City of God (Penguin Classics) (33 page)
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Authors: Saint Augustine
If this is true – and for the moment I leave aside the question of its truth – what would they lose by a wise economy in worshipping one God? Would he be in any way underrated, since he himself would be worshipped? If it should be feared that the omitted or neglected aspects of Jupiter might be angry, the inference would be that here there is not (as they would have it) one whole life of one Living Being, containing in itself all gods as its powers or members or aspects, but rather, each aspect has a life distinct from the others, if one aspect can be angry independently of another, if one can be appeased while another is irritated. If, on the other hand, it is asserted that all the aspects together, that is the whole of Jupiter himself, could have been offended if his aspects were not worshipped individually and separately, this assertion is the merest folly. None of them could have
been neglected while the god himself, who in himself possesses them all, was being worshipped. Out of innumerable possible examples I will content myself with this. They say that all the stars are ‘aspects’ of Jupiter, that they are alive and possess rational souls and are therefore indisputably gods.
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But they do not observe how many of these gods they omit to worship, for how many they do not build temples or stars. They erect altars, while they have thought it necessary to set them up for a tiny handful of stars and to sacrifice to them individually. So if those gods are angry when they do not receive individual worship, are not the pagans afraid of living beneath the wrath of the whole heaven when they have propitiated but a few of them? While if they worship all the stars just because they exist in the Jupiter whom they worship, they could, by this economical procedure, have offered their prayers to them all, in the person of that one god, and thus none of them would have been angry, since none of them would have been neglected. This would have been better than to worship some of them and give a just cause for anger to the far greater number who were overlooked, especially when the sight presented to the stars when they shone down from their celestial abode was – Priapus, swelling in all his naked obscenity!
12.
The theory that makes God the soul of the world, the body of God
But here is another point. And it is one which no man of quick intelligence, in fact no man at all (for there is no need here of exceptional ability) can consider unmoved. Putting aside all contentious polemics, let us note carefully that if God is the Soul of the World and the world is to him as the body to the soul, if this God is, as it were, in the bosom of nature and contains all things in himself, so that from his soul, which gives life to the whole of that mass, the life and soul of all living things is derived – according to the lot assigned at birth to each; if this is so, then nothing at all remains which is not a part of God. Can anyone fail to see the blasphemous and irreligious consequences? Anything which anyone treads underfoot would be a part of God! In the killing of any living creature, a part of God would be slaughtered! I shrink from uttering all the possibilities which come to mind; it would be impossible to mention them without shame.
13.
Another theory confines the points of God to the rational animals
But perhaps it is maintained that only rational animals, such as men, are parts of God. For my part, I cannot see how, if the whole universe is God, the lower animals can be excluded from his parts. But we need not contest the point. To confine ourselves to the rational being, man, what could be more unfortunate than the belief that when a child is smacked, God is smacked? It would follow, too, that ‘parts of God’ can become lustful, unjust, irreligious, and utterly worthy of condemnation. Could anyone in his right mind tolerate such a conclusion? Finally, why should God be angry with those who do not worship him, seeing that it is ‘parts’ of himself which deny him worship?
Our opponents are thus reduced to admitting that all the gods have their own particular lives, that each one lives for himself, that none is ‘part’ of any other, and that all should be worshipped who can be recognized and worshipped, since there are so many that they cannot all be recognized and worshipped.
It is because Jupiter presides over all the gods as king, that the Romans suppose him to have established and extended Rome’s dominion. If Jupiter himself did not do so, what other god could they believe to have undertaken so great a task? All the other gods were fully employed in their own particular tasks and responsibilities, and none of them invades the sphere of another. Only the king of gods could have given increase and enlargement to the kingdom of men.
14.
If Victory is, as they say, a goddess, it is inconsistent to attribute the growth of empire to Jupiter
The first question I would like to ask is: Why is not Empire itself one of those gods? Surely it should be, if Victory is a goddess?
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Why should Jupiter himself be needed in this matter, if Victory is favourable and propitious, and always comes to those whom she wishes to be conquerors? Given her favour and sympathy, what nations would have remained unconquered, even though Jupiter had taken a holiday,
or had been otherwise employed? Surely, all kingdoms would have submitted? But perhaps honest men did not like to make war with a lack of equity too unconscionable and to enlarge their dominions by aggression against peaceful neighbours who did them no wrong? If such was their feeling, I certainly approve and applaud them.
15.
Can good men consistently desire to extend their dominion
?
I would therefore have our adversaries consider the possibility that to rejoice in the extent of empire is not a characteristic of good men. The increase of empire was assisted by the wickedness of those against whom just wars were waged. The empire would have been small indeed, if neighbouring peoples had been peaceable, had always acted with justice, and had never provoked attack by any wrong-doing. In that case, human affairs would have been in a happier state; all kingdoms would have been small and would have rejoiced in concord with their neighbours. There would have been a multitude of kingdoms in the world, as there are multitudes of homes in our cities. To make war and to extend the realm by crushing other peoples, is good fortune in the eyes of the wicked; to the good, it is stern necessity. But since it would be worse that the unjust should lord it over the just, this stern necessity may be called good fortune without impropriety. Yet there can be no shadow of doubt that it is greater good fortune to have a good neighbour and live in peace with him than to subdue a bad neighbour when he makes war. It is a wicked prayer to ask to have someone to hate or to fear, so that he may be someone to conquer.
So if it was by waging wars that were just, not impious and unjust, that the Romans were able to acquire so vast an empire, surely they should worship the Injustice of others as a kind of goddess? For we observe how much help ‘she’ has given towards the extension of the Empire by making others wrong-doers, so that the Romans should have enemies to fight in a just cause and so increase Rome’s power. Why should not Injustice be a goddess – at least the Injustice of foreign nations – if Panic and Pallor and Fever
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earned a place among Roman gods? With the support of those two Goddesses, ‘Foreign Injustice’ and Victory, the Empire grew, even when Jupiter took a holiday. Injustice stirred up causes of war; Victory brought the war to a happy conclusion.
As for Jupiter, what part would he have had to play, when the benefits which might have been ascribed to him were themselves considered gods, given the name of gods, worshipped as gods, and invoked to play their own parts? He would have had some part in this if he was also called Dominion, on the analogy of the goddess called Victory. While if dominion is a gift of Jupiter, why should not victory also be considered his gift? And victory certainly would have been regarded as a gift, if, instead of a stone on the Capitol,
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the Romans had recognized and worshipped the true ‘King of kings and Lord of lords’.
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16.
The Romans assigned a separate god to each activity. Why did they put the temple of Quies outside the gates
?
The Romans assigned particular gods to particular spheres and to almost every single movement. They had a goddess called Age-noria,
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to arouse to action; a goddess Stimula,
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to stimulate to extraordinary action; a goddess Murcia
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to make a man extraordinarily inactive, that is (according to Pomponius
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)
murcidus
, meaning slothful and inert, and a goddess Strenia,
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to make man strenuous. They undertook to offer public sacrifices in honour of all these divinities. But although they acknowledged a goddess named Quies
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(tranquillity) to make men tranquil and though she had a temple outside the Colline gate, they refused to adopt this temple as a national shrine. This I find very surprising. Was it a symptom of an untranquil spirit? Or did it rather mean that anyone who obstinately worshipped that mob of demons (for clearly they were not gods) could not enjoy the tranquillity to which the true Physician invites man, when he says, ‘Learn from me, for I am gentle and humble in heart, and you will find rest for your souls.’
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17.
If Jupiter is the supreme power, is Victory also to be considered a goddess
?
They may allege that Jupiter sends Victory, and that she comes at his bidding to those of his choice in obedience to Jupiter as king of gods and takes her place on their side. This could truthfully be said not of Jupiter, who is fancifully imagined as the king of gods, but of the true King of the Ages, who sends – not Victory, who has no real existence – but his angel, and gives the conquest to whom he will. And his design may be inscrutable; it cannot be unjust.
If Victory is a goddess, why not Triumph? Why not attach Triumph to Victory, as her husband, or brother, or son? If these fancies of theirs about the gods had been invented by poets and then attacked by us, they would have answered: ‘Those are poetical fictions, not to be attributed to the true divinities.’ And yet they themselves did not laugh when they encountered fantastic absurdities of this sort, not when reading the poets but when worshipping in the temples. They ought then to have made all their requests to Jupiter and addressed their supplications to him alone. For if Victory is a goddess, and subject to the king of gods, she could not have dared to oppose him, wherever he had sent her, to follow her own inclination instead.
18.
If Felicitas and Fortuna are both goddesses, how are they distinguished
?
Then what of the belief that Felicity
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also is a goddess? She has received a temple, she has earned an altar and appropriate rites are paid her. She ought to have been worshipped as a sole divinity. For when she was present what blessing could have been lacking? But what is the point of reckoning Fortune
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also as a divinity and worshipping her as well? Is there any difference between felicity and fortune? Yes, there is: fortune may be good or bad; but felicity could not be bad, without ceasing to be felicity. But surely we ought to believe that all the gods, of either sex (if, indeed, the gods also have a sex) are good without exception! This is what Plato
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says, and other philosophers, and the outstanding, guides of the republic, and of the other peoples. How then can Fortune be sometimes good, sometimes
bad? Can it be that when she is bad she is no longer a divinity, but is suddenly changed into a malignant devil? How many goddesses of this kind are there? As many, to be sure, as there are fortunate men, that is, men of good fortune. Since there are other men, very many of them, enduring bad fortune simultaneously, that is at one and the same time, then Fortune – if it is the same goddess – would be simultaneously good and bad – bad for some, good for others. But is she not always good, if she is a goddess? Then she must be the same as Felicity. Why is the goddess given different names?
Well, that is allowable; the same thing is often called by different names. But why different temples, different altars, different rites? ‘The reason is’, they say, ‘that felicity is what good men enjoy as a result of their previous merits; while fortune – what we call
good
fortune – happens to men, good and bad alike, without any weighing of their merits: it comes fortuitously; hence the name Fortune.’ How can she be good if she comes, without discrimination, to good and bad? What is the point of worshipping her if she is so blind that she blunders into people at random, so that she often passes by her worshippers and attaches herself to those who disregard her? Otherwise, if her worshippers receive any advantage, if they are noticed and favoured by her, then she comes in consequence of merit and not fortuitously. So what has happened to the definition of Fortune? What about the derivation of her name from fortuitous events? If she really is fortune (i.e. luck) there is no advantage in worshipping her. If she discriminates in favour of her worshippers she is not fortune. Is it the case that Jupiter sends her at his pleasure? If so, he should be worshipped alone; Fortune cannot resist his bidding, when he sends her where he wishes. Or at least let us leave her worship to the bad, who are not inclined to acquire the merits by which the goddess Felicity could be attracted.