This philosopher, Plato, has been elevated by Labeo to the rank of a demigod, and set thus upon a level with such as Hercules and Romulus.Labeo ranks demigods higher than heroes, but both he counts among the deities.But I have no doubt that he thinks this man whom he reckons a demigod worthy of greater respect not only than the heroes, but also than the gods themselves.The laws of the Romans and the speculations of Plato have this resemblance, that the latter pronounce a wholesale condemnation of poetical fictions, while the former restrain the license of satire, at least so far as men are the objects of it.Plato will not suffer poets even to dwell in his city: the laws of Rome prohibit actors from being enrolled as citizens; and if they had not feared to offend the gods who had asked the services of the players, they would in all likelihood have banished them altogether.It is obvious, therefore, that the Romans could not receive, nor reasonably expect to receive, laws for the regulation of their conduct from their gods, since the laws they themselves enacted far surpassed and put to shame the morality of the gods.The gods demand stageplays in their own honor; the Romans exclude the players from all civic honors;(3) the former commanded that they should be celebrated by the scenic representation of their own disgrace; the latter commanded that no poet should dare to blemish the reputation of any citizen.But that demigod Plato resisted the lust of such gods as these, and showed the Romans what their genius had left incomplete; for he absolutely excluded poets from his ideal state, whether they composed fictions with no regard to truth, or set the worst possible examples before wretched men under the guise of divine actions.We for our part, indeed, reckon Plato neither a god nor a demigod; we would not even compare him to any of God's holy angels; nor to the truth-speaking prophets, nor to any of the apostles or martyrs of Christ, nay, not to any faithful Christian man.The reason of this opinion of ours we will, God prospering us, render in its own place.Nevertheless, since they wish him to be considered a demigod, we think he certainly is more entitled to that rank, and is every way superior, if not to Hercules and Romulus (though no historian could ever narrate nor any poet sing of him that he had killed his brother, or committed any crime), yet certainly to Priapus, or a Cynocephalus,(1) or the Fever,(2)--divinities whom the Romans have partly received from foreigners, and partly consecrated by home-grown rites.How, then, could gods such as these be expected to promulgate good and wholesome laws, either for the prevention of moral and social evils, or for their eradication where they had already sprung up?--gods who used their influence even to sow and cherish profligacy, by appointing that deeds truly or falsely ascribed to them should be published to the people by means of theatrical exhibitions, and by thus gratuitously fanning the flame of human lust with the breath of a seemingly divine approbation.In vain does Cicero, speaking of poets, exclaim against this state of things in these words: "When the plaudits and acclamation of the people, who sit as infallible judges, are won by the poets, what darkness benights the mind, what fears invade, what passions inflame it!"(3)CHAP.15.--THAT IT WAS VANITY, NOT REASON, WHICH CREATED SOME OF THEROMAN GODS, But is it not manifest that vanity rather than reason regulated the choice of some of their false gods? This Plato, whom they reckon a demigod, and who used all his eloquence to preserve men from the most dangerous spiritual calamities, has yet not been counted worthy even of a little shrine; but Romulus, because they can call him their own, they have esteemed more highly than many gods, though their secret doctrine can allow him the rank only of a demigod.To him they allotted a flamen, that is to say, a priest of a class so highly esteemed in their religion (distinguished, too, by their conical mitres), that for only three of their gods were flamens appointed,--the Flamen Dialis for Jupiter, Martialis for Mars, and Quirinalis for Romulus (for when the ardor of his fellow-citizens had given Romulus a seat among the gods, they gave him this new name Quirinus).And thus by this honor Romulus has been preferred to Neptune and Pluto, Jupiter's brothers, and to Saturn himself, their father.They have assigned the same priesthood to serve him as to serve Jove; and in giving Mars (the reputed father of Romulus) the same honor, is this not rather for Romulus' sake than to honor Mars?
CHAP.16.--THAT IF THE GODS HAD REALLY POSSESSED ANY REGARD FOR RIGHTEOUSNESS, THEROMANS SHOULD HAVE RECEIVED GOOD LAWS FROM THEM, INSTEAD OF HAVINGTO BORROW
THEM FROM OTHER NATIONS.
Moreover, if the Romans had been able to receive a rule of life from their gods, they would not have borrowed Solon's laws from the Athenians, as they did some years after Rome was rounded;and yet they did not keep them as they received them, but endeavored to improve and amend them.(4) Although Lycurgus pretended that he was authorized by Apollo to give laws to the Lacedemonians, the sensible Romans did not choose to believe this, and were not induced to borrow laws from Sparta.
Numa Pompilius, who succeeded Romulus in the kingdom, is said to have framed some laws, which, however, were not sufficient for the regulation of civic affairs.Among these regulations were many pertaining to religious observances, and yet he is not reported to have received even these from the gods.With respect, then, to moral evils, evils of life and conduct,--evils which are so mighty, that, according to the wisest pagans,(5) by them states are ruined while their cities stand uninjured,--their gods made not the smallest provision for preserving their worshippers from these evils, but, on the contrary, took special pains to increase them, as we have previously endeavored to prove.