Book V (part 1 of 2)

1. Admitting that all these things which do the immortal gods dishonour, have been put forth by poets merely in sport, what of those found in grave, serious, and careful histories, and handed down by you in hidden mysteries? have they been invented by the licentious fancy of the poets? Now if they seemed⁴²⁷⁸ to you stories of such absurdity, some of them you would neither retain in their constant use, nor celebrate as solemn festivals from year to year, nor would you maintain them among your sacred rites as shadows of real events. With strict moderation, I shall adduce only one of these stories which are so numerous; that in which Jupiter himself is brought on the stage as stupid and inconsiderate, being tricked by the ambiguity of words. In the second book of Antias—lest any one should think, perchance, that we are fabricating charges calumniously—the following story is written:—

The famous king Numa, not knowing how to avert evil portended by thunder, and being eager to learn, by advice of Egeria concealed beside a fountain twelve chaste youths provided with chains; so that when Faunus and Martius⁴²⁷⁹ Picus came to this place⁴²⁸⁰ to drink,—for hither they were wont to come⁴²⁸¹ to draw water,—they might rush on them, seize and bind them. But, that this might be done more speedily, the king filled many⁴²⁸² cups with wine and with mead,⁴²⁸³ and placed them about the approaches to the fountain, where they would be seen—a crafty snare for those who should come. They, as was their usual custom, when overcome by thirst, came to their well-known haunts. But when they had perceived cups with sweetly smelling liquors, they preferred the new to the old; rushed eagerly upon them; charmed with the sweetness of the draught, drank too much; and becoming drunk, fell fast asleep. Then the twelve youths threw themselves upon the sleepers, and cast chains round them, lying soaked with wine; and they,⁴²⁸⁴ when roused, immediately taught the king by what methods and sacrifices Jupiter could be called down to earth. With this knowledge the king performed the sacred ceremony on the Aventine, drew down Jupiter to the earth, and asked from him the due form of expiation. Jupiter having long hesitated, said, "Thou shalt avert what is portended by thunder with a head."⁴²⁸⁵ The king answered, "With an onion."⁴²⁸⁶ Jupiter again, "With a man's." The king returned, "But with hair."⁴²⁸⁷ The deity in turn, "With the life.⁴²⁸⁸ With a fish,"⁴²⁸⁹ rejoined Pompilius. Then Jupiter, being ensnared by the ambiguous terms used, uttered these words: "Thou hast overreached me, Numa; for I had determined that evils portended by thunder should be averted with sacrifices of human heads, not⁴²⁹⁰ with hair and an onion. Since, however, your craft has outwitted me, have the mode which you wished; and always undertake the expiation of thunder-portents with those things which you have bargained for."

2. What the mind should take up first, what last, or what it should pass by silently, it is not easy to say, nor is it made clear by any amount of reflection; for all have been so devised and fitted to be laughed at, that you should strive that they may be believed to be false—even if they are true—rather than pass current as true, and suggest as it were something extraordinary, and bring contempt upon deity itself. What, then, do you say, O you—? Are we to believe⁴²⁹¹ that that Faunus and Martius Picus—if they are of the number of the gods, and of that everlasting and immortal substance—were once parched with thirst, and sought the gushing fountains, that they might be able to cool with water their heated veins? Are we to believe that, ensnared by wine, and beguiled by the sweetness of mead, they dipped so long into the treacherous cups, that they even got into danger of becoming drunk? Are we to believe that, being fast asleep, and plunged in the forgetfulness of most profound slumbers, they gave to creatures of earth an opportunity to bind them? On what parts, then, were those bonds and chains flung? Did they have any solid substance, or had their hands been formed of hard bones, so that it might be possible to bind them with halters and hold them fast by tightly drawn knots? For I do not ask, I do not inquire whether they could have said anything when swaying to and fro in their drunken maunderings; or whether, while Jupiter was unwilling, or rather unwitting, any one could have made known the way to bring him down to earth. This only do I wish to hear, why, if Faunus and Picus are of divine origin and power, they did not rather themselves declare to Numa, as he questioned them, that which he desired to learn from Jove himself at a greater risk? Or⁴²⁹² did Jupiter alone have knowledge of this—for from him the thunderbolts fall—how training in some kind of knowledge should avert impending dangers? Or, while he himself hurls these fiery bolts, is it the business of others to know in what way it is fitting to allay his wrath and indignation? For truly it would be most absurd to suppose that he himself appoints⁴²⁹³ the means by which may be averted that which he has determined should befall men through the hurling of his thunderbolts. For this is to say, By such ceremonies you will turn aside my wrath; and if I shall at any time have foreshown by flashes of lightning that some evil is close at hand, do this and that, so that⁴²⁹⁴ what I have determined should be done may be done altogether in vain, and may pass away idly through the force⁴²⁹⁵ of these rites.

3. But let us admit that, as is said, Jupiter has himself appointed against himself ways and means by which his own declared purposes might fittingly be opposed: are we also to believe that a deity of so great majesty was dragged down to earth, and, standing on a petty hillock with a mannikin, entered into a wrangling dispute? And what, I ask, was the charm which forced Jupiter to leave the all-important⁴²⁹⁶ direction of the universe, and appear at the bidding of mortals? the sacrificial meal, incense, blood, the scent of burning laurel-boughs,⁴²⁹⁷ and muttering of spells? And were all these more powerful than Jupiter, so that they compelled him to do unwillingly what was enjoined, or to give himself up of his own accord to their crafty tricks? What! will what follows be believed, that the son of Saturn had so little foresight, that he either proposed terms by the ambiguity of which he was himself ensnared, or did not know what was going to happen, how the craft and cunning of a mortal would overreach him? You shall make expiation, he says, with a head when thunderbolts have fallen. The phrase is still incomplete, and the meaning is not fully expressed and defined; for it was necessarily right to know whether Diespiter ordains that this expiation be effected with the head of a wether, a sow, an ox, or any other animal. Now, as he had not yet fixed this specifically, and his decision was still uncertain and not yet determined, how could Numa know that Jupiter would say the head of a man, so as to⁴²⁹⁸ anticipate and prevent him, and turn his uncertain and ambiguous words⁴²⁹⁹ into "an onion's head?"

4. But you will perhaps say that the king was a diviner. Could he be more so than Jupiter himself? But for a mortal's anticipating⁴³⁰⁰ what Jupiter—whom⁴³⁰¹ he overreached—was going to say, could the god not know in what ways a man was preparing to overreach him? Is it not, then, clear and manifest that these are puerile and fanciful inventions, by which, while a lively wit is assigned⁴³⁰² to Numa, the greatest want of foresight is imputed to Jupiter? For what shows so little foresight as to confess that you have been ensnared by the subtlety of a man's intellect, and while you are vexed at being deceived, to give way to the wishes of him who has overcome you, and to lay aside the means which you had proposed? For if there was reason and some natural fitness that⁴³⁰³ expiatory sacrifice for that which was struck with lightning should have been made with a man's head, I do not see why the proposal of an onion's was made by the king; but if it could be performed with an onion also, there was a greedy lust for human blood. And both parts are made to contradict themselves: so that, on the one hand, Numa is shown not to have wished to know what he did wish; and, on the other, Jupiter is shown to have been merciless, because he said that he wished expiation to be made with the heads of men, which could have been done by Numa with an onion's head

5. In Timotheus, who was no mean mythologist, and also in others equally well informed, the birth of the Great Mother of the gods, and the origin of her rites, are thus detailed, being derived—as he himself writes and suggests—from learned books of antiquities, and from his acquaintance with the most secret mysteries:—Within the confines of Phrygia, he says, there is a rock of unheard-of wildness in every respect, the name of which is Agdus, so named by the natives of that district. Stones taken from it, as Themis by her oracle⁴³⁰⁴ had enjoined, Deucalion and Pyrrha threw upon the earth, at that time emptied of men; from which this Great Mother, too, as she is called, was fashioned along with the others, and animated by the deity. Her, given over to rest and sleep on the very summit of the rock, Jupiter assailed with lewdest⁴³⁰⁵ desires. But when, after long strife, he could not accomplish what he had proposed to himself, he, baffled, spent his lust on the stone. This the rock received, and with many groanings Acdestis⁴³⁰⁶ is born in the tenth month, being named from his mother rock. In him there had been resistless might, and a fierceness of disposition beyond control, a lust made furious, and derived from both sexes.⁴³⁰⁷ He violently plundered and laid waste; he scattered destruction wherever the ferocity of his disposition had led him; he regarded not gods nor men, nor did he think anything more powerful than himself; he contemned earth, heaven, and the stars.

6. Now, when it had been often considered in the councils of the gods, by what means it might be possible either to weaken or to curb his audacity, Liber, the rest hanging back, takes upon himself this task. With the strongest wine he drugs a spring much resorted to by Acdestis⁴³⁰⁸ where he had been wont to assuage the heat and burning thirst⁴³⁰⁹ roused in him by sport and hunting. Hither runs Acdestis to drink when he felt the need;⁴³¹⁰ he gulps down the draught too greedily into his gaping veins. Overcome by what he is quite unaccustomed to, he is in consequence sent fast asleep. Liber is near the snare which he had set; over his foot he throws one end of a halter⁴³¹¹ formed of hairs, woven together very skilfully; with the other end he lays hold of his privy members. When the fumes of the wine passed off, Acdestis starts up furiously, and his foot dragging the noose, by his own strength he robs himself of his⁴³¹² sex; with the tearing asunder of these parts there is an immense flow of blood; both⁴³¹³ are carried off and swallowed up by the earth; from them there suddenly springs up, covered with fruit, a pomegranate tree, seeing the beauty of which, with admiration, Nana,⁴³¹⁴ daughter of the king or river Sangarius, gathers and places in her bosom some of the fruit. By this she becomes pregnant; her father shuts her up, supposing that she had been⁴³¹⁵ debauched, and seeks to have her starved to death; she is kept alive by the mother of the gods with apples, and other food,⁴³¹⁶ and brings forth a child, but Sangarius⁴³¹⁷ orders it to be exposed. One Phorbas having found the child, takes it home,⁴³¹⁸ brings it up on goats' milk; and as handsome fellows are so named in Lydia, or because the Phrygians in their own way of speaking call their goats attagi, it happened in consequence that the boy obtained the name Attis.⁴³¹⁹ Him the mother of the gods loved exceedingly, because he was of most surpassing beauty; and Acdestis, who was his companion, as he grew up fondling him, and bound to him by wicked compliance with his lust in the only way now possible, leading him through the wooded glades, and presenting him with the spoils of many wild beasts, which the boy Attis at first said boastfully were won by his own toil and labour. Afterwards, under the influence of wine, he admits that he is both loved by Acdestis, and honoured by him with the gifts brought from the forest; whence it is unlawful for those polluted by drinking wine to enter into his sanctuary, because it discovered his secret.⁴³²⁰

7. Then Midas, king of Pessinus, wishing to withdraw the youth from so disgraceful an intimacy, resolves to give him his own daughter in marriage, and caused the gates of the town to be closed, that no one of evil omen might disturb their marriage joys. But the mother of the gods, knowing the fate of the youth, and that he would live among men in safety only so long as he was free from the ties of marriage, that no disaster might occur, enters the closed city, raising its walls with her head, which began to be crowned with towers in consequence. Acdestis, bursting with rage because of the boy's being torn from himself, and brought to seek a wife, fills all the guests with frenzied madness:⁴³²¹ the Phrygians shriek aloud, panic-stricken at the appearance of the gods;⁴³²² a daughter of adulterous⁴³²³ Gallus cuts off her breasts; Attis snatches the pipe borne by him who was goading them to frenzy; and he, too, now filled with furious passion, raving frantically and tossed about, throws himself down at last, and under a pine tree mutilates himself, saying, "Take these,⁴³²⁴ Acdestis, for which you have stirred up so great and terribly perilous commotions."⁴³²⁵ With the streaming blood his life flies; but the Great Mother of the gods gathers the parts which had been cut off, and throws earth on them, having first covered them, and wrapped⁴³²⁶ them in the garment of the dead. From the blood which had flowed springs a flower, the violet, and with⁴³²⁷ this the tree⁴³²⁸ is girt. Thence the custom began and arose, whereby you even now veil and wreath with flowers the sacred pine. The virgin who had been the bride, whose name, as Valerius⁴³²⁹ the pontifex relates, was Ia, veils the breast of the lifeless youth with soft wool, sheds tears with Acdestis, and slays herself. After her death her blood is changed into purple violets. The mother of the gods sheds tears also,⁴³³⁰ from which springs an almond tree, signifying the bitterness of death.⁴³³¹ Then she bears away to her cave the pine tree, beneath which Attis had unmanned himself; and Acdestis joining in her wailings, she beats and wounds her breast, pacing round the trunk of the tree now at rest.⁴³³² Jupiter is begged by Acdestis that Attis may be restored to life: he does not permit it. What, however, fate allowed,⁴³³³ he readily grants, that his body should not decay, that his hairs should always grow, that the least of his fingers should live, and should be kept ever in motion; content with which favours, it is said that Acdestis consecrated the body in Pessinus, and honoured it with yearly rites and priestly services.⁴³³⁴

8. If some one, despising the deities, and furious with a savagely sacrilegious spirit, had set himself to blaspheme your gods, would he dare to say against them anything more severe than this tale relates, which you have reduced to form, as though it were some wonderful narrative, and have honoured without ceasing,⁴³³⁵ lest the power of time and the remoteness⁴³³⁶ of antiquity should cause it to be forgotten? For what is there asserted in it, or what written about the gods, which, if said with regard to a man brought up with bad habits and a pretty rough training, would not make you liable to be accused of wronging and insulting him, and expose you to hatred and dislike, accompanied by implacable resentment? From the stones, you say, which Deucalion and Pyrrha threw, was produced the mother of the gods. What do you say, O theologians? what, ye priests of the heavenly powers? Did the mother of the gods, then, not exist at all for the sake of the deluge? and would there be no cause or beginning of her birth, had not violent storms of rain swept away the whole race of men? It is through man, then, that she feels herself to exist, and she owes it to Pyrrha's kindness that she sees herself addressed as a real being;⁴³³⁷ but if that is indeed true, this too will of necessity not be false, that she was human, not divine. For if it is certain that men are sprung originally from the casting of stones, it must be believed that she too was one of us, since she was produced by means of the same causes. For it cannot be, for nature would not suffer it,⁴³³⁸ that from one kind of stones, and from the same mode of throwing them, some should be formed to rank among the immortals, others with the condition of men. Varro, that famous Roman, distinguished by the diversity of his learning, and unwearied in his researches into ancient times, in the first of four books which he has left in writing on the race of the Roman people, shows by careful calculations, that from the time of the deluge, which we mentioned before, down to the consulship of Hirtius and Pansa,⁴³³⁹ there are not quite two thousand years; and if he is to be believed, the Great Mother, too, must be said to have her whole life bounded by the limits of this number. And thus the matter is brought to this issue, that she who is said to be parent of all the deities is not their mother, but their daughter; nay, rather a mere child, a little girl, since we admit that in the never-ending series of ages neither beginning nor end has been ascribed to the gods.

9. But why do we speak of your having bemired the Great Mother of the gods with the filth of earth, when you have not been able for but a little time even to keep from speaking evil of Jupiter himself? While the mother of the gods was then sleeping on the highest peak of Agdus, her son, you say, tried stealthily to surprise her chastity while she slept. After robbing of their chastity virgins and matrons without number, did Jupiter hope to gratify his detestable passion upon his mother? and could he not be turned from his fierce desire by the horror which nature itself has excited not only in men, but in some other animals also, and by common⁴³⁴⁰ feeling? Was he then regardless of piety⁴³⁴¹ and honour, who is chief in the temples? and could he neither reconsider nor perceive how wicked was his desire, his mind being madly agitated? But, as it is, forgetting his majesty and dignity, he crept forward to steal those vile pleasures, trembling and quaking with fear, holding his breath, walking in terror on tiptoe, and, between hope and fear, touched her secret parts, trying how soundly his mother slept, and what she would suffer.⁴³⁴² Oh, shameful representation! oh, disgraceful plight of Jupiter, prepared to attempt a filthy contest! Did the ruler of the world, then, turn to force, when, in his heedlessness and haste, he was prevented from stealing on by surprise;⁴³⁴³ and when he was unable to snatch his pleasure by cunning craft, did he assail his mother with violence, and begin without any concealment to destroy the chastity which he should have revered? Then, having striven for a very long time when she is unwilling, did he go off conquered, vanquished, and overcome? and did his spent lust part him whom piety was unable to hold back from execrable lust after his mother?

10. But you will perhaps say the human race shuns and execrates such unions;⁴³⁴⁴ among the gods there is no incest. And why, then, did his mother resist with the greatest vehemence her son when he offered her violence? Why did she flee from his embraces, as if she were avoiding unlawful approaches? For if there was nothing wrong in so doing, she should have gratified him without any reluctance, just as he eagerly wished to satisfy the cravings of his lust. And here, indeed, very thrifty men, and frugal even about shameful works, that that sacred seed may not seem to have been poured forth in vain—the rock, one says, drank up Jupiter's foul incontinence. What followed next, I ask? Tell. In the very heart of the rock, and in that flinty hardness, a child was formed and quickened to be the offspring of great Jupiter. It is not easy to object to conceptions so unnatural and so wonderful. For as the human race is said by you to have sprung and proceeded from stones, it must be believed that the stones both had genital parts, and drank in the seed cast on them, and when their time was full were pregnant,⁴³⁴⁵ and at last brought forth, travailing in distress as women do. That impels our curiosity to inquire, since you say that the birth occurred after ten months, in what womb of the rock was he enclosed at that time? with what food, with what juices, was he supplied? or what could he have drawn to support him from the hard stone, as unborn infants usually receive from their mothers! He had not yet reached the light, my informant says; and already bellowing and imitating his father's thunderings, he reproduced their sound.⁴³⁴⁶ And after it was given him to see the sky and the light of day, attacking all things which lay in his way, he made havoc of them, and assured himself that he was able to thrust down from heaven the gods themselves. O cautious and foreseeing mother of the gods, who, that she might not undergo the ill-will of so⁴³⁴⁷ arrogant a son, or that his bellowing while still unborn might not disturb her slumbers or break her repose, withdrew herself, and sent far from her that most hurtful seed, and gave it to the rough rock.

11. There was doubt in the councils of the gods how that unyielding and fierce violence was to be subdued; and when there was no other way, they had recourse to one means, that he should be soaked with much wine, and bereft of his members, by their being cut off. As if, indeed, those who have suffered the loss of these parts become less arrogant, and as if we do not daily see those who have cut them away from themselves become more wanton, and, neglecting all the restraints of chastity and modesty, throw themselves headlong into filthy vileness, making known abroad their shameful deeds. I should like, however, to see—were it granted me to be born at those times—father Liber, who overcame the fierceness of Acdestis, having glided down from the peaks of heaven after the very venerable meetings of the gods, cropping the tails of horses,⁴³⁴⁸ plaiting pliant halters, drugging the waters harmless while pure with much strong wine, and after that drunkenness sprung from drinking, to have carefully introduced his hands, handled the members of the sleeper, and directed his care skilfully⁴³⁴⁹ to the parts which were to perish, so that the hold of the nooses placed round them might surround them all.

12. Would any one say this about the gods who had even a very low opinion of them? or, if they were taken up with such affairs, considerations, cares, would any man of wisdom either believe that they are gods, or reckon them among men even? Was that Acdestis, pray, the lopping off of whose lewd members was to give a sense of security to the immortals, was he one of the creatures of earth, or one of the gods, and possessed of⁴³⁵⁰ immortality? For if he was thought to be of our lot and in the condition of men, why did he cause the deities so much terror? But if he was a god, how could he be deceived, or how could anything be cut off from a divine body?⁴³⁵¹ But we raise no issue on this point: he may have been of divine birth, or one of us, if you think it more correct to say so. Did a pomegranate tree, also, spring from the blood which flowed and from the parts which were cut off? or at the time when⁴³⁵² that member was concealed in the bosom of the earth, did it lay hold of the ground with a root, and spring up into a mighty tree, put forth branches loaded with blossoms,⁴³⁵³ and in a moment bare mellow fruit perfectly and completely ripe? And because these sprang from red blood, is their colour therefore bright purple, with a dash of yellow? Say further that they are juicy also, that they have the taste of wine, because they spring from the blood of one filled with it, and you have finished your story consistently. O Abdera, Abdera, what occasions for mocking you would give⁴³⁵⁴ to men, if such a tale had been devised by you! All fathers relate it, and haughty states peruse it; and you are considered foolish, and utterly dull and stupid.⁴³⁵⁵

13. Through her bosom, we are told,⁴³⁵⁶ Nana conceived a son by an apple. The opinion is self-consistent; for where rocks and hard stones bring forth, there apples must have their time of generating.⁴³⁵⁷ The Berecyntian goddess fed the imprisoned maiden with nuts⁴³⁵⁸ and figs, fitly and rightly; for it was right that she should live on apples who had been made a mother by an apple. After her offspring was born, it was ordered by Sangarius to be cast far away: that which he believed to be divinely conceived long before, he would not have⁴³⁵⁹ called the offspring of his child. The infant was brought up on he-goats' milk. O story ever opposed and most inimical to the male sex, in which not only do men lay aside their virile powers, but beasts even which were males become mothers!⁴³⁶⁰ He was famous for his beauty, and distinguished by his remarkable⁴³⁶¹ comeliness. It is wonderful enough that the noisome stench of goats did not cause him to be avoided and fled from. The Great Mother loved him—if as a grandmother her grandson, there is nothing wrong; but if as the theatres tell, her love is infamous and disgraceful. Acdestis, too, loved him above all, enriching him with a hunter's gifts. There could be no danger to his purity from one emasculated, you say; but it is not easy to guess what Midas dreaded? The Mother entered bearing⁴³⁶² the very walls. Here we wondered, indeed, at the might and strength of the deity; but again⁴³⁶³ we blame her carelessness, because when she remembered the decree of fate,⁴³⁶⁴ she heedlessly laid open the city to its enemies. Acdestis cites to fury and madness those celebrating the nuptial vows. If King Midas had displeased him who was binding the youth to a wife, of what had Gallus been guilty, and his concubine's daughter, that he should rob himself of his manhood, she herself of her breasts? "Take and keep these," says he,⁴³⁶⁵ "because of which you have excited such commotions to the overwhelming of our minds with fear." We should none of us yet know what the frenzied Acdestis had desired in his paramour's body, had not the boy thrown to him, to appease his wrath,⁴³⁶⁶ the parts cut off.

14. What say you, O races and nations, given up to such beliefs? When these things are brought forward, are you not ashamed and confounded to say things so indecent? We wish to hear or learn from you something befitting the gods; but you, on the contrary, bring forward to us the cutting off of breasts, the lopping off of men's members, ragings, blood, frenzies, the self-destruction of maidens, and flowers and trees begotten from the blood of the dead. Say, again, did the mother of the gods, then, with careful diligence herself gather in her grief the scattered genitals with the shed blood?⁴³⁶⁷ With her own sacred, her own divine⁴³⁶⁸ hands, did she touch and lift up the instruments of a disgraceful and indecent office? Did she also commit them to the earth to be hid from sight; and lest in this case they should, being uncovered, be dispersed in the bosom of the earth, did she indeed wash and anoint them with fragrant gums before wrapping and covering them with his dress? For whence could the violet's sweet scent have come had not the addition of those ointments modified the putrefying smell of the member? Pray, when you read such tales, do you not seem to yourselves to hear either girls at the loom wiling away their tedious working hours, or old women seeking diversions for credulous children,⁴³⁶⁹ and to be declaring manifold fictions under the guise of truth? Acdestis appealed to⁴³⁷⁰ Jupiter to restore life to his paramour: Jupiter would not consent, because he was hindered by the fates more powerful than himself; and that he might not be in every respect very hard-hearted, he granted one favour—that the body should not decay through any corruption; that the hair should always grow; that the least of his fingers alone in his body should live, alone keep always in motion. Would any one grant this, or support it with an unhesitating assent, that hair grows on a dead body,—that part⁴³⁷¹ perished, and that the rest of his mortal body, free from the law of corruption, remains even still?

15. We might long ago have urged you to ponder this, were it not foolish to ask proofs of such things, as well as to say⁴³⁷² them. But this story is false, and is wholly untrue. It is no matter to us, indeed, because of whom you maintain that the gods have been driven from the earth, whether it is consistent and rests on a sure foundation,⁴³⁷³ or is, on the contrary, framed and devised in utter falsehood. For to us it is enough—who have proposed this day to make it plain—that those deities whom you bring for ward, if they are anywhere on earth, and glow with the fires of anger, are not more excited to furious hatred by us than by you; and that that story, has been classed as an event and committed to writing by you, and is willingly read over by you every day, and handed down in order for the edifying of later times. Now, if this story is indeed true, we see that there is no reason in it why the celestial gods should be asserted to be angry with us, since we have neither declared things so much to their disgrace, nor committed them to writing at all, nor brought them publicly to light⁴³⁷⁴ by the celebration of sacred rites; but if, as you think, it is untrue, and made up of delusive falsehoods, no man can doubt that you are the cause of offence, who have either allowed certain persons to write such stories, or have suffered them, when written, to abide in the memory of ages.

16. And yet how can you assert the falsehood of this story, when the very rites which you celebrate throughout the year testify that you believe these things to be true, and consider them perfectly trustworthy? For what is the meaning of that pine⁴³⁷⁵ which on fixed days you always bring into the sanctuary of the mother of the gods? Is it not in imitation of that tree, beneath which the raging and ill-fated youth laid hands upon himself, and which the parent of the gods consecrated to relieve her sorrow?⁴³⁷⁶ What mean the fleeces of wool with which you bind and surround the trunk of the tree? Is it not to recall the wools with which Ia⁴³⁷⁷ covered the dying youth, and thought that she could procure some warmth for his limbs fast stiffening with cold? What mean the branches of the tree girt round and decked with wreaths of violets? Do they not mark this, how the Mother adorned with early flowers the pine which indicates and bears witness to the sad mishap? What mean the Galli⁴³⁷⁸ with dishevelled hair beating their breasts with their palms? Do they not recall to memory those lamentations with which the tower-bearing Mother, along with the weeping Acdestis, wailing aloud,⁴³⁷⁹ followed the boy? What means the abstinence from eating bread which you have named castus? Is it not in imitation of the time when the goddess abstained from Ceres' fruit in her vehement sorrow?

17. Or if the things which we say are not so, declare, say yourselves—those effeminate and delicate men whom we see among you in the sacred rites of this deity—what business, what care, what concern have they there; and why do they like mourners wound their arms and⁴³⁸⁰ breasts, and act as those dolefully circumstanced? What mean the wreaths, what the violets, what the swathings, the coverings of soft wools? Why, finally, is the very pine, but a little before swaying to and fro among the shrubs, an utterly inert log, set up in the temple of the Mother of the gods next, like some propitious and very venerable deity? For either this is the cause which we have found in your writings and treatises, and in that case it is clear that you do not celebrate divine rites, but give a representation of sad events; or if there is any other reason which the darkness of the mystery has withheld from us, even it also must be involved in the infamy of some shameful deed. For who would believe that there is any honour in that which the worthless Galli begin, effeminate debauchees complete?

18. The greatness of the subject, and our duty to those on their defence also,⁴³⁸¹ demand that we should in like manner hunt up the other forms of baseness, whether those which the histories of antiquity record, or those contained in the sacred mysteries named initia,⁴³⁸² and not divulged⁴³⁸³ openly to all, but to the silence of a few; but your innumerable sacred rites, and the loathsomeness of them all,⁴³⁸⁴ will not allow us to go through them all bodily: nay, more, to tell the truth, we turn aside ourselves from some purposely and intentionally, lest, in striving to unfold all things, we should be defiled by contamination in the very exposition. Let us pass by Fauna⁴³⁸⁵ Fatua, therefore, who is called Bona Dea, whom Sextus Clodius, in his sixth book in Greek on the gods, declares to have been scourged to death with rods of myrtle, because she drank a whole jar of wine without her husband's knowledge; and this is a proof, that when women show her divine honour a jar of wine is placed there, but covered from sight, and that it is not lawful to bring in twigs of myrtle, as Butas⁴³⁸⁶ mentions in his Causalia. But let us pass by with similar neglect⁴³⁸⁷ the dii conserentes, whom Flaccus and others relate to have buried themselves, changed in humani penis similitudinem in the cinders under a pot of exta.⁴³⁸⁸ And when Tanaquil, skilled in the arts of Etruria,⁴³⁸⁹ disturbed these, the gods erected themselves, and became rigid. She then commanded a captive woman from Corniculum to learn and understand what was the meaning of this: Ocrisia, a woman of the greatest wisdom divos inseruisse genitali, explicuisse motus certos. Then the holy and burning deities poured forth the power of Lucilius,⁴³⁹⁰ and thus Servius king of Rome was born.

19. We shall pass by the wild Bacchanalia also, which are named in Greek Omophagia, in which with seeming frenzy and the loss of your senses you twine snakes about you; and, to show yourselves full of the divinity and majesty of the god, tear in pieces with gory mouths the flesh of loudly-bleating goats. Those hidden mysteries of Cyprian Venus we pass by also, whose founder is said to have been King Cinyras,⁴³⁹¹ in which being initiated, they bring stated fees as to a harlot, and carry away phalli, given as signs of the propitious deity. Let the rites of the Corybantes also be consigned to oblivion, in which is revealed that sacred mystery, a brother slain by his brothers, parsley sprung from the blood of the murdered one, that vegetable forbidden to be placed on tables, lest the manes of the dead should be unappeasably offended. But those other Bacchanalia also we refuse to proclaim, in which there is revealed and taught to the initiated a secret not to be spoken; how Liber, when taken up with boyish sports, was torn asunder by the Titans; how he was cut up limb by limb by them also, and thrown into pots that he might be cooked; how Jupiter, allured by the sweet savour, rushed unbidden to the meal, and discovering what had been done, overwhelmed the revellers with his terrible thunder, and hurled them to the lowest part of Tartarus. As evidence and proof of which, the Thracian bard handed down in his poems the dice, mirror, tops, hoops, and smooth balls, and golden apples taken from the virgin Hesperides.

20. It was our purpose to leave unnoticed those mysteries also into which Phrygia is initiated, and all that⁴³⁹² race, were it not that the name of Jupiter, which has been introduced by them, would not suffer us to pass cursorily by the wrongs and insults offered to him; not that we feel any pleasure in discussing⁴³⁹³ mysteries so filthy, but that it may be made clear to you again and again what wrong you heap upon those whose guardians, champions, worshippers, you profess to be. Once upon a time, they say, Diespiter, burning after his mother Ceres with evil passions and forbidden desires, for she is said by the natives of that district to be Jupiter's mother, and yet not daring to seek by open⁴³⁹⁴ force that for which he had conceived a shameless longing, hits upon a clever trick by which to rob of her chastity his mother, who feared nothing of the sort. Instead of a god, he becomes a bull; and concealing his purpose and daring under the appearance of a beast lying in wait,⁴³⁹⁵ he rushes madly with sudden violence upon her, thoughtless and unwitting, obtains his incestuous desires; and the fraud being disclosed by his lust, flies off known and discovered. His mother burns, foams, gasps, boils with fury and indignation; and being unable to repress the storm⁴³⁹⁶ and tempest of her wrath, received the name Brimo⁴³⁹⁷ thereafter from her ever-raging passion: nor has she any other wish than to punish as she may her son's audacity.

21. Jupiter is troubled enough, being overwhelmed with fear, and cannot find means to soothe the rage of his violated mother. He pours forth prayers, and makes supplication; her ears are closed by grief. The whole order of the gods is sent to seek his pardon; no one has weight enough to win a hearing. At last, the son seeking how to make satisfaction, devises this means: Arietem nobilem bene grandibus cum testiculis deligit, exsecat hos ipse et lanato exuit ex folliculi tegmine. Approaching his mother sadly and with downcast looks, and as if by his own decision he had condemned himself, he casts and throws these⁴³⁹⁸ into her bosom. When she saw what his pledge was,⁴³⁹⁹ she is somewhat softened, and allows herself to be recalled to the care of the offspring which she had conceived.⁴⁴⁰⁰ After the tenth month she bears a daughter, of beautiful form, whom later ages have called now Libera, now Proserpine; whom when Jupiter Verveceus⁴⁴⁰¹ saw to be strong, plump, and blooming, forgetting what evils and what wickedness, and how great recklessness, he had a little before fallen into,⁴⁴⁰² he returns to his former practices; and because it seemed too⁴⁴⁰³ wicked that a father openly be joined as in marriage with his daughter, he passes into the terrible form of a dragon: he winds his huge coils round the terrified maiden, and under a fierce appearance sports and caresses her in softest embraces. She, too, is in consequence filled with the seed of the most powerful Jupiter, but not as her mother was, for she⁴⁴⁰⁴ bore a daughter like herself; but from the maiden was born something like a bull, to testify to her seduction by Jupiter. If any one asks⁴⁴⁰⁵ who narrates this, then we shall quote the well-known senarian verse of a Tarentine poet which antiquity sings,⁴⁴⁰⁶ saying: "The bull begot a dragon, and the dragon a bull." Lastly, the sacred rites themselves, and the ceremony of initiation even, named Sebadia,⁴⁴⁰⁷ might attest the truth; for in them a golden snake is let down into the bosom of the initiated, and taken away again from the lower parts.

22. I do not think it necessary here also with many words to go through each part, and show how many base and unseemly things there are in each particular. For what mortal is there, with but little sense even of what becomes a man, who does not himself see clearly the character of all these things, how wicked they are, how vile, and what disgrace is brought upon the gods by the very ceremonies of their mysteries, and by the unseemly origin of their rites? Jupiter, it is said, lusted after Ceres. Why, I ask, has Jupiter deserved so ill of you, that there is no kind of disgrace, no infamous adultery, which you do not heap upon his head, as if on some vile and worthless person? Leda was unfaithful to her nuptial vow; Jupiter is said to be the cause of the fault. Danae could not keep her virginity; the theft is said to have been Jupiter's. Europa hastened to the name of woman; he is again declared to have been the assailant of her chastity. Alcmena, Electra, Latona, Laodamia, a thousand other virgins, and a thousand matrons, and with them the boy Catamitus, were robbed of their honour and⁴⁴⁰⁸ chastity. It is the same story everywhere—Jupiter. Nor is there any kind of baseness in which you do not join and associate his name with passionate lusts; so that the wretched being seems to have been born for no other reason at all except that he might be a field fertile in⁴⁴⁰⁹ crimes, an occasion of evil-speaking, a kind of open place into which should gather all filthiness from the impurities of the stage.⁴⁴¹⁰ And yet if you were to say that he had intercourse with strange women, it would indeed be impious, but the wrong done in slandering him might be bearable. Did he lust⁴⁴¹¹ after his mother also, after his daughter too, with furious desires; and could no sacredness in his parent, no reverence for her, no shrinking even from the child which had sprung from himself, withhold him from conceiving so detestable a plan?

23. I should wish, therefore, to see Jupiter, the father of the gods, who ever controls the world and men,⁴⁴¹² adorned with the horns of an ox, shaking his hairy ears, with his feet contracted into hoofs, chewing green grass, and having behind him⁴⁴¹³ a tail, hams,⁴⁴¹⁴ and ankles smeared over with soft excrement,⁴⁴¹⁵ and bedaubed with the filth cast forth. I should wish, I say,—for it must be said over and over again,—to see him who turns the stars in their courses, and who terrifies and overthrows nations pale with fear, pursuing the flocks of wethers, inspicientem testiculos aretinos, snatching these away with that severe⁴⁴¹⁶ and divine hand with which he was wont to launch the gleaming lightnings and to hurl in his rage the thunderbolt.⁴⁴¹⁷ Then, indeed, I should like to see him ransacking their inmost parts with glowing knife;⁴⁴¹⁸ and all witnesses being removed, tearing away the membranes circumjectas prolibus, and bringing them to his mother, still hot with rage, as a kind of fillet⁴⁴¹⁹ to draw forth her pity, with downcast countenance, pale, wounded,⁴⁴²⁰ pretending to be in agony; and to make this believed, defiled with the blood of the ram, and covering his pretended wound with bands of wool and linen. Is it possible that this can be heard and read in this world,⁴⁴²¹ and that those who discuss these things wish themselves to be thought pious, holy, and defenders of religion? Is there any greater sacrilege than this, or can any mind⁴⁴²² be found so imbued with impious ideas as to believe such stories, or receive them, or hand them down in the most secret mysteries of the sacred rites? If that Jupiter of whom you speak, whoever he is, really⁴⁴²³ existed, or was affected by any sense of wrong, would it not be fitting that,⁴⁴²⁴ roused to anger, he should remove the earth from under our feet, extinguish the light of the sun and moon; nay more, that he should throw all things into one mass, as of old?⁴⁴²⁵

24. But, my opponent says, these are not the rites of our state. Who, pray, says this, or who repeats it? Is he Roman, Gaul, Spaniard, African, German, or Sicilian? And what does it avail your cause if these stories are not yours, while those who compose them are on your side? Or of what importance is it whether you approve of them or not, since what you yourselves say⁴⁴²⁶ are found to be either just as foul, or of even greater baseness? For do you wish that we should consider the mysteries and those ceremonies which are named by the Greeks Thesmophoria,⁴⁴²⁷ in which those holy vigils and solemn watchings were consecrated to the goddess by the Athenians? Do you wish us, I say, to see what beginnings they have, what causes, that we may prove that Athens itself also, distinguished in the arts and pursuits of civilization, says things as insulting to the gods as others, and that stories are there publicly related under the mask of religion just as disgraceful as are thrown in our way by the rest of you? Once, they say, when Proserpine, not yet a woman and still a maiden, was gathering purple flowers in the meadows of Sicily, and when her eagerness to gather them was leading her hither and thither in all directions, the king of the shades, springing forth through an opening of unknown depth, seizes and bears away with him the maiden, and conceals himself again in the bowels⁴⁴²⁸ of the earth. Now when Ceres did not know what had happened, and had no idea where in the world her daughter was, she set herself to seek the lost one all over the⁴⁴²⁹ world. She snatches up two torches lit at the fires of Ætna;⁴⁴³⁰ and giving herself light by means of these, goes on her quest in all parts of the earth.