Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (48 page)
10.
Seneca’s frankness in criticizing ‘civil’ theology more vigorously than Varro denounced the ‘mythical’
Varro lacked the frankness and courage to criticize the theology of the city with the same freedom he showed towards the theology of the theatre, which resembled it so closely. Annaeus Seneca had those qualities in some degree, if not in full measure. That is he had them in his writing; but he failed to display them in his life.
Seneca (who I suppose, on good evidence, to have been at the height of his fame in the time of our apostles)
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wrote a book
Against Superstitions
.
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In it he attacked this ‘civil’ theology, the theology of the city, in much greater detail, and with much greater vehemence than Varro had used against the ‘fabulous’ theology of the theatre. Thus, on the subject of images, he writes,
They dedicate images representing sacred, immortal, inviolable beings in base, inert matter; they give them the shapes of men, of wild beasts, or of fishes; some make bi-sexual gods, having bodies with incongruous characteristics. And they give the name of divinities to those images, though they would be classed as monsters if they suddenly came to life.
Somewhat later, he speaks in praise of ‘natural’ theology, and sets out the opinions of some of the philosophers. He then confronts himself
with a question. ‘At this point,’ he says, ‘someone asks, “Am I to believe that the sky and the earth are gods? And that some gods live above the moon and some below? Am I to bear patiently with Plato, who proposed a god without a body; or Strato,
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the Peripatetic, who suggested a god without a soul?”’ Seneca then replies, ‘Do you really suppose that the dreams of Titus Tatius, or Romulus, or Tullus Hostilius, were nearer to the truth? Tatius dedicated a statue to the goddess Cloacina;
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Romulus to Picus and Tiberinus. Hostillius made divinities of Panic and Pallor,
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the most unpleasant conditions of human beings; the one being the emotion of a terrified mind, the other not even a disease, but merely a change of complexion. Are you more inclined to believe in these deities, and to give them a place in heaven?’
Seneca was quite outspoken about the cruel obscenity of some of the ceremonies:
One man cuts off his male organs: another gashes his arms. If this is the way they earn the favour of the gods, what happens when they fear their anger? The gods do not deserve any kind of worship, if this is the worship they desire. So extreme is the frenzy of a mind disturbed and toppled from its throne, that the gods are appeased by rites which surpass the savagery of the foulest of mankind, whose cruelty has passed into legend. Tyrants have sometimes lacerated men’s limbs: they have never ordered men to lacerate themselves. Men have been gelded to serve a monarch’s lustful pleasure; but no one has ever unmanned himself with his own hands, at the bidding of his master. Men gash themselves in the temples, and offer their wounds and their blood as a supplication. If anyone had the time to notice what those people do and what they have done to them, he would discover things so unbecoming for men of honour, so unworthy of freemen, so incongruous for men of sane mind, that no one would hesitate to call them mad, if there were not so many sharing the same frenzy. As it is, their title to sanity rests on the multitude of the apparently insane.
He goes on to recount the ceremonies habitually observed in the Capitol itself, and he exposes them without the slightest reserve. No one would believe, he implies, that those were performed by any but lunatics – unless it were in a spirit of mockery. He himself speaks in
derision of the mourning for Osiris
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in the Egyptian mysteries, followed soon by the joy at his finding, since both the loss and the discovery are fictitious, and yet the grief, and the joy, are expressed with every appearance of genuine emotion by people who have neither lost nor found anything. Seneca adds,
But at least this delirium has a limited period; it is allowable to go mad once a year. If you go to the Capitol, you will be ashamed at the demented performances presented to the public, which frivolous lunacy looks upon in the light of a duty. Jupiter has someone to announce the names of his callers; another to tell him the time; he has an attendant to wash him, another to oil him, and this one merely goes through the motions with his hands. There are women to do the hair of Juno and Minerva; these stand at a distance not only from the statues, but from the temple, and move their fingers like hairdressers, while others hold up a looking-glass. You find people praying the gods to stand bail for them; others handing them their writs and explaining their law cases. A leading pantomime actor of great experience, grown old and decrepit, used to put on his act every day on the Capitol, as if the gods still took pleasure in his performance now that human beings had abandoned him. Craftsmen of all kinds hang about the place waiting to do some work for the immortal gods.
Soon afterwards, Seneca adds,
At least the services they offer are not indecent or dishonourable, though they may be superfluous. But there are some women who haunt the Capitol in the belief that Jupiter is in love with them: and they are not deterred by the thought of Juno’s jealous anger, which (if one is to believe the poets) can be formidable!
Here we have a freedom of speech such as Varro did not display. He could only bring himself to criticize poetic theology; he did not dare find fault with ‘civil’, which Seneca cut to pieces. Yet, if we really want the truth, the temples where those rites go on are worse than the theatres where those fictions are enacted. Hence, in the rites of ‘civil’ theology the role chosen by Seneca for the wise man is to simulate conformity in act while having no religious attachment. This is what he says: ‘The wise man will observe all these customs as being ordered by law, not as acceptable to the gods.’ And, a little later,
And what of the marriages we arrange among the gods, including the blasphemy of unions between brothers and sisters? We give Bellona to Mars, Venus to Vulcan, Salacia
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to Neptune. We leave some of the gods as bachelors, for lack, one assumes, of suitable matches. There are, to be sure, some unattached females available, such as Populonia, Fulgora,
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and Rumina;
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but it is not surprising that no suitors were forthcoming for them. All that undistinguished mob of gods which long-standing superstition has amassed over the centuries, will receive our worship; but we shall bear in mind that their cult is a matter of custom, having little connection with truth.
Thus, what the laws and custom established in ‘civil’ theology is not what was acceptable to the gods, nor anything related to reality. But Seneca, who had been, as it were, emancipated by the philosophers, but who was also an illustrious senator of the Roman people, worshipped what he criticized, performed acts which he reprehended, venerated what he condemned. Doubtless philosophy had taught him an important lesson, that he should not be superstitious in his conception of the physical universe; but, because of the laws of the country and the accepted customs, he also learnt that without playing an actor’s part in theatrical fictions, he should imitate such a performance in the temple. This was to take a line the more reprehensible in that he acted this insincere part in such a way as to lead people to believe him sincere. The stage-player on the other hand, only aims at giving pleasure by his performance; he has no desire to mislead or deceive his audience.
11.
Seneca’s opinion of the Jews
Besides criticizing the superstitions of ‘civil’ theology, Seneca attacks the rites of the Jews, and the Sabbath in particular. He maintains that the Sabbath is a harmful institution, since by the interposition of this one day in seven they practically lose a seventh part of their life in inactivity, and they suffer by having to put off urgent tasks. As for the Christians, who were at that time already bitterly opposed to the Jews, he did not dare to mention them for good or ill – not wishing to praise them in defiance of the ancient traditions of his country, nor to criticize them against (it may be) his personal feelings. It is in speaking
of the Jews that he says: ‘The customs of this detestable race have become so prevalent that they have been adopted in almost all the world. The vanquished have imposed their laws on the conquerors.’ He expresses his surprise when he says this, and he shows his ignorance of the ways of God’s working in adding a remark in which he reveals what he thought about the Jewish ritual system: ‘At least they know the origins of their ceremonies: the greater part of our people have no idea of the reason for the things they do.’
The questions that arise about the Jewish religious practices, why, and to what extent, they have been established by divine authority, and afterwards taken over, with divine approval, by the people of God, to whom the mystery of eternal life has been revealed – these questions I have treated in other places, and in particular in my books against the Manicheans.
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And I shall have more to say on this topic at a more convenient moment in this present work.
12.
The falsity of the pagan gods has been exposed; they can give no help in respect of temporal life; they certainly cannot bestow life eternal
Here then are three theologies: the Greeks call them ‘mythical’, ‘physical’, and ‘political’, and in Latin they can be called ‘fabulous’, ‘natural’, and ‘civil’. Men can look to neither the first nor the third of these for eternal life: not to ‘fabulous’ theology, which the pagans themselves criticize with extreme candour, although they are worshippers of many false gods, nor to ‘civil’ theology, for that has been proved to be a subdivision of the ‘fabulous’, closely resembling it, or even morally inferior to it. If what I have said in this book is not enough to convince every reader, I would refer to the ample discussions in the previous volumes, and especially in the fourth, on God as the giver of felicity. For to whom should men consecrate themselves, with a view to eternal life, save to felicity alone, if felicity were a goddess?
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But felicity is not a goddess, but the gift of God. To what God then should we consecrate ourselves except to the giver of felicity, if we fix our devout affection on eternal life, where there is the true fulfilment of felicity?
After what has been already said, I do not imagine that anyone is likely to suppose that any of the pagan gods is the giver of felicity. Their worship has so much that is disgraceful in it, and even more
disgraceful is their indignation if such worship is withheld; it is that which betrays them for the unclean spirits they are. Then how can one who does not give felicity be capable of giving eternal life? For what we mean by eternal life is the condition of unending felicity. If the soul lives in the eternal pains with which the unclean spirits themselves will be tormented, that is not eternal life, but eternal death. The greatest and worst of all deaths is where death does not the. Now since the soul, being created immortal, cannot be deprived of every kind of life, the supreme death of the soul is alienation from the life of God in an eternity of punishment. Therefore life eternal, that is, life of unending felicity, is the gift of him alone who gives true felicity. It has been proved that the gods worshipped by ‘civil’ theology cannot give it. They are not to be worshipped, even with a view to temporal and earthly goods; we have demonstrated that in the five preceding books. Much less are they to be honoured with a view to eternal life, the life after death: that is the point we have made in this present book, with the support of the arguments in the previous discussions.
But inveterate custom has the strength derived from very deep roots: and some readers may think that my arguments have not adequately established the need to reject and to shun this ‘civil’ theology. I would ask any such readers to give their attention to the next volume, which, with God’s help, is to follow.
I
AM
using my most earnest endeavours to destroy and eradicate the baneful and long-held notions which are the enemies of true religion, and which have been fixed in the darkened minds of mankind through centuries of error, putting out deep and tenacious roots. I am co-operating, in my small measure, with the grace of the true God, relying on the help of him who alone can accomplish this design. No doubt the argument of my previous books is more than sufficient to achieve this object for livelier and superior intelligences; but they will have to possess themselves in patience; and I ask them, for the sake of others, not to think superfluous what for themselves they feel to be unnecessary.
The task before us is a matter of supreme importance: to establish that the true and truly holy Divinity is to be sought and worshipped not with a view to this mortal life, which passes away like smoke
1
(although we do receive from the Divinity the help needed for our present frailty), but for the sake of the life of blessedness, which must needs be the life of eternity.
1.
Since it is agreed that no divinity is to be found in ‘civil’ theology, are we to believe that it is to be found in the ‘select’ gods
?