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Minucius Felix
“Since, then, either fortune is certain or nature is uncertain, how much more reverential and better it is, as the high priests of truth, to receive the teaching of your ancestors, to cultivate the religions handed down to you, to adore the gods whom you were first trained by your parents to fear rather than to know[1728] with familiarity; not to assert an opinion concerning the deities, but to believe your forefathers, who, while the age was still untrained in the birth-times of the world itself, deserved to have gods either propitious to them, or as their kings.[1729] Thence, therefore, we see through all empires, and provinces, and cities, that each people has its national rites of worship, and adores its local gods: as the Eleusinians worship Ceres; the Phrygians, Mater;[1730] the Epidaurians, Æsculapius; the Chaldæans; Belus; the Syrians, Astarte; the Taurians, Diana; the Gauls, Mercurius; the Romans, all divinities. Thus their power and authority has occupied the circuit of the whole world: thus it has propagated its empire beyond the paths of the sun, and the bounds of the ocean itself; in that in their arms they practise a religious valour; in that they fortify their city with the religions of sacred rites, with chaste virgins, with many honours, and the names of priests; in that, when besieged and taken, all but the Capitol alone, they worship the gods which when angry any other people would have despised;[1731] and through the lines of the Gauls, marvelling at the audacity of their superstition, they move unarmed with weapons, but armed with the worship of their religion; while in the city of an enemy, when taken while still in the fury of victory, they venerate the conquered deities; while in all directions they seek for the gods of the strangers, and make them their own; while they build altars even to unknown divinities, and to the Manes. Thus, in that they acknowledge the sacred institutions of all nations, they have also deserved their dominion. Hence the perpetual course of their veneration has continued, which is not weakened by the long lapse of time, but increased, because antiquity has been accustomed to attribute to ceremonies and temples so much of sanctity as it has ascribed of age.
“Nor yet by chance (for I would venture in the meantime even to take for granted the point in debate, and so to err on the safe side) have our ancestors succeeded in their undertakings either by the observance of auguries, or by consulting the entrails, or by the institution of sacred rites, or by the dedication of temples. Consider what is the record of books. You will at once discover that they have inaugurated the rites of all kinds of religions, either that the divine indulgence might be rewarded, or that the threatening anger might be averted, or that the wrath already swelling and raging might be appeased. Witness the Idæan mother,[1732] who at her arrival both approved the chastity of the matron, and delivered the city from the fear of the enemy. Witness the statues of the equestrian brothers,[1733] consecrated even as they had showed themselves on the lake, who, with horses breathless,[1734] foaming, and smoking, announced the victory over the Persian on the same day on which they had gained it. Witness the renewal of the games of the offended Jupiter,[1735] on account of the dream of a man of the people. And an acknowledged witness is the devotion of the Decii. Witness also Curtius, who filled up the opening of the profound chasm either with the mass, or with the glory of his knighthood. Moreover, more frequently than we wished have the auguries, when despised, borne witness to the presence of the gods: thus Allia is an unlucky name; thus the battle of Claudius and Junius is not a battle against the Carthaginians, but a fatal shipwreck. Thus, that Thrasymenus might be both swollen and discoloured with the blood of the Romans, Flaminius despised the auguries; and that we might again demand our standards from the Parthians, Crassus both deserved and scoffed at the imprecations of the terrible sisters. I omit the old stories, which are many, and I pass by the songs of the poets about the births, and the gifts, and the rewards of the gods. Moreover, I hasten over the fates predicted by the oracles, lest antiquity should appear to you excessively fabulous. Look at the temples and lanes of the gods by which the Roman city is both protected and armed: they are more august by the deities which are their inhabitants, who are present and constantly dwelling in them, than opulent by the ensigns and gifts of worship. Thence therefore the prophets, filled with the god, and mingled with him, collect futurity beforehand, give caution for dangers, medicine for diseases, hope for the afflicted, help to the wretched, solace to calamities, alleviation to labours. Even in our repose we see, we hear, we acknowledge the gods, whom in the day-time we impiously deny, refuse, and abjure.
“Therefore, since the consent of all nations concerning the existence of the immortal gods remains established, although their nature or their origin remains uncertain, I suffer nobody swelling with such boldness, and with I know not what irreligious wisdom, who would strive to undermine or weaken this religion, so ancient, so useful, so wholesome, even although he may be Theodorus of Cyrene, or one who is before him, Diagoras the Melian,[1736] to whom antiquity applied the surname of Atheist,—both of whom, by asseverating that there were no gods, took away all the fear by which humanity is ruled, and all veneration absolutely; yet never will they prevail in this discipline of impiety, under the name and authority of their pretended philosophy. When the men of Athens both expelled Protagoras of Abdera, and in public assembly burnt his writings, because he disputed deliberately[1737] rather than profanely concerning the divinity, why is it not a thing to be lamented, that men (for you will bear with my making use pretty freely of the force of the plea that I have undertaken)—that men, I say, of a reprobate, unlawful, and desperate faction, should rage against the gods? who, having gathered together from the lowest dregs the more unskilled, and women, credulous and, by the facility of their sex, yielding, establish a herd of a profane conspiracy, which is leagued together by nightly meetings, and solemn fasts and inhuman meats—not by any sacred rite, but by that which requires expiation—a people skulking and shunning the light, silent in public, but garrulous in corners. They despise the temples as dead-houses, they reject the gods, they laugh at sacred things; wretched, they pity, if they are allowed, the priests; half naked themselves, they despise honours and purple robes. Oh, wondrous folly and incredible audacity! they despise present torments, although they fear those which are uncertain and future; and while they fear to die after death, they do not fear to die for the present: so does a deceitful hope soothe their fear with the solace of a revival.[1738]
“And now, as wickeder things advance more fruitfully, and abandoned manners creep on day by day, those abominable shrines of an impious assembly are maturing themselves throughout the whole world. Assuredly this confederacy ought to be rooted out and execrated. They know one another by secret marks and insignia, and they love one another almost before they know one another. Everywhere also there is mingled among them a certain religion of lust, and they call one another promiscuously brothers and sisters, that even a not unusual debauchery may by the intervention of that sacred name become incestuous: it is thus that their vain and senseless superstition glories in crimes. Nor, concerning these things, would intelligent report speak of things so great and various,[1739] and requiring to be prefaced by an apology, unless truth were at the bottom of it. I hear that they adore the head of an ass, that basest of creatures, consecrated by I know not what silly persuasion,—a worthy and appropriate religion for such manners. Some say that they worship the virilia of their pontiff and priest,[1740] and adore the nature, as it were, of their common parent. I know not whether these things are false; certainly suspicion is applicable to secret and nocturnal rites; and he who explains their ceremonies by reference to a man punished by extreme suffering for his wickedness, and to the deadly wood of the cross, appropriates fitting altars for reprobate and wicked men, that they may worship what they deserve. Now the story about the initiation of young novices is as much to be detested as it is well known. An infant covered over with meal, that it may deceive the unwary, is placed before him who is to be stained with their rites: this infant is slain by the young pupil, who has been urged on as if to harmless blows on the surface of the meal, with dark and secret wounds. Thirstily—O horror!—they lick up its blood; eagerly they divide its limbs. By this victim they are pledged together; with this consciousness of wickedness they are covenanted to mutual silence.[1741] Such sacred rites as these are more foul than any sacrileges. And of their banqueting it is well known all men speak of it everywhere; even the speech of our Cirtensian[1742] testifies to it. On a solemn day they assemble at the feast, with all their children, sisters, mothers, people of every sex and of every age. There, after much feasting, when the fellowship has grown warm, and the fervour of incestuous lust has grown hot with drunkenness, a dog that has been tied to the chandelier is provoked, by throwing a small piece of offal beyond the length of a line by which he is bound, to rush and spring; and thus the conscious light being overturned and extinguished in the shameless darkness, the connections of abominable lust involve them in the uncertainty of fate. Although not all in fact, yet in consciousness all are alike incestuous, since by the desire of all of them everything is sought for which can happen in the act of each individual.
“I purposely pass over many things, for those that I have mentioned are already too many; and that all these, or the greater part of them, are true, the obscurity of their vile religion declares. For why do they endeavour with such pains to conceal and to cloak whatever they worship, since honourable things always rejoice in publicity, while crimes are kept secret? Why have they no altars, no temples, no acknowledged images?[1743] Why do they never speak openly, never congregate freely, unless for the reason that what they adore and conceal is either worthy of punishment, or something to be ashamed of? Moreover, whence or who is he, or where is the one God, solitary, desolate, whom no free people, no kingdoms, and not even Roman superstition, have known? The lonely and miserable nationality of the Jews worshipped one God, and one peculiar to itself; but they worshipped him openly, with temples, with altars, with victims, and with ceremonies; and he has so little force or power, that he is enslaved, with his own special nation, to the Roman deities. But the Christians, moreover, what wonders, what monstrosities do they feign!—that he who is their God, whom they can neither show nor behold, inquires diligently into the character of all, the acts of all, and, in fine, into their words and secret thoughts; that he runs about everywhere, and is everywhere present: they make him out to be troublesome, restless, even shamelessly inquisitive, since he is present at everything that is done, wanders in and out in all places, although, being occupied with the whole, he cannot give attention to particulars, nor can he be sufficient for the whole while he is busied with particulars. What! because they threaten conflagration to the whole world, and to the universe itself, with all its stars, are they meditating its destruction?—as if either the eternal order constituted by the divine laws of nature would be disturbed, or the league of all the elements would be broken up, and the heavenly structure dissolved, and that fabric in which it is contained and bound together[1744] would be overthrown.[1745]
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