The Divine Institutes

I now come to the superstitions peculiar to the Romans, since I have spoken of those which are common. The wolf, the nurse of Romulus, was invested with divine honours. And I could endure this, if it had been the animal itself whose figure she bears. Livy relates that there was an image of Larentina, and indeed not of her body, but of her mind and character. For she was the wife of Faustulus, and on account of her prostitution she was called among the shepherds wolf, that is, harlot, from which also the brothel derives its name. The Romans doubtless followed the example of the Athenians in representing her figure. For when a harlot, by name Leæna, had put to death a tyrant among them, because it was unlawful for the image of a harlot to be placed in the temple, they erected the effigy of the animal whose name she bore. Therefore, as the Athenians erected a monument from the name, so did the Romans from the profession of the person thus honoured. A festival was also dedicated to her name, and the Larentinalia were instituted. Nor is she the only harlot whom the Romans worship, but also Faula, who was, as Verrius writes, the paramour of Hercules. Now how great must that immortality be thought which is attained even by harlots! Flora, having obtained great wealth by this practice, made the people her heir, and left a fixed sum of money, from the annual proceeds of which her birthday might be celebrated by public games, which they called Floralia. And because this appeared disgraceful to the senate, in order that a kind of dignity might be given to a shameful matter, they resolved that an argument should be taken from the name itself. They pretended that she was the goddess who presides over flowers, and that she must be appeased, that the crops, together with the trees or vines, might produce a good and abundant blossom. The poet followed up this idea in his Fasti, and related that there was a nymph, by no means obscure, who was called Chloris, and that, on her marriage with Zephyrus, she received from her husband as a wedding gift the control over all flowers. These things are spoken with propriety, but to believe them is unbecoming and shameful. And when the truth is in question, ought disguises of this kind to deceive us? Those games, therefore, are celebrated with all wantonness, as is suitable to the memory of a harlot. For besides licentiousness of words, in which all lewdness is poured forth, women are also stripped of their garments at the demand of the people, and then perform the office of mimeplayers, and are detained in the sight of the people with indecent gestures, even to the satiating of unchaste eyes.

Tatius consecrated an image of Cloacina, which had been found in the great sewer; and because he did not know whose likeness it was, he gave it a name from the place. Tullus Hostilius fashioned and worshipped Fear and Pallor. What shall I say respecting him, but that he was worthy of having his gods always at hand, as men commonly wish? The conduct of Marcus Marcellus concerning the consecration of Honour and Valour differs from this in goodness of the names, but agrees with it in reality. The senate acted with the same vanity in placing Mind among the gods; for if they had possessed any intelligence, they would never have undertaken sacred rites of this kind. Cicero says that Greece undertook a great and bold design in consecrating the images of Cupids and Loves in the gymnasia: it is plain that he flattered Atticus, and jested with his friend. For that ought not to have been called a great design, or a design at all, but the abandoned and deplorable wickedness of unchaste men, who exposed their children, whom it was their duty to train to an honourable course, to the lust of youth, and wished them to worship gods of profligacy, in those places especially where their naked bodies were exposed to the gaze of their corruptors, and at that age which, through its simplicity and incautiousness, can be enticed and ensnared before it can be on its guard. What wonder, if all kinds of profligacy flowed from this nation, among whom vices themselves have the sanction of religion, and are so far from being avoided, that they are even worshipped? And therefore, as though he surpassed the Greeks in prudence, he subjoined to this sentence as follows: “Vices ought not to be consecrated, but virtues.” But if you admit this, O Marcus Tullius, you do not see that it will come to pass that vices will break in together with virtues, because evil things adhere to those which are good, and have greater influence on the minds of men; and if you forbid these to be consecrated, the same Greece will answer you that it worships some gods that it may receive benefits, and others that it may escape injuries.

For this is always the excuse of those who regard their evils as gods, as the Romans esteem Blight and Fever. If, therefore, vices are not to be consecrated, in which I agree with you, neither indeed are virtues. For they have no intelligence or perception of themselves; nor are they to be placed within walls or shrines made of clay, but within the breast; and they are to be enclosed within, lest they should be false if placed without man. Therefore I laugh at that illustrious law of yours which you set forth in these words: “But those things on account of which it is given to man to ascend into heaven—I speak of mind, virtue, piety, faith—let there be temples for their praises.” But these things cannot be separated from man. For if they are to be honoured, they must necessarily be in man himself. But if they are without man, what need is there to honour those things which you do not possess? For it is virtue, which is to be honoured, and not the image of virtue; and it is to be honoured not by any sacrifice, or incense, or solemn prayer, but only by the will and purpose. For what else is it to honour virtue, but to comprehend it with the mind, and to hold it fast? And as soon as any one begins to wish for this, he attains it. This is the only honour of virtue; for no other religion and worship is to be held but that of the one God. To what purport is it, then, O wisest man, to occupy with superfluous buildings places which may turn out to the service of men? To what purport is it to establish priests for the worship of vain and senseless objects? To what purport to immolate victims? To what purport to bestow such great expenditure on the forming or worshipping of images? The human breast is a stronger and more uncorrupted temple: let this rather be adorned, let this be filled with the true deities. For they who thus worship the virtues—that is, who pursue the shadows and images of virtues—cannot hold the very things which are true. Therefore there is no virtue in any one when vices bear rule; there is no faith when each individual carries off all things for himself; there is no piety when avarice spares neither relatives nor parents, and passion rushes to poison and the sword: no peace, no concord, when wars rage in public, and in private enmities prevail even to bloodshed; no chastity when unbridled lusts contaminate each sex, and the whole body in every part. Nor, however, do they cease to worship those things which they flee from and hate. For they worship with incense and the tips of their fingers those things which they ought to have shrunk from with their inmost feelings; and this error is altogether derived from their ignorance of the principal and chief good.

When their city was occupied by the Gauls, and the Romans, who were besieged in the Capitol, had made military engines from the hair of the women, they dedicated a temple to the Bald Venus. They do not therefore understand how vain are their religions, even from this very fact, that they jeer at them by these follies. They had perhaps learned from the Lacedæmonians to invent for themselves gods from events. For when they were besieging the Messenians, and they (the Messenians) had gone out secretly, escaping the notice of the besiegers, and had hastened to plunder Lacedæmon, they were routed and put to flight by the Spartan women. But the Lacedæmonians, having learned the stratagem of the enemy, followed. The women in arms went out to a distance to meet them; and when they saw that their husbands were preparing themselves for battle, supposing them to be Messenians, they laid bare their persons. But the men, recognising their wives, and excited to passion by the sight, rushed to promiscuous intercourse, for there was not time for discrimination. In like manner, the youths who had on a former occasion been sent by the same people, having intercourse with the virgins, from whom the Partheniæ were born, in memory of this deed erected a temple and statue to armed Venus. And although this originated in a shameful cause, yet it seems better to have consecrated Venus as armed than bald. At the same time an altar was erected also to Jupiter Pistor (the baker), because he had admonished them in a dream to make all the corn which they had into bread, and throw it into the camp of the enemy; and when this was done, the siege was ended, since the Gauls despaired of being able to reduce the Romans by want.

What a derision of religious rites is this! I were a defender of these, what could I complain of so greatly as that the name of gods had come into such contempt as to be mocked by the most disgraceful names? Who would not laugh at the goddess Fornax, or rather that learned men should be occupied with celebrating the Fornacalia? Who can refrain from laughter on hearing of the goddess Muta? They say that she is the goddess from whom the Lares were born, and they call her Lara, or Larunda. What advantage can she, who is unable to speak, afford to a worshipper? Caca also is worshipped, who informed Hercules of the theft of his oxen, having obtained immortality through the betrayal of her brother; and Cunina, who protects infants in the cradle, and keeps off witchcraft; and Stercutus, who first introduced the method of manuring the land; and Tutinus, before whom brides sit, as an introduction to the marriage rites; and a thousand other fictions, so that they who regarded these as objects of worship may be said to be more foolish than the Egyptians, who worship certain monstrous and ridiculous images. These however, have some delineation of form. What shall I say of those who worship a rude and shapeless stone under the name of Terminus? This is he whom Saturnus is said to have swallowed in the place of Jupiter; nor is the honour paid to him undeservedly. For when Tarquinius wished to build the Capitol, and there were the chapels of many gods on that spot, he consulted them by augury whether they would give way to Jupiter; and when the rest gave way, Terminus alone remained. From which circumstance the poet speaks of the immoveable stone of the Capitol. Now from this very fact how great is Jupiter found to be, to whom a stone did not give way, with this confidence, perhaps, because it had rescued him from the jaws of his father! Therefore, when the Capitol was built, an aperture was left in the roof above Terminus himself, that, since he had not given way, he might enjoy the free heaven; but they did not themselves enjoy this, who imagined that a stone enjoyed it. And therefore they make public supplications to him, as to the god who is the guardian of boundaries; and he is not only a stone, but sometimes also a stock. What shall I say of those who worship such objects, unless—that they above all others are stones and stocks?