Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (51 page)
The whole universe
Is filled with Jupiter.
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And so if Jupiter is to be a god and, above all, if he is to be the king of gods, we are bound to identify him with the world, so that he may reign over the other gods who are, according to this theory, parts of himself. It is in this sense that Varro, in the separate book which he wrote
On the Worship of the Gods
, explains some lines of Valerius Soranus.
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These lines are,
Almighty Jupiter
Sovereign of all things, and of all the gods;
Father and mother of the gods; himself
The only god and, in himself, all gods.
This is the explanation given in the book. By the male we mean the emitter of the seed, the female being the recipient; so Jupiter is the world, emitting all seeds and receiving them in himself. ‘Soranus was right’, says Varro, ‘in calling Jupiter “father and mother”, equally right in calling him “one” and “all”. For the world is one, and that one world contains in itself all things.’
10.
The distinction between Janus and Jupiter
If Janus, then, is the world and Jupiter is the world,
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and there is only one world, how is it that Janus and Jupiter are two gods? Why do they have separate temples, separate altars, different ceremonies, and dissimilar images? Is it because there is a difference between the principle of origins and the principle of causes, and Janus is the former, Jupiter the latter? Is it then suggested that, if a man has two different powers and accomplishments in two different spheres, it follows from
the diversity of the particular abilities that we should speak of two judges or two craftsmen? Similarly, the one God has power over origins and causes; but are we therefore bound to suppose the existence of two gods, because origins and causes are two different things? If this reasoning is considered sound, then they must say that Jupiter himself is as many gods as they have given him names corresponding to his many powers, since all those many functions which justify those names are distinct. I will enumerate some of them.
11.
The titles of Jupiter, which all refer to one God
Jupiter is entitled Victor, Invictus, Opitulus, Impulsor, Stator,
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Centumpeda, Supinalis, Tigillus, Almus, Ruminus – it would be tedious to go through the whole list. These titles have been bestowed on one god for various causes on account of different powers. The existence of many activities in Jupiter does not compel him to turn into an equal number of gods; he is Victor because he always conquers; because he is never conquered he is Invictus. Because he brings help to the needy he is Opitulus; as Impulsor he has power to drive on; as Stator, to halt; as Centumpeda to give stability; as Supinalis, to throw down. Because he holds up and supports the world like a beam of timber he is Tigillus; because he nourishes all things he is Almus. And he is called Ruminus because, by means of
ruma
, the mother’s breast, he nourishes all living creatures. Among those functions, we observe, some are important, some trivial; yet one god is reputed to be responsible for both kinds. It seems to me that there is a closer resemblance between causes and beginnings than between supporting the world and giving the breast to animals; yet the difference between cause and beginning was the reason why one world should produce two gods, Janus and Jupiter. For all that, no compulsion was felt to postulate two gods for functions so different in importance and value as the support of the universe and the feeding of animals: the same Jupiter was entitled Tigillus because of the one function, Ruminus on account of the other.
I have no wish to suggest that to offer the breast to sucking animals would be more proper for Juno than for Jupiter, especially because a goddess called Rumina also exists to offer assistance and service in this task. For I am aware that the reply could be that Juno herself is
identical with Jupiter, according to those lines of Valerius Soranus,
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Almighty Jupiter…
Father and mother of the gods.
Why then is he also called Ruminus, seeing that more diligent inquirers might perhaps discover that he is also identical with this goddess Rumina? It appeared unworthy of the majesty of the gods that in the same ear of grain one divinity should look after the node, another be in charge of the follicle.
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If this judgement was sound, then how much more unworthy that one of the lowlier activities, the suckling of animals, should engage the attention of two deities, one of them being Jupiter, the universal sovereign, and he has to perform this office with the help not of his wife but of some obscure goddess called Rumina. It must be that he is himself identical with Rumina; perhaps he is Ruminus when concerned with male sucklings, Rumina when in charge of females. I should certainly have said that they would not have wished to give Jupiter a feminine name, had it not been that he is called ‘father and mother’ in the lines I have quoted, and that I have read that among his other titles he is called Pecunia, and she is a goddess whom we discovered among the diminutive gods, those whom I mentioned in my fourth book.
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But since both men and women have money, why is he not called Pecunia and Pecunius, on the analogy of Rumina and Ruminus? There is something for them to think about!
12.
Jupiter-Pecunia
What a brilliant explanation they give for this name! ‘He is called Pecunia’, says Varro, ‘because all things belong to him.’ What an exquisite reason for a divine name! It is in fact a degrading insult to give the title of Pecunia (money) to the Being to whom all things belong. For what are all the possessions of men, all man’s property or money, in comparison with all things contained in heaven and earth? It is clear that it is avarice which imposed this name on Jupiter, so that the lover of money might imagine that the object of his adoration was no ordinary deity but the sovereign of the universe himself.
Now it would be quite another matter, if he had been called Riches;
for riches and money are very different things. We speak of the ‘riches’ of the wise, the just, the virtuous; they are richer than others because of their virtues, thanks to which they are content with what they have, even when their material resources are straitened. We speak of the ‘poverty’ of the avaricious who are always yearning for more and always in want; they can have all the money possible, and yet in their abundance they cannot help being in want. And we call the true God himself ‘rich’, not rich in money, but in his omnipotence. Moneyed men, of course, are called rich; but they are needy in their hearts, if they are greedy: the moneyless are called poor; but if they are wise, they are rich in their hearts.
How ought this theology to stand in the estimation of a wise man, when the king of gods receives the name of something ‘which no wise man has ever desired’?
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If this teaching had any salutary instruction to impart in connection with eternal life, the god who rules the world would much more appropriately be called Wisdom, not Pecunia. For the love of wisdom purifies from the stain of avarice, that is, from the love of money.
13.
The accounts of Saturn and Genius show that both are identified with Jupiter
But we need say no more about Jupiter, if it is true that the rest of the gods are to be reduced to him: which means that belief in a multiplicity of gods would be left a mere delusion, since Jupiter in himself is all gods, and they are regarded as parts or powers of Jupiter; or else the spiritual force, which Varro and his like suppose to be diffused through all the universe, has received the names of many gods from the different elements which go to make up the mass of the visible world and from the multiple forms of the operations of nature.
What, for example, is Saturn? Varro says, ‘He is one of the principal gods, who has dominion over all sowing of seeds.’ But according to his exposition of those lines of Valerius Soranus,
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Jupiter is the world, and he emits all seeds from himself, and receives them into himself. It follows that Jupiter must have dominion over the sowing of seeds.
And what is Genius?
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‘A god’, says Varro, ‘who is put in charge
of the generation of things, and has the power of generation’. But do they believe that this power belongs to anyone else except the world, which is addressed with the words, ‘Jupiter, father and mother’? Now in another passage Varro says that
genius
is the reasonable soul of the individual, and thus each one has a personal genius, while the corresponding function in respect of the world is fulfilled by the World-Soul, which is God. Here he conies back to the same point; the Soul of the World is believed to be the Universal
Genius
. This is the god whom they call Jupiter. For if every
genius
is God, and the soul of every man is a
genius
,
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if follows that the soul of every man is God. If they are forced to recoil from such an absurdity, it remains for them to give the name Genius, in this singular and pre-eminent sense, to the god whom they call the Soul of the World, that is, to Jupiter.
14.
The functions of Mercury and Mars
As for Mercury and Mars, these thinkers have not discovered any way of connecting them with any part of the world, or any of the works of God in the material elements. For that reason they have given them responsibility for the works of men, putting them in charge of speech and of war. But if Mercury has authority over the speech of the gods, then he has dominion over the king of the gods as well, seeing that Jupiter must speak in accordance with the will of Mercury; or at least he has received from him the faculty of speech, which is obviously absurd. If, on the other hand, we are told that it is only the authority over human speech that is attributed to Mercury, it is impossible to believe that Jupiter was willing to condescend to the oversight of the suckling not only of children but even the animals (hence his title Ruminus), while refusing to be concerned with human speech, the faculty which raises men above the level of animals. Thus Jove must be identified with Mercury.
Now it may be said that it is language itself that is Mercury. This is suggested by the interpretation they give of him; for they derive the name Mercury from
medius currens
, ‘running in between’, because speech ‘runs between’ men. His name in Greek is Hermes, because
speech, or rather, interpretation – which is clearly connected with speech – is called
hermeneia
.
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The reason why Mercury presides over commerce is that speech is the means of communication between sellers and buyers. The wings on his head and feet symbolize the swift flight of speech through the air; he is called a messenger because it is through speech that thoughts are conveyed. If this is so, and Mercury is language itself, then these interpreters themselves acknowledge that he is not a god. But while they make gods of beings who are not even demons, the prayers they offer to unclean spirits put them into the possession of those who are not gods but demons.
In the same way they failed to discover any element or part of the world for Mars, to be his sphere of operations in nature; and so they appointed him god of war, which is a human activity and not a desirable one. And if Felicity had granted perpetual peace, Mars would be out of employment. Perhaps, on the other hand, Mars is simply identical with war, as Mercury is identical with language. Then it is manifest that he is not a god; and would to heaven it were equally manifest that there could be no such thing as war, to be called, even falsely, a god!
15.
Concerning certain stars, to which the pagans gave the names of their divinities
It may be that those gods are to be identified with the stars to which their names were given; for there is a star called Mercury, and another called Mars. But there is also a star in the sky called Jupiter; and yet, in their view, Jupiter is the world. There is also a star called Saturn; and yet they assign to Saturn an important responsibility, the charge of all seeds. There is another star, and that the most brilliant of them all, to which they give the name of Venus; and yet they insist that Venus is also the moon. However, this glittering planet is, like the famous golden apple, a subject of contention between Juno and Venus. Some ascribe the morning star to Venus, others to Juno. But, as usual, Venus wins. For the overwhelming majority give the star to Venus, and holders of the contrary opinion are hard to find. How can one help laughing, when they call Jupiter the king of all things, seeing
that his planet is so far outshone in brilliance by that of Venus? For Jupiter’s star ought to be as much more brilliant than the others as Jupiter himself is more powerful than the other gods. They reply that this appearance is due to the fact that the star which is reputed less bright is in fact higher and much further away from the earth. But then, if higher rank earns a higher position in the sky, how is it that Saturn is higher than Jupiter? Perhaps the idle fable, which makes Jupiter a king, was not able to reach as far as the stars? And so Saturn has been allowed to keep his royal position in heaven, even though he had not the strength to retain it in his own kingdom, or on the Capitol?
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Again, why has Janus not received a star? Is it because he is the world, and the world contains all the stars? But Jove also is the world; yet he has a star. Or is is that Janus made the best compromise he could achieve, and settled for all those faces on earth in compensation for not having one star among the constellations?