.

Although I have shown in the first book that the religious ceremonies of the gods are false, because those in whose honour the general consent of men throughout the world by a foolish persuasion undertook various and dissimilar rites were mortals, and when they had completed their term of life, yielded to a divinely appointed necessity and died, yet, lest any doubt should be left, this second book shall lay open the very fountain of errors, and shall explain all the causes by which men were deceived, so that at first they believed that they were gods, and afterwards with an inveterate persuasion persevered in the religious observances which they had most perversely undertaken. For I desire, O Emperor Constantine, now that I have proved the emptiness of these things, and brought to light the impious vanity of men, to assert the majesty of the one God, undertaking the more useful and greater duty of recalling men from crooked paths, and of bringing them back into favour with themselves, that they may not, as some philosophers do, so greatly despise themselves, nor think that they are weak and useless, and of no account, and altogether born in vain. For this notion drives many to vicious pursuits. For while they imagine that we are a care to no God, or that we are about to have no existence after death, they altogether give themselves to the indulgence of their passions; and while they think that it is allowed them, they eagerly apply themselves to the enjoyment of pleasures, by which they unconsciously run into the snares of death; for they are ignorant as to what is reasonable conduct on the part of man: for if they wished to understand this, in the first place they would acknowledge their Lord, and would follow after virtue and justice; they would not subject their souls to the influence of earth-born fictions, nor would they seek the deadly fascinations of their lusts; in short, they would value themselves highly, and would understand that there is more in man than appears; and that they cannot retain their power and standing unless men lay aside depravity, and undertake the worship of their true Parent. I indeed, as I ought, often reflecting on the sum of affairs, am accustomed to wonder that the majesty of the one God, which keeps together and rules all things, has come to be so forgotten, that the only befitting object of worship is, above all others, the one which is especially neglected; and that men have sunk to such blindness, that they prefer the dead to the true and living God, and those who are of the earth, and buried in the earth, to Him who was the Creator of the earth itself.

And yet this impiety of men might meet with some indulgence if the error entirely arose from ignorance of the divine name. But since we often see that the worshippers of other gods themselves confess and acknowledge the Supreme God, what pardon can they hope for their impiety, who do not acknowledge the worship of Him whom man cannot altogether be ignorant of? For both in swearing, and in expressing a wish, and in giving thanks, they do not name Jupiter, or a number of gods, but God; so entirely does the truth of its own accord break forth by the force of nature even from unwilling breasts. And this, indeed, is not the case with men in their prosperity. For then most of all does God escape the memory of men, when in the enjoyment of His benefits they ought to honour His divine beneficence. But if any weighty necessity shall press them, then they remember God. If the terror of war shall have resounded, if the pestilential force of diseases shall have overhung them, if long-continued drought shall have denied nourishment to the crops, if a violent tempest or hail shall have assailed them, they betake themselves to God, aid is implored from God, God is entreated to succour them. If any one is tossed about on the sea, the wind being furious, it is this God whom he invokes. If any one is harassed by any violence, he implores His aid. If any one, reduced to the last extremity of poverty, begs for food, he appeals to God alone, and by His divine and matchless name alone he seeks to gain the compassion of men. Thus they never remember God, unless it be while they are in trouble. When fear has left them, and the dangers have withdrawn, then in truth they quickly hasten to the temples of the gods: they pour libations to them, they sacrifice to them, they crown them with garlands. But to God, whom they called upon in their necessity itself, they do not give thanks even in word. Thus from prosperity arises luxury; and from luxury, together with all other vices, there arises impiety towards God.

From what cause can we suppose this to arise? Unless we imagine that there is some perverse power which is always hostile to the truth, which rejoices in the errors of men, whose one and only task it is perpetually to scatter darkness, and to blind the minds of men, lest they should see the light—lest, in short, they should look to heaven, and observe the nature of their own body, the origin of which we shall relate at the proper place; but now let us refute fallacies. For since other animals look down to the ground, with bodies bending forward, because they have not received reason and wisdom, whereas an upright position and an elevated countenance have been given to us by the Creator God, it is evident that these ceremonies paid to the gods are not in accordance with the reason of man, because they bend down the heaven-sprung being to the worship of earthly objects. For that one and only Parent of ours, when He created man—that is, an animal intelligent and capable of exercising reason,— raised him from the ground, and elevated him to the contemplation of his Creator. As an ingenious poet has well represented it:—

And when other animals bend forward and look to the earth, He gave to man an elevated countenance, and commanded him to look up to the heaven, and to raise his countenance erect to stars.

From this circumstance the Greeks plainly derived the name νθρωπος, because he looks upward. They therefore deny themselves, and renounce the name of man, who do not look up, but downward: unless they think that the fact of our being upright is assigned to man without any cause. God willed that we should look up to heaven, and undoubtedly not without reason. For both the birds and almost all of the dumb creation see the heaven, but it is given to us in a peculiar manner to behold the heaven as we stand erect, that we may seek religion there; that since we cannot see God with our eyes, we may with our mind contemplate Him, whose throne is there: and this cannot assuredly be done by him who worships brass and stone, which are earthly things. But it is most incorrect that the nature of the body, which is temporary, should be upright, but that the soul itself, which is eternal, should be abject; whereas the figure and position have no other signification, except that the mind of man ought to look in the same direction as his countenance, and that his soul ought to be as upright as his body, so that it may imitate that which it ought to rule. But men, forgetful both of their name and nature, cast down their eyes from the heaven, and fix them upon the ground, and fear the works of their own hands, as though anything could be greater than its own artificer.

Chapter 2. What was the first cause of making images; of the true likeness of God, and the true worship of him.

What madness is it, then, either to form those objects which they themselves may afterwards fear, or to fear the things which they have formed? But, they say, we do not fear the images themselves, but those beings after whose likeness they were formed, and to whose names they are dedicated. You fear them doubtless on this account, because you think that they are in heaven; for if they are gods, the case cannot be otherwise. Why, then, do you not raise your eyes to heaven, and, invoking their names, offer sacrifices in the open air? Why do you look to walls, and wood, and stone, rather than to the place where you believe them to be? What is the meaning of temples and altars? What, in short, of the images themselves, which are memorials either of the dead or absent? For the plan of making likenesses was invented by men for this reason, that it might be possible to retain the memory of those who had either been removed by death or separated by absence. In which of these classes, then, shall we reckon the gods? If among the dead, who is so foolish as to worship them? If among the absent, then they are not to be worshipped, if they neither see our actions nor hear our prayers. But if the gods cannot be absent—for, since they are divine, they see and hear all things, in whatever part of the universe they are—it follows that images are superfluous, since the gods are present everywhere, and it is sufficient to invoke with prayer the names of those who hear us. But if they are present, they cannot fail to be at hand at their own images. It is entirely so, as the people imagine, that the spirits of the dead wander about the tombs and relics of their bodies. But after that the deity has begun to be near, there is no longer need of his statue.

For I ask, if any one should often contemplate the likeness of a man who has settled in a foreign land, that he may thus solace himself for him who is absent, would he also appear to be of sound mind, if, when the other had returned and was present, he should persevere in contemplating the likeness, and should prefer the enjoyment of it, rather than the sight of the man himself? Assuredly not. For the likeness of a man appears to be necessary at that time when he is far away; and it will become superfluous when he is at hand. But in the case of God, whose spirit and influence are diffused everywhere, and can never be absent, it is plain that an image is always superfluous. But they fear lest their religion should be altogether vain and empty if they should see nothing present which they may adore, and therefore they set up images; and since these are representations of the dead, they resemble the dead, for they are entirely destitute of perception. But the image of the ever-living God ought to be living and endued with perception. But if it received this name from resemblance, how can it be supposed that these images resemble God, which have neither perception nor motion? Therefore the image of God is not that which is fashioned by the fingers of men out of stone, or bronze, or other material, but man himself, since he has both perception and motion, and performs many and great actions. Nor do the foolish men understand, that if images could exercise perception and motion, they would of their own accord adore men, by whom they have been adorned and embellished, since they would be either rough and unpolished stone, or rude and unshapen wood, had they not been fashioned by man.

Man, therefore, is to be regarded as the parent of these images; for they were produced by his instrumentality, and through him they first had shape, figure, and beauty. Therefore he who made them is superior to the objects which were made. And yet no one looks up to the Maker Himself, or reverences Him: he fears the things which he has made, as though there could be more power in the work than in the workman. Seneca, therefore, rightly says in his moral treatises: They worship the images of the gods, they supplicate them with bended knee, they adore them, they sit or stand beside them through the whole day, they offer to them contributions, they slay victims; and while they value these images so highly, they despise the artificers who made them. What is so inconsistent, as to despise the statuary and to adore the statue; and not even to admit to your society him who makes your gods? What force, what power can they have, when he who made them has none? But he was unable to give to these even those powers which he had, the power of sight, of hearing, of speech, and of motion. Is any one so foolish as to suppose that there is anything in the image of a god, in which there is nothing even of a man except the mere resemblance? But no one considers these things; for men are imbued with this persuasion, and their minds have thoroughly imbibed the deception of folly. And thus beings endowed with sense adore objects which are senseless, rational beings adore irrational objects, those who are alive adore inanimate objects, those sprung from heaven adore earthly objects. It delights me, therefore, as though standing on a lofty watchtower, from which all may hear, to proclaim aloud that saying of Persius:

O souls bent down to the earth, and destitute of heavenly things?

Rather look to the heaven, to the sight of which God your Creator raised you. He gave to you an elevated countenance; you bend it down to the earth; you depress to things below those lofty minds, which are raised together with their bodies to their parent, as though it repented you that you were not born quadrupeds. It is not befitting that the heavenly being should make himself equal to things which are earthly, and incline to the earth. Why do you deprive yourselves of heavenly benefits, and of your own accord fall prostrate upon the ground? For you do wretchedly roll yourselves on the ground, when you seek here below that which you ought to have sought above. For as to those vain and fragile productions, the work of man's hands, from whatever kind of material they are formed, what are they but earth, out of which they were produced? Why, then, do you subject yourselves to lower objects? Why do you place the earth above your heads? For when you lower yourselves to the earth, and humiliate yourselves, you sink of your own accord to hell, and condemn yourselves to death; for nothing is lower and more humble than the earth, except death and hell. And if you wished to escape these, you would despise the earth lying beneath your feet, preserving the position of your body, which you received upright, in order that you might be able to direct your eyes and your mind to Him who made it. But to despise and trample upon the earth is nothing else than to refrain from adoring images, because they are made of earth; also not to desire riches, and to despise the pleasures of the body, because wealth, and the body itself, which we make use of as a lodging, is but earth. Worship a living being, that you may live; for he must necessarily die who has subjected himself and his soul to the dead.

Chapter 3. That Cicero and other men of learning erred in not turning away the people from error.

But what does it avail thus to address the vulgar and ignorant, when we see that learned and prudent men, though they understand the vanity of these ceremonies, nevertheless through some perverseness persist in the worship of those very objects which they condemn? Cicero was well aware that the deities which men worshipped were false. For when he had spoken many things which tended to the overthrow of religious ceremonies, he said nevertheless that these matters ought not to be discussed by the vulgar, lest such discussion should extinguish the system of religion which was publicly received. What can you do respecting him, who, when he perceives himself to be in error, of his own accord dashes himself against the stones, that all the people may stumble? Or tears out his own eyes, that all may be blind? Who neither deserves well of others, whom he suffers to be in error, nor of himself, since he inclines to the errors of others, and makes no use of the benefit of his own wisdom, so as to carry out in action the conception of his own mind, but knowingly and consciously thrusts his foot into the snare, that he also may be taken with the rest, whom he ought, as the more prudent, to have extricated? Nay rather, if you have any virtue, Cicero, endeavour to make the people wise: that is a befitting subject, on which you may expend all the powers of your eloquence. For there is no fear lest speech should fail you in so good a cause, when you have often defended even bad ones with copiousness and spirit. But truly you fear the prison of Socrates, and on that account you do not venture to undertake the advocacy of truth. But, as a wise man, you ought to have despised death. And, indeed, it would have been much more glorious to die on account of good words than on account of revilings. Nor would the renown of your Philippics have been more advantageous to you than the dispersion of the errors of mankind, and the recalling of the minds of men to a healthy state by your disputation.

But let us make allowance for timidity, which ought not to exist in a wise man. Why, then, are you yourself engaged in the same error? I see that you worship things of earth made by the hand: you understand that they are vain, and yet you do the same things which they do, whom you confess to be most foolish. What, therefore, did it profit you, that you saw the truth, which you were neither about to defend nor to follow? If even they who perceive themselves to be in error err willingly, how much more so do the unlearned vulgar, who delight in empty processions, and gaze at all things with boyish minds! They are delighted with trifling things, and are captivated with the form of images; and they are unable to weigh every object in their own minds, so as to understand that nothing which is beheld by the eyes of mortals ought to be worshipped, because it must necessarily be mortal. Nor is it matter of surprise if they do not see God, when they themselves do not even see man, whom they believe that they see. For this, which falls under the notice of the eyes, is not man, but the receptacle of man, the quality and figure of which are not seen from the lineaments of the vessel which contains them, but from the actions and character. They, therefore, who worship images are mere bodies without men, because they have given themselves to corporeal things, and do not see anything with the mind more than with the body; whereas it is the office of the soul to perceive those things more clearly which the eye of the body cannot behold. And that philosopher and poet severely accuses those men as humble and abject, who, in opposition to the design of their nature, prostrate themselves to the worship of earthly things; for he says:

And they abase their souls with fear of the gods, and weigh and press them down to earth.

When he said these things, indeed, his meaning was different— that nothing was to be worshipped, because the gods do not regard the affairs of men.

In another place, at length, he acknowledges that the ceremonies and worship of the gods is an unavailing office:

Nor is it any piety to be often seen with veiled head to turn to a stone, and approach every altar, and fall prostrate on the ground, and spread the hands before the shrines of the gods, and sprinkle the altars with much blood of beasts, and to offer vow after vow.

And assuredly if these things are useless, it is not right that sublime and lofty souls should be called away and depressed to the earth, but that they should think only of heavenly things.

False religious systems, therefore, have been attacked by more sagacious men, because they perceived their falsehood; but the true religion was not introduced, because they knew not what and where it was. They therefore so regarded it as though it had no existence, because they were unable to find it in its truth. And in this manner they fell into a much greater error than they who held a religion which was false. For those worshippers of fragile images, however foolish they may be, inasmuch as they place heavenly things in things which are earthly and corruptible, yet retain something of wisdom, and may be pardoned, because they hold the chief duty of man, if not in reality, yet still in their purpose; since, if not the only, yet certainly the greatest difference between men and the beasts consists in religion. But this latter class, in proportion to their superior wisdom, in that they understood the error of false religion, rendered themselves so much the more foolish, because they did not imagine that some religion was true. And thus, because it is easier to judge of the affairs of others than of their own, while they see the downfall of others, they have not observed what was before their own feet. On either side is found the greatest folly, and a certain trace of wisdom; so that you may doubt which are rather to be called more foolish— those who embrace a false religion, or those who embrace none. But (as I have said) pardon may be granted to those who are ignorant and do not own themselves to be wise; but it cannot be extended to those who, while they profess wisdom, rather exhibit folly. I am not, indeed, so unjust as to imagine that they could divine, so that they might find out the truth by themselves; for I acknowledge that this is impossible. But I require from them that which they were able to perform by reason itself. For they would act more prudently, if they both understood that some form of religion is true, and if, while they attacked false religions, they openly proclaimed that men were not in possession of that which is true.

But this consideration may perhaps have influenced them, that if there were any true religion, it would exert itself and assert its authority, and not permit the existence of anything opposed to it. For they were unable to see at all, on what account, or by whom, and in what manner true religion was depressed, which partakes of a divine mystery and a heavenly secret. And no man can know this by any means, unless he is taught. The sum of the matter is this: The unlearned and the foolish esteem false religions as true, because they neither know the true nor understand the false. But the more sagacious, because they are ignorant of the true, either persist in those religions which they know to be false, that they may appear to possess something; or worship nothing at all, that they may not fall into error, whereas this very thing partakes largely of error, under the figure of a man to imitate the life of cattle. To understand that which is false is truly the part of wisdom, but of human wisdom. Beyond this step man cannot proceed, and thus many of the philosophers have taken away religious institutions, as I have pointed out; but to know the truth is the part of divine wisdom. But man by himself cannot attain to this knowledge, unless he is taught by God. Thus philosophers have reached the height of human wisdom, so as to understand that which is not; but they have failed in attaining the power of saying that which really is. It is a well-known saying of Cicero: I wish that I could as easily find out the truth as I can refute false things. And because this is beyond the power of man's condition, the capability of this office is assigned to us, to whom God has delivered the knowledge of the truth; to the explaining of which the four last books shall be devoted. Now, in the meantime, let us bring to light false things, as we have begun to do.

Chapter 4. Of images, and the ornaments of temples, and the contempt in which they are held even by the heathens themselves.

What majesty, then, can images have, which were altogether in the power of puny man, either that they should be formed into something else, or that they should not be made at all? On which account Priapus thus speaks in Horace:

Formerly I was the trunk of a fig-tree, a useless log, when the carpenter, at a loss whether he should make a bench or a Priapus, decided that it should be a god. Accordingly I am a god, a very great terror to thieves and birds.

Who would not be at ease with such a guardian as this? For thieves are so foolish as to fear the figure of Priapus; though the very birds, which they imagine to be driven away by fear of his scythe, settle upon the images which are skilfully made, that is, which altogether resemble men, build their nests there, and defile them. But Flaccus, as a writer of satire, ridiculed the folly of men. But they who make the images fancy that they are performing a serious business. In short, that very great poet, a man of sagacity in other things, in this alone displayed folly, not like a poet, but after the manner of an old woman, when even in those most highly-finished books he orders this to be done:—

And let the guardianship of Priapus of the Hellespont, who drives away thieves and birds with his willow scythe, preserve them.

Therefore they adore mortal things, as made by mortals. For they may be broken, or burnt, or be destroyed. For they are often apt to be broken to pieces, when houses fall through age, and when, consumed by conflagration, they waste away to ashes; and in many instances, unless aided by their own magnitude, or protected by diligent watchfulness, they become the prey of thieves. What madness is it, then, to fear those objects for which either the downfall of a building, or fires, or thefts, may be feared! What folly, to hope for protection from those things which are unable to protect themselves! What perversity, to have recourse to the guardianship of those which, when injured, are themselves unavenged, unless vengeance is exacted by their worshippers! Where, then, is truth? Where no violence can be applied to religion; where there appears to be nothing which can be injured; where no sacrilege can be committed.

But whatever is subjected to the eyes and to the hands, that, in truth, because it is perishable, is inconsistent with the whole subject of immortality. It is in vain, therefore, that men set off and adorn their gods with gold, ivory, and jewels, as though they were capable of deriving any pleasure from these things. What is the use of precious gifts to insensible objects? Is it the same which the dead have? For as they embalm the bodies of the dead, wrap them in spices and precious garments, and bury them in the earth, so they honour the gods, who when they were made did not perceive it, and when they are worshipped have no knowledge of it; for they did not receive sensibility on their consecration. Persius was displeased that golden vessels should be carried into the temples, since he thought it superfluous that that should be reckoned among religious offerings which was not an instrument of sanctity, but of avarice. For these are the things which it is better to offer as a gift to the god whom you would rightly worship:

Written law and the divine law of the conscience, and the sacred recesses of the mind, and the breast imbued with nobleness.

A noble and wise sentiment. But he ridiculously added this: that there is this gold in the temples, as there are dolls presented to Venus by the virgin; which perhaps he may have despised on account of their smallness. For he did not see that the very images and statues of the gods, wrought in gold and ivory by the hand of Polycletus, Euphranor, and Phidias, were nothing more than large dolls, not dedicated by virgins, to whose sports some indulgence may be granted, but by bearded men. Therefore Seneca deservedly laughs at the folly even of old men. We are not (he says) boys twice, as is commonly said, but are always so. But there is this difference, that when men we have greater subjects of sport. Therefore men offer to these dolls, which are of large size, and adorned as though for the stage, both perfumes, and incense, and odours: they sacrifice to these costly and fattened victims, which have a mouth, but one that is not suitable for eating; to these they bring robes and costly garments, though they have no need of clothing; to these they dedicate gold and silver, of which they who receive them are as destitute as they who have given them.

And not without reason did Dionysius, the despot of Sicily, when after a victory he had become master of Greece, despise, and plunder and jeer at such gods, for he followed up his sacrilegious acts by jesting words. For when he had taken off a golden robe from the statue of the Olympian Jupiter, he ordered that a woollen garment should be placed upon him, saying that a golden robe was heavy in summer and cold in winter, but that a woollen one was adapted to each season. He also took off the golden beard from Æsculapius, saying that it was unbecoming and unjust, that while his father Apollo was yet smooth and beardless, the son should be seen to wear a beard before his father. He also took away the bowls, and spoils, and some little images which were held in the extended hands of the statues, and said that he did not take them away, but received them: for that it would be very foolish and ungrateful to refuse to receive good things, when offered voluntarily by those from whom men were accustomed to implore them. He did these things with impunity, because he was a king and victorious. Moreover, his usual good fortune also followed him; for he lived even to old age, and handed down the kingdom in succession to his son. In his case, therefore, because men could not punish his sacrilegious deeds, it was befitting that the gods should be their own avengers. But if any humble person shall have committed any such crime, there are at hand for his punishment the scourge, fire, the rack, the cross, and whatever torture men can invent in their anger and rage. But when they punish those who have been detected in the act of sacrilege, they themselves distrust the power of their gods. For why should they not leave to them especially the opportunity of avenging themselves, if they think that they are able to do so? Moreover, they also imagine that it happened through the will of the deities that the sacrilegious robbers were discovered and arrested; and their cruelty is instigated not so much by anger as by fear, lest they themselves should be visited with punishment if they failed to avenge the injury done to the gods. And, in truth, they display incredible shallowness in imagining that the gods will injure them on account of the guilt of others, who by themselves were unable to injure those very persons by whom they were profaned and plundered. But, in fact, they have often themselves also inflicted punishment on the sacrilegious: that may have occurred even by chance, which has sometimes happened, but not always. But I will show presently how that occurred. Now in the meantime I will ask, Why did they not punish so many and such great acts of sacrilege in Dionysius, who insulted the gods openly, and not in secret? Why did they not repel this sacrilegious man, possessed of such power, from their temples, their ceremonies, and their images? Why, even when he had carried off their sacred things, had he a prosperous voyage— as he himself, according to his custom, testified in joke? Do you see, he said to his companions who feared shipwreck, how prosperous a voyage the immortal gods themselves give to the sacrilegious? But perhaps he had learned from Plato that the gods have no power.

What of Caius Verres? Whom his accuser Tully compares to this same Dionysius, and to Phalaris, and to all tyrants. Did he not pillage the whole of Sicily, carrying away the images of the gods, and the ornaments of the temples? It is idle to follow up each particular instance: I would fain make mention of one, in which the accuser, with all the force of eloquence— in short, with every effort of voice and of body— lamented about Ceres of Catina, or of Henna: the one of whom was of such great sanctity, that it was unlawful for men to enter the secret recesses of her temple; the other was of such great antiquity, that all accounts relate that the goddess herself first discovered grain in the soil of Henna, and that her virgin daughter was carried away from the same place. Lastly, in the times of the Gracchi, when the state was disturbed both by seditions and by portents, on its being discovered in the Sibylline predictions that the most ancient Ceres ought to be appeased, ambassadors were sent to Henna. This Ceres, then, either the most holy one, whom it was unlawful for men to behold even for the sake of adoration, or the most ancient one, whom the senate and people of Rome had appeased with sacrifices and gifts, was carried away with impunity by Caius Verres from her secret and ancient recesses, his robber slaves having been sent in. The same orator, in truth, when he affirmed that he had been entreated by the Sicilians to undertake the cause of the province, made use of these words: That they had now not even any gods in their cities to whom they might betake themselves, since Verres had taken away the most sacred images from their most venerable shrines. As though, in truth, if Verres had taken them away from the cities and shrines, he had also taken them from heaven. From which it appears that those gods have nothing in them more than the material of which they are made. And not without reason did the Sicilians have recourse to you, O Marcus Tullius, that is, to a man; since they had for three years experienced that those gods had no power. For they would have been most foolish if they had fled for protection against the injuries of men, to those who were unable to be angry with Caius Verres on their own behalf. But, it will be urged, Verres was condemned on account of these deeds. Therefore he was not punished by the gods, but by the energy of Cicero, by which he either crushed his defenders or withstood his influence. Why should I say that, in the case of Verres himself, that was not so much a condemnation as a respite from labour? So that, as the immortal gods had given a prosperous voyage to Dionysius when he was carrying off the spoils of gods, so also they appear to have bestowed on Verres quiet repose, in which he might with tranquility enjoy the fruits of his sacrilege. For when civil wars afterwards raged, being removed from all danger and apprehension, under the cloak of condemnation he heard of the disastrous misfortunes and miserable deaths of others; and he who appeared to have fallen while all retained their position, he alone, in truth, retained his position while all fell; until the proscription of the triumvirs,— that very proscription, indeed, which carried off Tully, the avenger of the violated majesty of the gods—carried him off, satiated at once with the enjoyment of the wealth which he had gained by sacrilege, and with life, and worn out by old age. Moreover, he was fortunate in this very circumstance, that before his own death he heard of the most cruel end of his accuser; the gods doubtless providing that this sacrilegious man and spoiler of their worship should not die before he had received consolation from revenge.

Chapter 5. That God only, the creator of all things, is to be worshipped, and not the elements or heavenly bodies; and the opinion of the Stoics is refuted, who think that the stars and planets are gods.

How much better, therefore, is it, leaving vain and insensible objects, to turn our eyes in that direction where is the seat and dwelling-place of the true God; who suspended the earth on a firm foundation, who bespangled the heaven with shining stars; who lighted up the sun, the most bright and matchless light for the affairs of men, in proof of His own single majesty; who girded the earth with seas, and ordered the rivers to flow with perpetual course!

He also commanded the plains to extend themselves, the valleys to sink down, the woods to be covered with foliage, the stony mountains to rise.

All these things truly were not the work of Jupiter, who was born seventeen hundred years ago; but of the same, that framer of all things, the origin of a better world, who is called God, whose beginning cannot be comprehended, and ought not to be made the subject of inquiry. It is sufficient for man, to his full and perfect wisdom, if he understands the existence of God: the force and sum of which understanding is this, that he look up to and honour the common Parent of the human race, and the Maker of wonderful things. Whence some persons of dull and obtuse mind adore as gods the elements, which are both created objects and are void of sensibility; who, when they admired the works of God, that is, the heaven with its various lights, the earth with its plains and mountains, the seas with their rivers and lakes and fountains, struck with admiration of these things, and forgetting the Maker Himself, whom they were unable to see, began to adore and worship His works. Nor were they able at all to understand how much greater and more wonderful He is, who made these things out of nothing. And when they see that these things, in obedience to divine laws, by a perpetual necessity are subservient to the uses and interests of men, they nevertheless regard them as gods, being ungrateful towards the divine bounty, so that they preferred their own works to their most indulgent God and Father. But what wonder is it if uncivilized or ignorant men err, since even philosophers of the Stoic sect are of the same opinion, so as to judge that all the heavenly bodies which have motion are to be reckoned in the number of gods; inasmuch as the Stoic Lucilius thus speaks in Cicero: This regularity, therefore, in the stars, this great agreement of the times in such various courses during all eternity, are unintelligible to me with out the exercise of mind, reason, and design; and when we see these things in the constellations, we cannot but place these very objects in the number of the gods. And he thus speaks a little before: It remains, he says, that the motion of the stars is voluntary; and he who sees these things, would act not only unlearnedly, but also impiously, if he should deny it. We in truth firmly deny it; and we prove that you, O philosophers, are not only unlearned and impious, but also blind, foolish, and senseless, who have surpassed in shallowness the ignorance of the uneducated. For they regard as gods only the sun and moon, but you the stars also.

Make known to us, therefore, the mysteries of the stars, that we may erect altars and temples to each; that we may know with what rites and on what day to worship each, with what names and with what prayers we should call on them; unless perhaps we ought to worship gods so innumerable without any discrimination, and gods so minute in a mass. Why should I mention that the argument by which they infer that all the heavenly bodies are gods, tends to the opposite conclusion? For if they imagine that they are gods on this account, because they have their courses fixed and in accordance with reason, they are in error. For it is evident from this that they are not gods, because it is not permitted them to deviate from their prescribed orbits. But if they were gods, they would be borne here and there in all directions without any necessity, as living creatures on the earth, who wander here and there as they please, because their wills are unrestrained, and each is borne wherever inclination may have led it. Therefore the motion of the stars is not voluntary, but of necessity, because they obey the laws appointed for them. But when he was arguing about the courses of the stars, while he understood from the very harmony of things and times that they were not by chance, he judged that they were voluntary; as though they could not be moved with such order and arrangement, unless they contained within them an understanding acquainted with its own duty. Oh, how difficult is truth to those who are ignorant of it! How easy to those who know it! If, he says, the motions of the stars are not by chance, nothing else remains but that they are voluntary; nay, in truth, as it is plain that they are not by chance, so is it clear that they are not voluntary. Why, then, in completing their courses, do they preserve their regularity? Undoubtedly God, the framer of the universe, so arranged and contrived them, that they might run through their courses in the heaven with a divine and wonderful order, to accomplish the variations of the successive seasons. Was Archimedes of Sicily able to contrive a likeness and representation of the universe in hollow brass, in which he so arranged the sun and moon, that they effected, as it were every day, motions unequal and resembling the revolutions of the heavens, and that sphere, while it revolved, exhibited not only the approaches and withdrawings of the sun, or the increase and waning of the moon, but also the unequal courses of the stars, whether fixed or wandering? Was it then impossible for God to plan and create the originals, when the skill of man was able to represent them by imitation? Would the Stoic, therefore, if he should have seen the figures of the stars painted and fashioned in that brass, say that they moved by their own design, and not by the genius of the artificer? There is therefore in the stars design, adapted to the accomplishment of their courses; but it is the design of God, who both made and governs all things, not of the stars themselves, which are thus moved. For if it had been His will that the sun should remain fixed, it is plain that there would be perpetual day. Also if the stars had no motions, who doubts that there would have been eternal night? But that there might be vicissitudes of day and night, it was His will that the stars should move, and move with such variety that there might not only be mutual interchanges of light and darkness, by which alternate courses of labour and rest might be established, but also interchanges of cold and heat, that the power and influence of the different seasons might be adapted either to the production or the ripening of the crops. And because philosophers did not see this skill of the divine power in contriving the movements of the stars, they supposed them to be living, as though they moved with feet and of their own accord, and not by the divine intelligence. But who does not understand why God contrived them? Doubtless lest, as the light of the sun was withdrawn, a night of excessive darkness should become too oppressive with its foul and dreadful gloom, and should be injurious to the living. And so He both bespangled the heaven with wondrous variety, and tempered the darkness itself with many and minute lights. How much more wisely therefore does Naso judge, than they who think that they are devoting themselves to the pursuit of wisdom, in thinking that those lights were appointed by God to remove the gloom of darkness! He concludes the book, in which he briefly comprises the phenomena of nature, with these three verses:—

These images, so many in number, and of such a figure, God placed in the heaven; and having scattered them through the gloomy darkness, He ordered them to give a bright light to the frosty night.

But if it is impossible that the stars should be gods, it follows that the sun and moon cannot be gods, since they differ from the light of the stars in magnitude only, and not in their design. And if these are not gods, the same is true of the heaven, which contains them all.

Chapter 6. That neither the whole universe nor the elements are God, nor are they possessed of life.

In like manner, if the land on which we tread, and which we subdue and cultivate for food, is not a god, then the plains and mountains will not be gods; and if these are not so, it follows that the whole of the earth cannot appear to be God. In like manner, if the water, which is adapted to the wants of living creatures for the purpose of drinking and bathing, is not a god, neither are the fountains gods from which the water flows. And if the fountains are not gods, neither are the rivers, which are collected from the fountains. And if the rivers also are not gods, it follows that the sea, which is made up of rivers, cannot be considered as God. But if neither the heaven, nor the earth, nor the sea, which are the parts of the world, can be gods, it follows that the world altogether is not God; whereas the same Stoics contend that it is both living and wise, and therefore God. But in this they are so inconsistent, that nothing is said by them which they do not also overthrow. For they argue thus: It is impossible that that which produces from itself sensible objects should itself be insensible. But the world produces man, who is endowed with sensibility; therefore it must also itself be sensible. Also they argue: that cannot be without sensibility, a part of which is sensible; therefore, because man is sensible, the world, of which man is a part, also possesses sensibility. The propositions themselves are true, that that which produces a being endowed with sense is itself sensible; and that that possesses sense, a part of which is endowed with sense. But the assumptions by which they draw their conclusions are false; for the world does not produce man, nor is man a part of the world. For the same God who created the world, also created man from the beginning: and man is not a part of the world, in the same manner in which a limb is a part of the body; for it is possible for the world to be without man, as it is for a city or house. Now, as a house is the dwelling-place of one man, and a city of one people, so also the world is the abode of the whole human race; and that which is inhabited is one thing, that which inhabits another. But these persons, in their eagerness to prove that which they had falsely assumed, that the world is possessed of sensibility, and is God, did not perceive the consequences of their own arguments. For if man is a part of the world, and if the world is endowed with sensibility because man is sensible, therefore it follows that, because man is mortal, the world must also of necessity be mortal, and not only mortal, but also liable to all kinds of disease and suffering. And, on the contrary, if the world is God, its parts also are plainly immortal: therefore man also is God, because he is, as you say, a part of the world. And if man, then also both beasts of burden and cattle, and the other kinds of beasts and of birds, and fishes, since these also in the same manner are possessed of sensibility, and are parts of the world. But this is endurable; for the Egyptians worship even these. But the matter comes to this: that even frogs, and gnats, and ants appear to be gods, because these also have sensibility, and are parts of the world. Thus arguments drawn from a false source always lead to foolish and absurd conclusions. Why should I mention that the same philosophers assert that the world was constructed for the sake of gods and men as a common dwelling? Therefore the world is neither god, nor living, if it has been made: for a living creature is not made, but born; and if it has been built, it has been built as a house or ship is built . Therefore there is a builder of the world, even God; and the world which has been made is distinct from Him who made it. Now, how inconsistent and absurd is it, that when they affirm that the heavenly fires and the other elements of the world are gods, they also say that the world itself is God! How is it possible that out of a great heap of gods one God can be made up? If the stars are gods, it follows that the world is not God, but the dwelling-place of gods. But if the world is God, it follows that all the things which are in it are not gods, but members of God, which clearly cannot by themselves take the name of God. For no one can rightly say that the members of one man are many men; but, however, there is no similar comparison between a living being and the world. For because a living being is endowed with sensibility, its members also have sensibility; nor do they become senseless unless they are separated from the body. But what resemblance does the world present to this? Truly they themselves tell us, since they do not deny that it was made, that it might be, as it were, a common abode for gods and men. If, therefore, it has been constructed as an abode, it is neither itself God, nor are the elements which are its parts; because a house cannot bear rule over itself, nor can the parts of which a house consists. Therefore they are refuted not only by the truth, but even by their own words. For as a house, made for the purpose of being inhabited, has no sensibility by itself, and is subject to the master who built or inhabits it; so the world, having no sensibility of itself, is subject to God its Maker, who made it for His own use.

Chapter 7. Of God, and the religious rites of the foolish; of avarice, and the authority of ancestors.

The foolish, therefore, err in a twofold manner: first, in preferring the elements, that is, the works of God, to God Himself; secondly, in worshipping the figures of the elements themselves under human form. For they form the images of the sun and moon after the fashion of men; also those of fire, and earth, and sea, which they call Vulcan, Vesta, and Neptune. Nor do they openly sacrifice to the elements themselves. Men are possessed with so great a fondness for representations, that those things which are true are now esteemed of less value: they are delighted, in fact, with gold, and jewels, and ivory. The beauty and brilliancy of these things dazzle their eyes, and they think that there is no religion where these do not shine. And thus, under pretence of worshipping the gods, avarice and desire are worshipped. For they believe that the gods love whatever they themselves desire, whatever it is, on account of which thefts and robberies and murders daily rage, on account of which wars overthrow nations and cities throughout the whole world. Therefore they consecrate their spoils and plunder to the gods, who must undoubtedly be weak, and destitute of the highest excellence, if they are subject to desires. For why should we think them celestial if they long for anything from the earth, or happy if they are in want of anything, or uncorrupted if they take pleasure in those things in the pursuit of which the desire of men is not unreservedly condemned? They approach the gods, therefore not so much on account of religion, which can have no place in badly acquired and corruptible things, as that they may gaze upon the gold, and view the brilliancy of polished marble or ivory, that they may survey with unwearied contemplation garments adorned with precious stones and colours, or cups studded with glittering jewels. And the more ornamented are the temples, and the more beautiful the images, so much the greater majesty are they believed to have: so entirely is their religion confined to that which the desire of men admires.

These are the religious institutions handed down to them by their ancestors, which they persist in maintaining and defending with the greatest obstinacy. Nor do they consider of what character they are; but they feel assured of their excellence and truth on this account, because the ancients have handed them down; and so great is the authority of antiquity, that it is said to be a crime to inquire into it. And thus it is everywhere believed as ascertained truth. In short, in Cicero, Cotta thus speaks to Lucilius: You know, Balbus, what is the opinion of Cotta, what the opinion of the pontiff. Now let me understand what are your sentiments: for since you are a philosopher, I ought to receive from you a reason for your religion; but in the case of our ancestors it is reasonable to believe them, though no reason is alleged by them. If you believe, why then do you require a reason, which may have the effect of causing you not to believe? But if you require a reason, and think that the subject demands inquiry, then you do not believe; for you make inquiry with this view, that you may follow it when you have ascertained it. Behold, reason teaches you that the religious institutions of the gods are not true: what will you do? Will you prefer to follow antiquity or reason? And this, indeed, was not imparted to you by another, but was found out and chosen by yourself, since you have entirely uprooted all religious systems. If you prefer reason, you must abandon the institutions and authority of our ancestors, since nothing is right but that which reason prescribes. But if piety advises you to follow your ancestors, then admit that they were foolish, who complied with religious institutions invented contrary to reason; and that you are senseless, since you worship that which you have proved to be false. But since the name of ancestors is so greatly objected to us, let us see, I pray, who those ancestors were from whose authority it is said to be impious to depart.

Romulus, when he was about to found the city, called together the shepherds among whom he had grown up; and since their number appeared inadequate to the founding of the city, he established an asylum. To this all the most abandoned men flocked together indiscriminately from the neighbouring places, without any distinction of condition. Thus he brought together the people from all these; and he chose into the senate those who were oldest, and called them Fathers, by whose advice he might direct all things. And concerning this senate, Propertius the elegiac poet thus speaks:—

The trumpet used to call the ancient Quirites to an assembly; those hundred in the field often formed the senate. The senate-house, which now is raised aloft and shines with the well-robed senate, received the Fathers clothed in skins, rustic spirits.

These are the Fathers whose decrees learned and sagacious men obey with the greatest devotion; and all posterity must judge that to be true and unchangeable which an hundred old men clothed in skins established at their will; who, however, as has been mentioned in the first book, were enticed by Pompilius to believe the truth of those sacred rites which he himself delivered. Is there any reason why their authority should be so highly esteemed by posterity, since during their life no one either high or low judged them worthy of affinity?

Chapter 8. Of the use of reason in religion; and of dreams, auguries, oracles, and similar portents.

It is therefore right, especially in a matter on which the whole plan of life turns, that every one should place confidence in himself, and use his own judgment and individual capacity for the investigation and weighing of the truth, rather than through confidence in others to be deceived by their errors, as though he himself were without understanding. God has given wisdom to all alike, that they might be able both to investigate things which they have not heard, and to weigh things which they have heard. Nor, because they preceded us in time, did they also outstrip us in wisdom; for if this is given equally to all, we cannot be anticipated in it by those who precede us. It is incapable of diminution, as the light and brilliancy of the sun; because, as the sun is the light of the eyes, so is wisdom the light of man's heart. Wherefore, since wisdom— that is, the inquiry after truth— is natural to all, they deprive themselves of wisdom, who without any judgment approve of the discoveries of their ancestors, and like sheep are led by others. But this escapes their notice, that the name of ancestors being introduced, they think it impossible that they themselves should have more knowledge because they are called descendants, or that the others should be unwise because they are called ancestors. What, therefore, prevents us from taking a precedent from them, that as they handed down to posterity their false inventions, so we who have discovered the truth may hand down better things to our posterity? There remains therefore a great subject of inquiry, the discussion of which does not come from talent, but from knowledge: and this must be explained at greater length, that nothing at all may be left in doubt. For perhaps some one may have recourse to those things which are handed down by many and undoubted authorities; that those very persons, whom we have shown to be no gods, have often displayed their majesty both by prodigies, and dreams, and auguries, and oracles. And, indeed, many wonderful things may be enumerated, and especially this, that Accius Navius, a consummate augur, when he was warning Tarquinius Priscus to undertake the commencement of nothing new without the previous sanction of auguries, and the king, detracting from the credit due to his art, told him to consult the birds, and then to announce to him whether it was possible for that which he himself had conceived in his mind to be accomplished, and Navius affirmed that it was possible; then take this whetstone, he said, and divide it with a razor. But the other without any hesitation took and cut it.

In the next place is the fact of Castor and Pollux having been seen in the Latin war at the lake of Juturna washing off the sweat of their horses, when their temple which adjoins the fountain had been open of its own accord. In the Macedonian war the same deities, mounted on white horses, are said to have presented themselves to Publius Vatienus as he went to Rome at night, announcing that King Perseus had been vanquished and taken captive on that day, the truth of which was proved by letters received from Paulus a few days afterwards. That also is wonderful, that the statue of Fortune, in the form of a woman, is reported to have spoken more than once; also that the statue of Juno Moneta, when, on the capture of Veii, one of the soldiers, being sent to remove it, sportively and in jest asked whether she wished to remove to Rome, answered that she wished it. Claudia also is set forth as an example of a miracle. For when, in accordance with the Sibylline books, the Idæan mother was sent for, and the ship in which she was conveyed had grounded on a shoal of the river Tiber, and could not be moved by any force, they report that Claudia, who had been always regarded as unchaste on account of her excess in personal adornment, with bended knees entreated the goddess, if she judged her to be chaste, to follow her girdle; and thus the ship, which could not be moved by all the strong men, was moved by a single woman. It is equally wonderful, that during the prevalence of a pestilence, Æsculapius, being called from Epidaurus, is said to have released the city of Rome from the long-continued plague.

Sacrilegious persons can also be mentioned, by the immediate punishment of whom the gods are believed to have avenged the injury done to them. Appius Claudius the censor having, against the advice of the oracle, transferred the sacred rites of Hercules to the public slaves, was deprived of his eyesight; and the Potitian gens, which abandoned its privilege, within the space of one year became extinct. Likewise the censor Fulvius, when he had taken away the marble tiles from the temple of the Lacinian Juno, to cover the temple of the equestrian Fortuna, which he had built at Rome, was deprived of his senses, and having lost his two sons who were serving in Illyricum, was consumed with the greatest grief of mind. Turullius also, the lieutenant of Mark Antony, when he had cut down a grove of Æsculapius in Cos, and built a fleet, was afterwards slain at the same place by the soldiers of Cæsar. To these examples is added Pyrrhus, who, having taken away money from the treasure of the Locrian Proserpine, was shipwrecked, and dashed against the shores near to the temple of the goddess, so that nothing was found uninjured except that money. Ceres of Miletus also gained for herself great veneration among men. For when the city had been taken by Alexander, and the soldiers had rushed in to plunder her temple, a flame of fire suddenly thrown upon them blinded them all.

There are also found dreams which seem to show the power of the gods. For it is said that Jupiter presented himself to Tiberius Atinius, a plebeian, in his sleep, and enjoined him to announce to the consuls and senate, that in the last Circensian games a public dancer had displeased him, because a certain Antonius Maximus had severely scourged a slave under the furca in the middle of the circus, and had led him to punishment, and that on this account the games ought to be repeated. And when he had neglected this command, he is said on the same day to have lost his son, and to have been himself seized by a severe disease; and that when he again perceived the same image asking whether he had suffered sufficient punishment for the neglect of his command, he was carried on a litter to the consuls; and having explained the whole matter in the senate, he regained strength of body, and returned to his house on foot. And that dream also was not less wonderful, to which it is said that Augustus Cæsar owed his preservation. For when in the civil war with Brutus he was afflicted with a severe disease, and had determined to abstain from battle, the image of Minerva presented itself to his physician Artorius, advising him that Cæsar should not confine himself to the camp on account of his bodily infirmity. He was therefore carried on a litter to the army, and on the same day the camp was taken by Brutus. Many other examples of a similar nature may be brought forward; but I fear that, if I shall delay too long in the setting forth of contrary subjects, I may either appear to have forgotten my purpose, or may incur the charge of loquacity.

Chapter 9. Of the devil, the world, God, providence, man, and his wisdom.

I will therefore set forth the method of all these things, that difficult and obscure subjects may be more easily understood; and I will bring to light all these deceptions of the pretended deity, led by which men have departed very far from the way of truth. But I will retrace the matter far back from its source; that if any, unacquainted with the truth and ignorant, shall apply himself to the reading of this book, he may be instructed, and may understand what can in truth be the source and origin of these evils; and having received light, may perceive his own errors and those of the whole human race.

Since God was possessed of the greatest foresight for planning, and of the greatest skill for carrying out in action, before He commenced this business of the world—inasmuch as there was in Him, and always is, the fountain of full and most complete goodness,— in order that goodness might spring as a stream from Him, and might flow forth afar, He produced a Spirit like to Himself, who might be endowed with the perfections of God the Father. But how He willed that, I will endeavour to show in the fourth book. Then He made another being, in whom the disposition of the divine origin did not remain. Therefore he was infected with his own envy as with poison, and passed from good to evil; and at his own will, which had been given to him by God unfettered, he acquired for himself a contrary name. From which it appears that the source of all evils is envy. For he envied his predecessor, who through his steadfastness is acceptable and dear to God the Father. This being, who from good became evil by his own act, is called by the Greeks diabolus: we call him accuser, because he reports to God the faults to which he himself entices us. God, therefore, when He began the fabric of the world, set over the whole work that first and greatest Son, and used Him at the same time as a counsellor and artificer, in planning, arranging, and accomplishing, since He is complete both in knowledge, and judgment, and power; concerning whom I now speak more sparingly, because in another place both His excellence, and His name, and His nature must be related by us. Let no one inquire of what materials God made these works so great and wonderful: for He made all things out of nothing.

Nor are the poets to be listened to, who say that in the beginning was a chaos, that is, a confusion of matter and the elements; but that God afterwards divided all that mass, and having separated each object from the confused heap, and arranged them in order, He constructed and adorned the world. Now it is easy to reply to these persons, who do not understand the power of God: for they believe that He can produce nothing, except out of materials already existing and prepared; in which error philosophers also were involved. For Cicero, while discussing the nature of the gods, thus speaks: First of all, therefore, it is not probable that the matter from which all things arose was made by divine providence, but that it has, and has had, a force and nature of its own. As therefore the builder, when he is about to erect any building, does not himself make the materials, but uses those which are already prepared, and the statuary also uses the wax; so that divine providence ought to have had materials at hand, not of its own production, but already prepared for use. But if matter was not made by God, then neither was the earth, and water, and air, and fire, made by God. Oh, how many faults there are in these ten lines! First, that he who in almost all his other disputations and books was a maintainer of the divine providence, and who used very acute arguments in assailing those who denied the existence of a providence, now himself, as a traitor or deserter, endeavoured to take away providence; in whose case, if you wish to oppose him, neither consideration nor labour is required: it is only necessary to remind him of his own words. For it will be impossible for Cicero to be more strongly refuted by any one than by Cicero himself. But let us make this concession to the custom and practice of the Academics, that men are permitted to speak with great freedom, and to entertain what sentiments they may wish. Let us examine the sentiments themselves. It is not probable, he says, that matter was made by God. By what arguments do you prove this? For you gave no reason for its being improbable. Therefore, on the contrary, it appears to me exceedingly probable; nor does it appear so without reason, when I reflect that there is something more in God, whom you verily reduce to the weakness of man, to whom you allow nothing else but the mere workmanship. In what respect, then, will that divine power differ from man, if God also, as man does, stands in need of the assistance of another? But He does stand in need of it, if He can construct nothing unless He is furnished with materials by another. But if this is the case, it is plain that His power is imperfect, and he who prepared the material must be judged more powerful. By what name, therefore, shall he be called who excels God in power?— since it is greater to make that which is one's own, than to arrange those things which are another's. But if it is impossible that anything should be more powerful than God, who must necessarily be of perfect strength, power, and intelligence, it follows that He who made the things which are composed of matter, made matter also. For it was neither possible nor befitting that anything should exist without the exercise of God's power, or against His will. But it is probable, he says, that matter has, and always has had, a force and nature of its own. What force could it have, without any one to give it? What nature, without any one to produce it? If it had force, it took that force from some one. But from whom could it take it, unless it were from God? Moreover, if it had a nature, which plainly is so called from being produced, it must have been produced. But from whom could it have derived its existence, except God? For nature, from which you say that all things had their origin, if it has no understanding, can make nothing. But if it has the power of producing and making, then it has understanding, and must be God. For that force can be called by no other name, in which there is both the foresight to plan, and the skill and power to carry into effect. Therefore Seneca, the most intelligent of all the Stoics, says better, who saw that nature was nothing else but God. Therefore he says, Shall we not praise God, who possesses natural excellence? For He did not learn it from any one. Yes, truly, we will praise Him; for although it is natural to Him, He gave it to Himself, since God Himself is nature. When, therefore, you assign the origin of all things to nature, and take it from God, you are in the same difficulty:—

You pay your debt by borrowing, Geta.

For while simply changing the name, you clearly admit that it was made by the same person by whom you deny that it was made.

There follows a most senseless comparison. As the builder, he says, when he is about to erect any building, does not himself make the materials, but uses those which are already prepared, and the statuary also the wax; so that divine providence ought to have had materials at hand, not of its own production, but already prepared for use. Nay rather it ought not; for God will have less power if He makes from materials already provided, which is the part of man. The builder will erect nothing without wood, for he cannot make the wood itself; and not to be able to do this is the part of human weakness. But God Himself makes the materials for Himself, because He has the power. For to have the power is the property of God; for if He is not able, He is not God. Man produces his works out of that which already exists, because through his mortality he is weak, and through his weakness his power is limited and moderate; but God produces His works out of that which has no existence, because through His eternity He is strong, and through His strength His power is immense, which has no end or limit, like the life of the Maker Himself. What wonder, then, if God, when He was about to make the world, first prepared the material from which to make it, and prepared it out of that which had no existence? Because it is impossible for God to borrow anything from another source, inasmuch as all things are in Himself and from Himself. For if there is anything before Him, and if anything has been made, but not by Him, He will therefore lose both the power and the name of God. But it may be said matter was never made, like God, who out of matter made this world. In that case, it follows that two eternal principles are established, and those indeed opposed to one another, which cannot happen without discord and destruction. For those things which have a contrary force and method must of necessity come into collision. In this manner it will be impossible that both should be eternal, if they are opposed to one another, because one must overpower the other. Therefore the nature of that which is eternal cannot be otherwise than simple, so that all things descended from that source as from a fountain. Therefore either God proceeded from matter, or matter from God. Which of these is more true, is easily understood. For of these two, one is endued with sensibility, the other is insensible. The power of making anything cannot exist, except in that which has sensibility, intelligence, reflection, and the power of motion. Nor can anything be begun, or made, or completed, unless it shall have been foreseen by reason how it shall be made before it exists, and how it shall endure after it has been made. In short, he only makes anything who has the will to make it, and hands to complete that which he has willed. But that which is insensible always lies inactive and torpid; nothing can originate in that source where there is no voluntary motion. For if every animal is possessed of reason, it is certain that it cannot be produced from that which is destitute of reason, nor can that which is not present in the original source be received from any other quarter. Nor, however, let it disturb any one, that certain animals appear to be born from the earth. For the earth does not give birth to these of itself, but the Spirit of God, without which nothing is produced. Therefore God did not arise from matter, because a being endued with sensibility can never spring from one that is insensible, a wise one from one that is irrational, one that is incapable of suffering from one that can suffer, an incorporeal being from a corporeal one; but matter is rather from God. For whatever consists of a body solid, and capable of being handled, admits of an external force. That which admits of force is capable of dissolution; that which is dissolved perishes; that which perishes must necessarily have had an origin; that which had an origin had a source from which it originated, that is, some maker, who is intelligent, foreseeing, and skilled in making. There is one assuredly, and that no other than God. And since He is possessed of sensibility, intelligence, providence, power, and vigour, He is able to create and make both animated and inanimate objects, because He has the means of making everything. But matter cannot always have existed, for if it had existed it would be incapable of change. For that which always was, does not cease always to be; and that which had no beginning must of necessity be without an end. Moreover, it is easier for that which had a beginning to be without an end, than for that which had no beginning, to have an end. Therefore if matter was not made, nothing can be made from it. But if nothing can be made from it, then matter itself can have no existence. For matter is that out of which something is made. But everything out of which anything is made, inasmuch as it has received the hand of the artificer, is destroyed, and begins to be some other thing. Therefore, since matter had an end, at the time when the world was made out of it, it also had a beginning. For that which is destroyed was previously built up; that which is loosened was previously bound up; that which is brought to an end was begun. If, then, it is inferred from its change and end, that matter had a beginning, from whom could that beginning have been, except from God? God, therefore, is the only being who was not made; and therefore He can destroy other things, but He Himself cannot be destroyed. That which was in Him will always be permanent, because He has not been produced or sprung from any other source; nor does His birth depend on any other object, which being changed may cause His dissolution. He is of Himself, as we said in the first book; and therefore He is such as He willed that He should be, incapable of suffering, unchangeable, incorruptible, blessed, and eternal.

But now the conclusion, with which Tully finished the sentiment, is much more absurd. But if matter, he says, was not made by God, the earth indeed, and water, and air, and fire, were not made by God. How skilfully he avoided the danger! For he stated the former point as though it required no proof, whereas it was much more uncertain than that on account of which the statement was made. If matter, he says, was not made by God, the world was not made by God. He preferred to draw a false inference from that which is false, than a true one from that which is true. And though uncertain things ought to be proved from those which are certain, he drew a proof from an uncertainty, to overthrow that which was certain. For, that the world was made by divine providence (not to mention Trismegistus, who proclaims this; not to mention the verses of the Sibyls, who make the same announcement; not to mention the prophets, who with one impulse and with harmonious voice bear witness that the world was made, and that it was the workmanship of God), even the philosophers almost universally agree; for this is the opinion of the Pythagoreans, the Stoics, and the Peripatetics, who are the chief of every sect. In short, from those first seven wise men, even to Socrates and Plato, it was held as an acknowledged and undoubted fact; until many ages afterwards the crazy Epicurus lived, who alone ventured to deny that which is most evident, doubtless through the desire of discovering novelties, that he might found a sect in his own name. And because he could find out nothing new, that he might still appear to disagree with the others, he wished to overthrow old opinions. But in this all the philosophers who snarled around him, refuted him. It is more certain, therefore, that the world was arranged by providence, than that matter was collected by providence. Wherefore he ought not to have supposed that the world was not made by divine providence, because its matter was not made by divine providence; but because the world was made by divine providence, he ought to have concluded that matter also was made by the Deity. For it is more credible that matter was made by God, because He is all-powerful, than that the world was not made by God, because nothing can be made without mind, intelligence, and design. But this is not the fault of Cicero, but of the sect. For when he had undertaken a disputation, by which he might take away the nature of the gods, respecting which philosophers prated, in his ignorance of the truth he imagined that the Deity must altogether be taken away. He was able therefore to take away the gods, for they had no existence. But when he attempted to overthrow the divine providence, which is in the one God, because he had begun to strive against the truth, his arguments failed, and he necessarily fell into this pitfall, from which he was unable to withdraw himself. Here, then, I hold him firmly fixed; I hold him fastened to the spot, since Lucilius, who disputed on the other side, was silent. Here, then, is the turning-point; on this everything depends. Let Cotta disentangle himself, if he can, from this difficulty; let him bring forward arguments by which he may prove that matter has always existed, which no providence made. Let him show how anything ponderous and heavy either could exist without an author or could be changed, and how that which always was ceased to be, so that that which never was might begin to be. And if he shall prove these things, then, and not till then, will I admit that the world itself was not established by divine providence, and yet in making this admission I shall hold him fast by another snare. For he will turn round again to the same point, to which he will be unwilling to return, so as to say that both the matter of which the world consists, and the world which consists of matter, existed by nature; though I contend that nature itself is God. For no one can make wonderful things, that is, things existing with the greatest order, except one who has intelligence, foresight, and power. And thus it will come to be seen that God made all things, and that nothing at all can exist which did not derive its origin from God.

But the same, as often as he follows the Epicureans, and does not admit that the world was made by God, is wont to inquire by what hands, by what machines, by what levers, by what contrivance, He made this work of such magnitude. He might see, if he could have lived at that time in which God made it. But, that man might not look into the works of God, He was unwilling to bring him into this world until all things were completed. But he could not be brought in: for how could he exist while the heaven above was being built, and the foundations of the earth beneath were being laid; when humid things, perchance, either benumbed with excessive stiffness were becoming congealed, or seethed with fiery heat and rendered solid were growing hard? Or how could he live when the sun was not yet established, and neither grain nor animals were produced? Therefore it was necessary that man should be last made, when the finishing hand had now been applied to the world and to all other things. Finally, the sacred writings teach that man was the last work of God, and that he was brought into this world as into a house prepared and made ready; for all things were made on his account. The poets also acknowledge the same. Ovid, having described the completion of the world, and the formation of the other animals, added:

An animal more sacred than these, and more capacious of a lofty mind, was yet wanting, and which might exercise dominion over the rest. Man was produced.

So impious must we think it to search into those things which God wished to be kept secret! But his inquiries were not made through a desire of hearing or learning, but of refuting; for he was confident that no one could assert that. As though, in truth, it were to be supposed that these things were not made by God, because it cannot be plainly seen in what manner they were created! If you had been brought up in a well-built and ornamented house, and had never seen a workshop, would you have supposed that that house was not built by man, because you did not know how it was built? You would assuredly ask the same question about the house which you now ask about the world— by what hands, with what implements, man had contrived such great works; and especially if you should see large stones, immense blocks, vast columns, the whole work lofty and elevated, would not these things appear to you to exceed the measure of human strength, because you would not know that these things were made not so much by strength as by skill and ingenuity?

But if man, in whom nothing is perfect, nevertheless effects more by skill than his feeble strength would permit, what reason is there why it should appear to you incredible, when it is alleged that the world was made by God, in whom, since He is perfect, wisdom can have no limit, and strength no measure? His works are seen by the eyes; but how He made them is not seen even by the mind, because, as Hermes says, the mortal cannot draw near to (that is, approach nearer, and follow up with the understanding) the immortal, the temporal to the eternal, the corruptible to the incorruptible. And on this account the earthly animal is as yet incapable of perceiving heavenly things, because it is shut in and held as it were in custody by the body, so that it cannot discern all things with free and unrestrained perception. Let him know, therefore, how foolishly he acts, who inquires into things which are indescribable. For this is to pass the limits of one's own condition, and not to understand how far it is permitted man to approach. In short, when God revealed the truth to man, He wished us only to know those things which it concerned man to know for the attainment of life; but as to the things which related to a profane and eager curiosity He was silent, that they might be secret. Why, then, do you inquire into things which you cannot know, and if you knew them you would not be happier. It is perfect wisdom in man, if he knows that there is but one God, and that all things were made by Him.

Chapter 10. Of the World, and Its Parts, the Elements and Seasons.

Now, having refuted those who entertain false sentiments respecting the world and God its Maker, let us return to the divine workmanship of the world, concerning which we are informed in the sacred writings of our holy religion. Therefore, first of all, God made the heaven, and suspended it on high, that it might be the seat of God Himself, the Creator. Then He founded the earth, and placed it under the heaven, as a dwelling-place for man, with the other races of animals. He willed that it should be surrounded and held together by water. But He adorned and filled His own dwelling-place with bright lights; He decked it with the sun, and the shining orb of the moon, and with the glittering signs of the twinkling stars; but He placed on the earth the darkness, which is contrary to these. For of itself the earth contains no light, unless it receives it from the heaven, in which He placed perpetual light, and the gods above, and eternal life; and, on the contrary, He placed on the earth darkness, and the inhabitants of the lower regions, and death. For these things are as far removed from the former ones, as evil things are from good, and vices from virtues. He also established two parts of the earth itself opposite to one another, and of a different character,— namely, the east and the west; and of these the east is assigned to God, because He Himself is the fountain of light, and the enlightener of all things, and because He makes us rise to eternal life. But the west is ascribed to that disturbed and depraved mind, because it conceals the light, because it always brings on darkness, and because it makes men die and perish in their sins. For as light belongs to the east, and the whole course of life depends upon the light, so darkness belongs to the west: but death and destruction are contained in darkness. Then He measured out in the same way the other parts—namely, the south and the north, which parts are closely united with the two former. For that which is more glowing with the warmth of the sun, is nearest to and closely united with the east; but that which is torpid with colds and perpetual ice belongs to the same division as the extreme west. For as darkness is opposed to light, so is cold to heat. As, therefore, heat is nearest to light, so is the south to the east; and as cold is nearest to darkness, so is the northern region to the west. And He assigned to each of these parts its own time,— namely, the spring to the east, the summer to the southern region, the autumn belongs to the west, and the winter to the north. In these two parts also, the southern and the northern, is contained a figure of life and death, because life consists in heat, death in cold. And as heat arises from fire, so does cold from water. And according to the division of these parts He also made day and night, to complete by alternate succession with each other the courses and perpetual revolutions of time, which we call years. The day, which the first east supplies, must belong to God, as all things do, which are of a better character. But the night, which the extreme west brings on, belongs, indeed, to him whom we have said to be the rival of God.

And even in the making of these God had regard to the future; for He made them so, that a representation of true religion and of false superstitions might be shown from these. For as the sun, which rises daily, although it is but one—from which Cicero would have it appear that it was called Sol, because the stars are obscured, and it alone is seen—yet, since it is a true light, and of perfect fullness, and of most powerful heat, and enlightens all things with the brightest splendour; so God, although He is one only, is possessed of perfect majesty, and might, and splendour. But night, which we say is assigned to that depraved adversary of God, shows by a resemblance the many and various superstitions which belong to him. For although innumerable stars appear to glitter and shine, yet, because they are not full and solid lights, and send forth no heat, nor overpower the darkness by their multitude, therefore these two things are found to be of chief importance, which have power differing from and opposed to one another— heat and moisture, which God wonderfully designed for the support and production of all things. For since the power of God consists in heat and fire, if He had not tempered its ardour and force by mingling matter of moisture and cold, nothing could have been born or have existed, but whatever had begun to exist must immediately have been destroyed by conflagration. From which also some philosophers and poets said that the world was made up of a discordant concord; but they did not thoroughly understand the matter. Heraclitus said that all things were produced from fire; Thales of Miletus from water. Each saw something of the truth, and yet each was in error: for if one element only had existed, water could not have been produced from fire, nor, on the other hand, could fire from water; but it is more true that all things were produced from a mingling of the two. Fire, indeed, cannot be mixed with water, because they are opposed to each other; and if they came into collision, the one which proved superior must destroy the other. But their substances may be mingled. The substance of fire is heat; of water, moisture. Rightly therefore does Ovid say:

For when moisture and heat have become mingled, they conceive, and all things arise from these two. And though fire is at variance with water, moist vapour produces all things, and discordant concord is adapted to production.

For the one element is, as it were, masculine; the other, as it were, feminine: the one active, the other passive. And on this account it was appointed by the ancients that marriage contracts should be ratified by the solemnity of fire and water, because the young of animals are furnished with a body by heat and moisture, and are thus animated to life.

For, since every animal consists of soul and body, the material of the body is contained in moisture, that of the soul in heat: which we may know from the offspring of birds; for though these are full of thick moisture, unless they are cherished by creative heat, the moisture cannot become a body, nor can the body be animated with life. Exiles also were accustomed to be forbidden the use of fire and water: for as yet it seemed unlawful to inflict capital punishment on any, however guilty, inasmuch as they were men. When, therefore, the use of those things in which the life of men consists was forbidden, it was deemed to be equivalent to the actual infliction of death on him who had been thus sentenced. Of such importance were these two elements considered, that they believed them to be essential for the production of man, and for the sustaining of his life. One of these is common to us with the other animals, the other has been assigned to man alone. For we, being a heavenly and immortal race, make use of fire, which is given to us as a proof of immortality, since fire is from heaven; and its nature, inasmuch as it is moveable and rises upward, contains the principle of life. But the other animals, inasmuch as they are altogether mortal, make use of water only, which is a corporeal and earthly element. And the nature of this, because it is moveable, and has a downward inclination, shows a figure of death. Therefore the cattle do not look up to heaven, nor do they entertain religious sentiments, since the use of fire is removed from them. But from what source or in what manner God lighted up or caused to flow these two principal elements, fire and water, He who made them alone can know.

Chapter 11. Of Living Creatures, of Man; Prometheus, Deucalion, the ParcÆ.

Therefore, having finished the world, He commanded that animals of various kinds and of dissimilar forms should be created, both great and smaller. And they were made in pairs, that is, one of each sex; from the offspring of which both the air and the earth and the seas were filled. And God gave nourishment to all these by their kinds from the earth, that they might be of service to men: some, for instance, were for food, others for clothing; but those which are of great strength He gave, that they might assist in cultivating the earth, whence they were called beasts of burden. And thus, when all things had been settled with a wonderful arrangement, He determined to prepare for Himself an eternal kingdom, and to create innumerable souls, on whom He might bestow immortality. Then He made for Himself a figure endowed with perception and intelligence, that is, after the likeness of His own image, than which nothing can be more perfect: He formed man out of the dust of the ground, from which he was called man, because He was made from the earth. Finally, Plato says that the human form was godlike; as does the Sibyl, who says

You are my image, O man, possessed of right reason.

The poets also have not given a different account respecting this formation of man, however they may have corrupted it; for they said that man was made by Prometheus from clay. They were not mistaken in the matter itself, but in the name of the artificer. For they had never come into contact with a line of the truth; but the things which were handed down by the oracles of the prophets, and contained in the sacred book of God; those things collected from fables and obscure opinion, and distorted, as the truth is wont to be corrupted by the multitude when spread abroad by various conversations, everyone adding something to that which he had heard—those things they comprised in their poems; and in this, indeed, they acted foolishly, in that they attributed so wonderful and divine a work to man. For what need was there that man should be formed of clay, when he might be generated in the same way in which Prometheus himself was born from Iapetus? For if he was a man, he was able to beget a man, but not to make one. But his punishment on Mount Caucasus declares that he was not of the gods. But no one reckoned his father Iapetus or his uncle Titan as gods, because the high dignity of the kingdom was in possession of Saturn only, by which he obtained divine honours, together with all his descendants. This invention of the poets admits of refutation by many arguments. It is agreed by all that the deluge took place for the destruction of wickedness, and for its removal from the earth. Now, both philosophers and poets, and writers of ancient history, assert the same, and in this they especially agree with the language of the prophets. If, therefore, the flood took place for the purpose of destroying wickedness, which had increased through the excessive multitude of men, how was Prometheus the maker of man, when his son Deucalion is said by the same writers to have been the only one who was preserved on account of his righteousness? How could a single descent and a single generation have so quickly filled the world with men? But it is plain that they have corrupted this also, as they did the former account; since they were ignorant both at what time the flood happened on the earth, and who it was that deserved on account of his righteousness to be saved when the human race perished, and how and with whom he was saved: all of which are taught by the inspired writings. It is plain, therefore, that the account which they give respecting the work of Prometheus is false.

But because I had said that the poets are not accustomed to speak that which is altogether untrue, but to wrap up in figures and thus to obscure their accounts, I do not say that they spoke falsely in this, but that first of all Prometheus made the image of a man of rich and soft clay, and that he first originated the art of making statues and images; inasmuch as he lived in the times of Jupiter, during which temples began to be built, and new modes of worshipping the gods introduced. And thus the truth was corrupted by falsehood; and that which was said to have been made by God began also to be ascribed to man, who imitated the divine work. But the making of the true and living man from clay is the work of God. And this also is related by Hermes, who not only says that man was made by God, after the image of God, but he even tried to explain in how skilful a manner He formed each limb in the human body, since there is none of them which is not as available for the necessity of use as for beauty. But even the Stoics, when they discuss the subject of providence, attempt to do this; and Tully followed them in many places. But, however, he briefly treats of a subject so copious and fruitful, which I now pass over on this account, because I have lately written a particular book on this subject to my disciple Demetrianus. But I cannot here omit that which some erring philosophers say, that men and the other animals arose from the earth without any author; whence that expression of Virgil:

And the earth-born race of men raised its head from the hard fields.

And this opinion is especially entertained by those who deny the existence of a divine providence. For the Stoics attribute the formation of animals to divine skill. But Aristotle freed himself from labour and trouble, by saying that the world always existed, and therefore that the human race, and the other things which are in it, had no beginning, but always had been, and always would be. But when we see that each animal separately, which had no previous existence, begins to exist, and ceases to exist, it is necessary that the whole race must at some time have begun to exist, and must cease at some time because it had a beginning.

For all things must necessarily be comprised in three periods of time— the past, the present, and the future. The commencement belongs to the past, existence to the present, dissolution to the future. And all these things are seen in the case of men individually: for we begin when we are born; and we exist while we live; and we cease when we die. On which account they would have it that there are three Parcæ;: one who warps the web of life for men; the second, who weaves it; the third, who cuts and finishes it. But in the whole race of men, because the present time only is seen, yet from it the past also, that is, the commencement, and the future, that is, the dissolution, are inferred. For since it exists, it is evident that at some time it began to exist, for nothing can exist without a beginning; and because it had a beginning, it is evident that it will at some time have an end. For that cannot, as a whole, be immortal, which consists of mortals. For as we all die individually, it is possible that, by some calamity, all may perish simultaneously: either through the unproductiveness of the earth, which sometimes happens in particular cases; or through the general spread of pestilence, which often desolates separate cities and countries; or by the conflagration of the world, as is said to have happened in the case of Phaethon; or by a deluge, as is reported in the time of Deucalion, when the whole race was destroyed with the exception of one man. And if this deluge happened by chance, it might assuredly have happened that he who was the only survivor should perish. But if he was reserved by the will of divine providence, as it cannot be denied, to recruit mankind, it is evident that the life and the destruction of the human race are in the power of God. And if it is possible for it to die altogether, because it dies in parts, it is evident that it had an origin at some time; and as the liability to decay bespeaks a beginning, so also it gives proof of an end. And if these things are true, Aristotle will be unable to maintain that the world also itself had no beginning. But if Plato and Epicurus extort this from Aristotle, yet Plato and Aristotle, who thought that the world would be everlasting, will, notwithstanding their eloquence, be deprived of this also by Epicurus, because it follows, that, as it had a beginning, it must also have an end. But we will speak of these things at greater length in the last book. Now let us revert to the origin of man.

Chapter 12. That Animals Were Not Produced Spontaneously, But by a Divine Arrangement, of Which God Would Have Given Us the Knowledge, If It Were Advantageous for Us to Know It.

They say that at certain changes of the heaven, and motions of the stars, there existed a kind of maturity for the production of animals; and thus that the new earth, retaining the productive seed, brought forth of itself certain vessels after the likeness of wombs, respecting which Lucretius says

Wombs grew attached to the earth by roots;

and that these, when they had become mature, being rent by the compulsion of nature, produced tender animals; afterwards, that the earth itself abounded with a kind of moisture which resembled milk, and that animals were supported by this nourishment. How, then, were they able to endure or avoid the force of the cold or of heat, or to be born at all, since the sun would scorch them or the cold contract them? But, they say, at the beginning of the world there was no winter nor summer, but a perpetual spring of an equable temperature. Why, then, do we see that none of these things now happens? Because, they say, it was necessary that it should once happen, that animals might be born; but after they began to exist, and the power of generation was given to them, the earth ceased to bring forth, and the condition of time was changed. Oh, how easy it is to refute falsehoods! In the first place, nothing can exist in this world which does not continue permanent, as it began. For neither were the sun and moon and stars then uncreated; nor, having been created, were they without their motions; nor did that divine government, which manages and rules their courses, fail to begin its exercise together with them. In the next place, if it is as they say, there must of necessity be a providence, and they fall into that very condition which they especially avoid. For while the animals were yet unborn, it is plain that some one provided that they should be born, that the world might not appear gloomy with waste and desolation. But, that they might be produced from the earth without the office of parents, provision must have been made with great judgment; and in the next place, that the moisture condensed from the earth might be formed into the various figures of bodies; and also that, having received from the vessels with which they were covered the power of life and sensation, they might be poured forth, as it were, from the womb of mothers, is a wonderful and indescribable provision. But let us suppose that this also happened by chance; the circumstances which follow assuredly cannot be by chance—that the earth should at once flow with milk, and that the temperature of the atmosphere should be equable. And if these things plainly happened, that the newly born animals might have nourishment, or be free from danger, it must be that some one provided these things by some divine counsel.

But who is able to make this provision except God? Let us, however, see whether the circumstance itself which they assert could have taken place, that men should be born from the earth. If any one considers during how long a time and in what manner an infant is reared, he will assuredly understand that those earth-born children could not possibly have been reared without some one to bring them up. For they must have lain for many months cast forth, until their sinews were strengthened, so that they had power to move themselves and to change their place, which can scarcely happen within the space of one year. Now see whether an infant could have lain through many months in the same manner and in the same place where it was cast forth, without dying, overwhelmed and corrupted by that moisture of the earth which it supplied for the sake of nourishment, and by the excrements of its own body mixed together. Therefore it is impossible but that it was reared by some one; unless, indeed, all animals are born not in a tender condition, but grown up: and it never came into their mind to say this. Therefore the whole of that method is impossible and vain; if that can be called method by which it is attempted that there shall be no method. For he who says that all things are produced of their own accord, and attributes nothing to divine providence, he assuredly does not assert, but overthrows method. But if nothing can be done or produced without design, it is plain that there is a divine providence, to which that which is called design peculiarly belongs. Therefore God, the Contriver of all things, made man. And even Cicero, though ignorant of the sacred writings, saw this, who in his treatise on the Laws, in the first book, handed down the same thing as the prophets; and I add his words: This animal, foreseeing, sagacious, various, acute, gifted with memory, full of method and design, which we call man, was produced by the supreme Deity under remarkable circumstances; for this alone of so many kinds and natures of animals, partakes of judgment and reflection, when all other animals are destitute of them. Do you see that the man, although far removed from the knowledge of the truth, yet, inasmuch as he held the image of wisdom, understood that man could not be produced except by God? But, however, there is need of divine testimony, lest that of man should be insufficient. The Sibyl testifies that man is the work of God:

He who is the only God being the invincible Creator, He Himself fixed the figure of the form of men, He Himself mixed the nature of all belonging to the generation of life.

The sacred writings contain statements to the same effect. Therefore God discharged the office of a true father. He Himself formed the body; He Himself infused the soul with which we breathe. Whatever we are, it is altogether His work. In what manner He effected this He would have taught us, if it were right for us to know; as He taught us other things, which have conveyed to us the knowledge both of ancient error and of true light.

Chapter 13. Why Man is of Two Sexes; What is His First Death, and What the Second and of the Fault and Punishment of Our First Parents.

When, therefore, He had first formed the male after His own likeness, then He also fashioned woman after the image of the man himself, that the two by their union might be able to perpetuate their race, and to fill the whole earth with a multitude. But in the making of man himself He concluded and completed the nature of those two materials which we have spoken of as contrary to each other, fire and water. For having made the body, He breathed into it a soul from the vital source of His own Spirit, which is everlasting, that it might bear the similitude of the world itself, which is composed of opposing elements. For he consists of soul and body, that is, as it were, of heaven and earth: since the soul by which we live, has its origin, as it were, out of heaven from God, the body out of the earth, of the dust of which we have said that it was formed. Empedocles— whom you cannot tell whether to reckon among poets or philosophers, for he wrote in verse respecting the nature of things, as did Lucretius and Varro among the Romans— determined that there were four elements, that is, fire, air, water, and earth; perhaps following Trismegistus, who said that our bodies were composed of these four elements by God, for he said that they contained in themselves something of fire, something of air, something of water, and something of earth, and yet that they were neither fire, nor air, nor water, nor earth. And these things indeed are not false; for the nature of earth is contained in the flesh, that of moisture in the blood, that of air in the breath, that of fire in the vital heat. But neither can the blood be separated from the body, as moisture is from the earth; nor the vital heat from the breath, as fire from the air: so that of all things only two elements are found, the whole nature of which is included in the formation of our body. Man, therefore, was made from different and opposite substances, as the world itself was made from light and darkness, from life and death; and he has admonished us that these two things contend against each other in man: so that if the soul, which has its origin from God, gains the mastery, it is immortal, and lives in perpetual light; if, on the other hand, the body shall overpower the soul, and subject it to its dominion, it is in everlasting darkness and death. And the force of this is not that it altogether annihilates the souls of the unrighteous, but subjects them to everlasting punishment.

We term that punishment the second death, which is itself also perpetual, as also is immortality. We thus define the first death: Death is the dissolution of the nature of living beings; or thus: Death is the separation of body and soul. But we thus define the second death: Death is the suffering of eternal pain; or thus: Death is the condemnation of souls for their deserts to eternal punishments. This does not extend to the dumb cattle, whose spirits, not being composed of God, but of the common air, are dissolved by death. Therefore in this union of heaven and earth, the image of which is developed in man, those things which belong to God occupy the higher part, namely the soul, which has dominion over the body; but those which belong to the devil occupy the lower part, manifestly the body: for this, being earthly, ought to be subject to the soul, as the earth is to heaven. For it is, as it were, a vessel which this heavenly spirit may employ as a temporary dwelling. The duties of both are— for the latter, which is from heaven and from God, to command; but for the former, which is from the earth and the devil, to obey. And this, indeed, did not escape the notice of a dissolute man, Sallust, who says: But all our power consists in the soul and body; we use the soul to command, the body rather to obey. It had been well if he had lived in accordance with his words; for he was a slave to the most degrading pleasures, and he destroyed the efficacy of his sentiment by the depravity of his life. But if the soul is fire, as we have shown, it ought to mount up to heaven as fire, that it may not be extinguished; that is, it ought to rise to the immortality which is in heaven. And as fire cannot burn and be kept alive unless it be nourished by some rich fuel in which it may have sustenance, so the fuel and food of the soul is righteousness alone, by which it is nourished unto life. After these things, God, having made man in the manner in which I have pointed out, placed him in paradise, that is, in a most fruitful and pleasant garden, which He planted in the regions of the East with every kind of wood and tree, that he might be nourished by their various fruits; and being free from all labours, might devote himself entirely to the service of God his Father.

Then He gave to him fixed commands, by the observance of which he might continue immortal; or if he transgressed them, be punished with death. It was enjoined that he should not taste of one tree only which was in the midst of the garden, in which He had placed the knowledge of good and evil. Then the accuser, envying the works of God, applied all his deceits and artifices to beguile the man, that he might deprive him of immortality. And first he enticed the woman by fraud to take the forbidden fruit, and through her instrumentality he also persuaded the man himself to transgress the law of God. Therefore, having obtained the knowledge of good and evil, he began to be ashamed of his nakedness, and hid himself from the face of God, which he was not before accustomed to do. Then God drove out the man from the garden, having passed sentence upon the sinner, that he might seek support for himself by labour. And He surrounded the garden itself with fire, to prevent the approach of the man until He execute the last judgment on earth; and having removed death, recall righteous men, His worshippers, to the same place; as the sacred writers teach, and the Erythræan Sibyl, when she says: But they who honour the true God inherit everlasting life, themselves inhabiting together paradise, the beautiful garden, for ever. But since these are the last things, we will treat of them in the last part of this work. Now let us explain those which are first. Death therefore followed man, according to the sentence of God, which even the Sibyl teaches in her verse, saying: Man made by the very hands of God, whom the serpent treacherously beguiled that he might come to the fate of death, and receive the knowledge of good and evil. Thus the life of man became limited in duration; but still, however, long, inasmuch as it was extended to a thousand years. And when Varro was not ignorant of this, handed down as it is in the sacred writings, and spread abroad by the knowledge of all, he endeavoured to give reasons why the ancients were supposed to have lived a thousand years. For he says that among the Egyptians months are accounted as years: so that the circuit of the sun through the twelve signs of the zodiac does not make a year, but the moon, which traverses that sign-bearing circle in the space of thirty days; which argument is manifestly false. For no one then exceeded the thousandth year. But now they who attain to the hundredth year, which frequently happens, undoubtedly live a thousand and two hundred months. And competent authorities report that men are accustomed to reach one hundred and twenty years. But because Varro did not know why or when the life of man was shortened, he himself shortened it, since he knew that it was possible for man to live a thousand and four hundred months.

Chapter 14. Of Noah the Inventor of Wine, Who First Had Knowledge of the Stars, and of the Origin of False Religions.

But afterwards God, when He saw the earth filled with wickedness and crimes, determined to destroy mankind with a deluge; but, however, for renewing the multitude, He chose one man, who, when all were corrupted, stood forth pre-eminent, as a remarkable example of righteousness. He, when six hundred years old, built an ark, as God had commanded him, in which he himself was saved, together with his wife and three sons, and as many daughters-in-law, when the water had covered all the loftiest mountains. Then when the earth was dry, God, execrating the wickedness of the former age, that the length of life might not again be a cause of meditating evils, gradually diminished the age of man by each successive generation, and placed a limit at a hundred and twenty years, which it might not be permitted to exceed. But he, when he went forth from the ark, as the sacred writings inform us, diligently cultivated the earth, and planted a vineyard with his own hand. From which circumstance they are refuted who regard Bacchus as the author of wine. For he not only preceded Bacchus, but also Saturn and Uranus, by many generations. And when he had first taken the fruit from the vineyard, having become merry, he drank even to intoxication, and lay naked. And when one of his sons, whose name was Cham, had seen this, he did not cover his father's nakedness, but went out and told the circumstance to his brothers also. But they, having taken a garment, entered with their faces turned backwards, and covered their father. Genesis 9:23 And when their father became aware of what had been done he disowned and sent away his son. But he went into exile, and settled in a part of that land which is now called Arabia; and that land was called from him Chanaan, and his posterity Chanaanites. This was the first nation which was ignorant of God, since its prince and founder did not receive from his father the worship of God, being cursed by him; and thus he left to his descendants ignorance of the divine nature.

From this nation all the nearest people flowed as the multitude increased. But the descendants of his father were called Hebrews, among whom the religion of the true God was established. But from these also in after times, when their number was multiplied exceedingly, since the small extent of their settlements could not contain them, then young men, either sent by their parents or of their own accord, by the compulsion of poverty, leaving their own lands to seek for themselves new settlements, were scattered in all directions, and filled all the islands and the whole earth; and thus being torn away from the stem of their sacred root, they established for themselves at their own discretion new customs and institutions. But they who occupied Egypt were the first of all who began to look up to and adore the heavenly bodies. And because they did not shelter themselves in houses on account of the quality of the atmosphere, and the heaven is not overspread with any clouds in that country, they observed the courses of the stars, and their obscurations, while in their frequent adorations they more carefully and freely beheld them. Then afterwards, induced by certain prodigies, they invented monstrous figures of animals, that they might worship them; the authors of which we will presently disclose. But the others, who were scattered over the earth, admiring the elements of the world, began to worship the heaven, the sun, the earth, the sea, without any images and temples, and offered sacrifices to them in the open air, until in process of time they erected temples and statues to the most powerful kings, and originated the practice of honouring them with victims and odours; and thus wandering from the knowledge of God, they began to be heathens. They err, therefore, who contend that the worship of the gods was from the beginning of the world, and that heathenism was prior to the religion of God: for they think that this was discovered afterwards, because they are ignorant of the source and origin of the truth. Now let us return to the beginning of the world.

Chapter 15. Of the Corruption of Angels, and the Two Kinds of Demons.

When, therefore, the number of men had begun to increase, God in His forethought, lest the devil, to whom from the beginning He had given power over the earth, should by his subtlety either corrupt or destroy men, as he had done at first, sent angels for the protection and improvement of the human race; and inasmuch as He had given these a free will, He enjoined them above all things not to defile themselves with contamination from the earth, and thus lose the dignity of their heavenly nature. He plainly prohibited them from doing that which He knew that they would do, that they might entertain no hope of pardon. Therefore, while they abode among men, that most deceitful ruler of the earth, by his very association, gradually enticed them to vices, and polluted them by intercourse with women. Then, not being admitted into heaven on account of the sins into which they had plunged themselves, they fell to the earth. Thus from angels the devil makes them to become his satellites and attendants. But they who were born from these, because they were neither angels nor men, but bearing a kind of mixed nature, were not admitted into hell, as their fathers were not into heaven. Thus there came to be two kinds of demons; one of heaven, the other of the earth. The latter are the wicked spirits, the authors of all the evils which are done, and the same devil is their prince. Whence Trismegistus calls him the ruler of the demons. But grammarians say that they are called demons, as though dœmones, that is, skilled and acquainted with matters: for they think that these are gods. They are acquainted, indeed, with many future events, but not all, since it is not permitted them entirely to know the counsel of God; and therefore they are accustomed to accommodate their answers to ambiguous results. The poets both know them to be demons, and so describe them. Hesiod thus speaks:—

These are the demons according to the will of Zeus, Good, living on the earth, the guardians of mortal men.

And this is said for this purpose, because God had sent them as guardians to the human race; but they themselves also, though they are the destroyers of men, yet wish themselves to appear as their guardians, that they themselves may be worshipped, and God may not be worshipped. The philosophers also discuss the subject of these beings. For Plato attempted even to explain their natures in his Banquet; and Socrates said that there was a demon continually about him, who had become attached to him when a boy, by whose will and direction his life was guided. The art also and power of the Magi altogether consists in the influences of these; invoked by whom they deceive the sight of men with deceptive illusions, so that they do not see those things which exist, and think that they see those things which do not exist. These contaminated and abandoned spirits, as I say, wander over the whole earth, and contrive a solace for their own perdition by the destruction of men. Therefore they fill every place with snares, deceits, frauds, and errors; for they cling to individuals, and occupy whole houses from door to door, and assume to themselves the name of genii; for by this word they translate demons in the Latin language. They consecrate these in their houses, to these they daily pour out libations of wine, and worship the wise demons as gods of the earth, and as averters of those evils which they themselves cause and impose. And these, since spirits are without substance and not to be grasped, insinuate themselves into the bodies of men; and secretly working in their inward parts, they corrupt the health, hasten diseases, terrify their souls with dreams, harass their minds with phrenzies, that by these evils they may compel men to have recourse to their aid.

Chapter 16. That Demons Have No Power Over Those Who are Established in the Faith.

And the nature of all these deceits is obscure to those who are without the truth. For they think that those demons profit them when they cease to injure, whereas they have no power except to injure. Some one may perchance say that they are therefore to be worshipped, that they may not injure, since they have the power to injure. They do indeed injure, but those only by whom they are feared, whom the powerful and lofty hand of God does not protect, who are uninitiated in the mystery of truth. But they fear the righteous, that is, the worshippers of God, adjured by whose name they depart from the bodies of the possessed: for, being lashed by their words as though by scourges, they not only confess themselves to be demons, but even utter their own names— those which are adored in the temples— which they generally do in the presence of their own worshippers; not, it is plain, to the disgrace of religion, but to the disgrace of their own honour, because they cannot speak falsely to God, by whom they are adjured, nor to the righteous, by whose voice they are tortured. Therefore ofttimes having uttered the greatest howlings, they cry out that they are beaten, and are on fire, and that they are just on the point of coming forth: so much power has the knowledge of God, and righteousness! Whom, therefore, can they injure, except those whom they have in their own power? In short, Hermes affirms that those who have known God are not only safe from the attacks of demons, but that they are not even bound by fate. The only protection, he says, is piety, for over a pious man neither evil demon nor fate has any power: for God rescues the pious man from all evil; for the one and only good thing among men is piety. And what piety is, he testifies in another place, in these words: For piety is the knowledge of God. Asclepius also, his disciple, more fully expressed the same sentiment in that finished discourse which he wrote to the king. Each of them, in truth, affirms that the demons are the enemies and harassers of men, and on this account Trismegistus calls them wicked angels; so far was he from being ignorant that from heavenly beings they were corrupted, and began to be earthly.

Chapter 17. That Astrology, Soothsaying, and Similar Arts are the Invention of Demons.

These were the inventors of astrology, and soothsaying, and divination, and those productions which are called oracles, and necromancy, and the art of magic, and whatever evil practices besides these men exercise, either openly or in secret. Now all these things are false of themselves, as the Erythræan Sibyl testifies:

Since all these things are erroneous,
Which foolish men search after day by day.

But these same authorities by their countenance cause it to be believed that they are true. Thus they delude the credulity of men by lying divination, because it is not expedient for them to lay open the truth. These are they who taught men to make images and statues; who, in order that they might turn away the minds of men from the worship of the true God, cause the countenances of dead kings, fashioned and adorned with exquisite beauty, to be erected and consecrated, and assumed to themselves their names, as though they were assuming some characters. But the magicians, and those whom the people truly call enchanters, when they practice their detestable arts, call upon them by their true names, those heavenly names which are read in the sacred writings. Moreover, these impure and wandering spirits, that they may throw all things into confusion, and overspread the minds of men with errors, interweave and mingle false things with true. For they themselves feigned that there are many heavenly beings, and one king of all, Jupiter; because there are many spirits of angels in heaven, and one Parent and Lord of all, God. But they have concealed the truth under false names, and withdrawn it from sight.

For God, as I have shown in the beginning, does not need a name, since He is alone; nor do the angels, inasmuch as they are immortal, either suffer or wish themselves to be called gods: for their one and only duty is to submit to the will of God, and not to do anything at all except at His command. For we say that the world is so governed by God, as a province is by its ruler; and no one would say that his attendants are his sharers in the administration of the province, although business is carried on by their service. And yet these can effect something contrary to the commands of the ruler, through his ignorance; which is the result of man's condition. But that guardian of the world and ruler of the universe, who knows all things, from whose divine eyes nothing is concealed, has alone with His Son the power over all things; nor is there anything in the angels except the necessity of obedience. Therefore they wish no honour to be paid to them, since all their honour is in God. But they who have revolted from the service of God, because they are enemies of the truth, and betrayers of God attempt to claim for themselves the name and worship of gods; not that they desire any honour (for what honour is there to the lost?), nor that they may injure God, who cannot be injured, but that they may injure men, whom they strive to turn away from the worship and knowledge of the true Majesty, that they may not be able to obtain immortality, which they themselves have lost through their wickedness. Therefore they draw on darkness, and overspread the truth with obscurity, that men may not know their Lord and Father. And that they may easily entice them, they conceal themselves in the temples, and are close at hand at all sacrifices; and they often give prodigies, that men, astonished by them, may attach to images a belief in their divine power and influence. Hence it is that the stone was cut by the augur with a razor; that Juno of Veii answered that she wished to remove to Rome; that Fortuna Muliebris announced the threatening danger; that the ship followed the hand of Claudia; that Juno when plundered, and the Locrian Proserpine, and the Milesian Ceres, punished the sacrilegious; that Hercules exacted vengeance from Appius, and Jupiter from Atinius, and Minerva from Cæsar. Hence it was that the serpent sent for from Epidaurus freed the city of Rome from pestilence. For the chief of the demons was himself carried there in his own form, without any dissembling; if indeed the ambassadors who were sent for that purpose brought with them a serpent of immense size.

But they especially deceive in the case of oracles, the juggleries of which the profane cannot distinguish from the truth; and therefore they imagine that commands, and victories, and wealth, and prosperous issues of affairs, are bestowed by them—in short, that the state has often been freed from imminent dangers by their interposition; which dangers they have both announced, and when appeased with sacrifices, have averted. But all these things are deceits. For since they have a presentiment of the arrangements of God, inasmuch as they have been His ministers, they interpose themselves in these matters, that whatever things have been accomplished or are in the course of accomplishment by God, they themselves may especially appear to be doing or to have done; and as often as any advantage is hanging over any people or city, according to the purpose of God, either by prodigies, or dreams, or oracles, they promise that they will bring it to pass, if temples, honours, and sacrifices are given to them. And on the offering of these, when the necessary result comes to pass, they acquire for themselves the greatest veneration. Hence temples are vowed, and new images consecrated; herds of victims are slain; and when all these things are done, yet the life and safety of those who have performed them are not the less sacrificed. But as often as dangers threaten, they profess that they are angry on account of some light and trifling cause; as Juno was with Varro, because he had placed a beautiful boy on the carriage of Jupiter to guard the dress, and on this account the Roman name was almost destroyed at Cannæ;. But if Juno feared a second Ganymede, why did the Roman youth suffer punishment? Or if the gods regard the leaders only, and neglect the rest of the multitude, why did Varro alone escape who acted thus, and why was Paulus, who was innocent, slain? Assuredly nothing then happened to the Romans by the fates of the hostile Juno, when Hannibal by craft and valour dispatched two armies of the Roman people. For Juno did not venture either to defend Carthage, where were her arms and chariot, or to injure the Romans; for

She had heard that sons of Troy
Were born her Carthage to destroy.

But these are the delusions of those who, concealing themselves under the names of the dead, lay snares for the living. Therefore, whether the impending danger can be avoided, they wish it to appear that they averted it, having been appeased; or if it cannot be avoided, they contrive that it may appear to have happened through disregard of them. Thus they acquire to themselves authority and fear from men, who are ignorant of them. By this subtlety and by these arts they have caused the knowledge of the true and only God to fail among all nations. For, being destroyed by their own vices, they rage and use violence that they may destroy others. Therefore these enemies of the human race even devised human victims, to devour as many lives as possible.

Chapter 18. Of the Patience and Vengeance of God, the Worship of Demons, and False Religions.

Some one will say, Why then does God permit these things to be done, and not apply a remedy to such disastrous errors? That evils may be at variance with good; that vices may be opposed to virtues; that He may have some whom He may punish, and others whom He may honour. For He has determined at the last times to pass judgment on the living and the dead, concerning which judgment I shall speak in the last book. He delays, therefore, until the end of the times shall come, when He may pour out His wrath with heavenly power and might, as

Prophecies of pious seers
Ring terror in the 'wildered ears.

But now He suffers men to err, and to be impious even towards Himself, just, and mild, and patient as He is. For it is impossible that He in whom is perfect excellence should not also be of perfect patience. Whence some imagine, that God is altogether free from anger, because He is not subject to affections, which are perturbations of the mind; for every animal which is liable to affections and emotions is frail. But this persuasion altogether takes away truth and religion. But let this subject of discussing the anger of God be laid aside for the present; because the matter is very copious, and to be more widely treated in a work devoted to the subject. Whoever shall have worshipped and followed these most wicked spirits, will neither enjoy heaven nor the light, which are God's; but will fall into those things which we have spoken of as being assigned in the distribution of things to the prince of the evil ones himself—namely, into darkness, and hell, and everlasting punishment.

I have shown that the religious rites of the gods are vain in a threefold manner: In the first place, because those images which are worshipped are representations of men who are dead; and that is a wrong and inconsistent thing, that the image of a man should be worshipped by the image of God, for that which worships is lower and weaker than that which is worshipped : then that it is an inexpiable crime to desert the living in order that you may serve memorials of the dead, who can neither give life nor light to any one, for they are themselves without it: and that there is no other God but one, to whose judgment and power every soul is subject. In the second place, that the sacred images themselves, to which most senseless men do service, are destitute of all perception, since they are earth. But who cannot understand that it is unlawful for an upright animal to bend itself that it may adore the earth? Which is placed beneath our feet for this purpose, that it may be trodden upon, and not adored by us, who have been raised from it, and have received an elevated position beyond the other living creatures, that we may not turn ourselves again downward, nor cast this heavenly countenance to the earth, but may direct our eyes to that quarter to which the condition of their nature has directed, and that we may adore and worship nothing except the single deity of our only Creator and Father, who made man of an erect figure, that we may know that we are called forth to high and heavenly things. In the third place, because the spirits which preside over the religious rites themselves, being condemned and cast off by God, wallow over the earth, who not only are unable to afford any advantage to their worshippers, since the power of all things is in the hands of one alone, but even destroy them with deadly attractions and errors; since this is their daily business, to involve men in darkness, that the true God may not be sought by them. Therefore they are not to be worshipped, because they lie under the sentence of God. For it is a very great crime to devote one's self to the power of those whom, if you follow righteousness, you are able to excel in power, and to drive out and put to flight by adjuration of the divine name. But if it appears that these religious rites are vain in so many ways as I have shown, it is manifest that those who either make prayers to the dead, or venerate the earth, or make over their souls to unclean spirits, do not act as becomes men, and that they will suffer punishment for their impiety and guilt, who, rebelling against God, the Father of the human race, have undertaken inexpiable rites, and violated every sacred law.

Chapter 19. Of the Worship of Images and Earthly Objects.

Whoever, therefore, is anxious to observe the obligations to which man is liable, and to maintain a regard for his nature, let him raise himself from the ground, and, with mind lifted up, let him direct his eyes to heaven: let him not seek God under his feet, nor dig up from his footprints an object of veneration, for whatever lies beneath man must necessarily be inferior to man; but let him seek it aloft, let him seek it in the highest place: for nothing can be greater than man, except that which is above man. But God is greater than man: therefore He is above, and not below; nor is He to be sought in the lowest, but rather in the highest region. Wherefore it is undoubted that there is no religion wherever there is an image. For if religion consists of divine things, and there is nothing divine except in heavenly things; it follows that images are without religion, because there can be nothing heavenly in that which is made from the earth. And this, indeed, may be plain to a wise man from the very name. For whatever is an imitation, that must of necessity be false; nor can anything receive the name of a true object which counterfeits the truth by deception and imitation. But if all imitation is not particularly a serious matter, but as it were a sport and jest, then there is no religion in images, but a mimicry of religion. That which is true is therefore to be preferred to all things which are false; earthly things are to be trampled upon, that we may obtain heavenly things. For this is the state of the case, that whosoever shall prostrate his soul, which has its origin from heaven, to the shades beneath, and the lowest things, must fall to that place to which he has cast himself. Therefore he ought to be mindful of his nature and condition, and always to strive and aim at things above. And whoever shall do this, he will be judged altogether wise, he just, he a man: he, in short, will be judged worthy of heaven whom his Parent will recognise not as abject, nor cast down to the earth after the manner of the beasts, but rather standing and upright as He made him.

Chapter 20. Of Philosophy and the Truth.

A great and difficult portion of the work which I have undertaken, unless I am deceived, has been completed; and the majesty of heaven supplying the power of speaking, we have driven away inveterate errors. But now a greater and more difficult contest with philosophers is proposed to us, the height of whose learning and eloquence, as some massive structure, is opposed to me. For as in the former case we were oppressed by a multitude, and almost by the universal agreement of all nations, so in this subject we are oppressed by the authority of men excelling in every kind of praise. But who can be ignorant that there is more weight in a smaller number of learned men than in a greater number of ignorant persons? But we must not despair that, under the guidance of God and the truth, these also may be turned aside from their opinion; nor do I think that they will be so obstinate as to deny that they behold with sound and open eyes the sun as he shines in his brilliancy. Only let that be true which they themselves are accustomed to profess, that they are possessed with the desire of investigation, and I shall assuredly succeed in causing them to believe that the truth which they have long sought for has been at length found, and to confess that it could not have been found by the abilities of man.

About this page

Source. Translated by William Fletcher. From Ante-Nicene Fathers, Vol. 7. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/07012.htm>.

Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.

Copyright © 2009 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.

CONTACT US