Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (54 page)
25.
The explanation of the mutilation of Attis, according to Greek thinkers
Gallus
mutilated himself for love of Attis. But no mention is made of Attis by Varro, nor is any explanation supplied.
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However, the Greek savants and scholars have by no means kept silence about his wonderful and holy story and its explanation. The renowned philosopher Porphyry
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tells us that the tale refers to the aspect of the earth in the spring, the loveliest of the seasons. Attis represents the flowers; and the reason for his mutilation is that the flower falls before the fruit. It is thus not the man himself, or the semblance of a man called Attis, but his male parts which were compared to the flower. For when they fell Attis was still alive; or rather they did not fall, nor were they plucked; they were mangled. And the loss of the flower was not followed by any fruit but by sterility. What about the rest of him, all that remained after the mutilation? What is that said to symbolize? What reference is found for it, what interpretation is offered? Perhaps by their vain efforts to find explanations they convince us that the best thing is simply to accept the traditional tale of a castrated man, which has received literary form. Varro had good reason to shrink from such a conclusion, and preferred not to mention the story. He could not have been ignorant of it with all his learning.
26. The obscene rites of the Great Mother
The same applies to the effeminates consecrated to the Great Mother, who violate every canon of decency in men and women. They were to be seen until just the other day in the streets and squares of Carthage with their pomaded hair and powdered faces, gliding along with womanish languor, and demanding from the shopkeepers the means of their depraved existence. Varro did not like to make any comment on them; and I do not remember having read anything anywhere about the creatures. Interpretation failed; reason blushed; speech was reduced to silence.
The Great Mother surpassed all the gods, her sons, not by reason of the greatness of her divine power but in the enormity of her wickedness. Even the monstrosity of Janus is nothing to this monster. Janus was merely hideous in his images; the Great Mother displayed hideous cruelty in her ceremonies. He had stone effigies with added members; she had living men with their organs mutilated. This was a degradation which outdid all the carnal excesses of Jupiter himself. He was a great seducer of women; but he only once disgraced heaven with a Ganymede, whereas all those professed and public perverts of hers were a defilement to the earth and an insult to heaven. In this kind of obscene cruelty we might perhaps find Saturn a match for her, or even her superior; for he, the story says, castrated his father. But in the rites of Saturn men could be slain by the hands of others:
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they were not gelded by their own hands. The poets tell us that Saturn ate his sons (and the ‘naturalists’ have their chosen interpretation of the myth); history relates that he killed them. But the Romans did not take over the Carthaginian custom of sacrificing their own sons to this god. In contrast, the Great Mother of the gods introduced eunuchs even in the temples of Rome. And she kept up this savage custom, since it was supposed that she increased the virility of the Romans by depriving these men of their manhood.
Compared with this horror, what are the thefts of Mercury, the lechery of Venus, the dissipations and depravities of the rest? We would quote the evidence for these scandals from books, were it not that they are daily rehearsed in song and dance in the theatres. All this fades into nothing compared with this horror, the greatness of which was appropriate only to the Great Mother. This is emphasized by the fact that these stories are alleged to be the fantasies of poets – as
if the poets also invented the idea that they were pleasant and acceptable to the gods! Even supposing that these stories were sung or written as a result of the wanton effrontery of poets, it remains true that their inclusion among divine ceremonies in honour of the gods, at the express bidding and demand of those same divinities, must certainly be charged against the gods; or rather we may say that in this the demons acknowledge themselves for what they are, and impose their deceptions on the unfortunate. However this may be, the notion that the Mother of the gods deserved to be worshipped with the consecration of eunuchs was no invention of the poets. They preferred to shrink from this in horror, rather than make it a subject of their verse.
Is it to these ‘select’ gods that anyone should be consecrated with a view to a life of blessedness after death? No one consecrated to them could live an honourable life before death, being the victim of such foul superstitions and under the sway of filthy demons. ‘But all these myths and ceremonies’, says Varro, ‘have reference to the world of nature’ He should make sure that they are not related less to natural science than to unnatural vice.
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But surely anything that can be shown to exist in the world can be referred to the world? As for us, what we are looking for is a soul which puts its trust in true religion and does not worship the world as god, but praises the world as the work of God and for the sake of God. Such a soul, when purified from worldly stains, may come in purity to the God who created the world.
27.
The fantasies of the ‘naturalists’. They do not worship true divinity, nor employ the worship appropriate to true divinity
The ‘select’ gods certainly gained more renown than the others; but we observe that the result was rather to keep their scandals in view than to shed lustres on their merits. This makes more plausible the supposition that they started as human beings, a tradition found among the historians as well as among the poets. Virgil says,
Saturn came first, from the Olympian heights
Etherial, fleeing the assault of Jove,
A banished exile, throne and kingdom lost.
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These lines and the following passage are concerned with the same subject, a story which Euhemerus
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has described in full; and Ennius has translated him into Latin. But this position has been abundantly developed by previous writers in Greek and Latin who have attacked errors of this kind, and I have decided to spend no more time on it.
When I consider the ‘naturalistic’ explanations by which learned and shrewd scholars attempt to turn these human affairs into divine activities, I see nothing which cannot be referred to temporal activities in this world, to an entity which is material, invisible perhaps, but subject to change. This cannot be the true God. All the same, if the symbolical interpretations employed were at least congruous with the spirit of religion these would be some consolation in the absence of depraved practices and corrupting commandments, even though we would certainly have to regret that such teaching did not proclaim the true God or make him known. But in fact, since it is blasphemy to worship anything, whether material or spiritual, in place of the true God, who alone can bring happiness to the soul in which he dwells, how much more wicked is it to adore such objects of worship in such a way as cannot bring material or spiritual salvation to the worshipper, or win him honour on the human level.
For this reason, if any element of the world, or any created spirit, even if it is neither unclean nor evil, is worshipped with temple, priest, and sacrifice, which are due only to the true God, that is an evil thing – not evil because the vehicles of the worship are evil, but because such vehicles should be employed only in the worship of him to whom such worship and service are due. On the other hand, if anyone should maintain that by means of senseless or even monstrous images, by human sacrifices, by the garlanding of genitals, by the commerce of prostitution, by the amputation and mutilation of sexual organs, by the consecration of effeminates, by the celebration of festivals with spectacles of degraded obscenity – if anyone should maintain that by such means he was worshipping the one true God, the creator of every soul and every material thing; then his sin would consist not in worshipping an unworthy object, but in worshipping the proper object of worship by improper means. As for the man who uses such degraded and infamous means not to worship the true God, the creator of soul and body, but to worship a creature, not necessarily an evil creature but still a creature, whether it be a soul or a material body, or a combination of both, such a man commits a double sin against God; in the first place, he worships, in place of God, a being who is other than
God; in the second place, his instruments of worship are such as should not be employed in the worship either of God or of any other being.
There is no difficulty in discovering the methods of pagan worship; we can easily see its infamy and degradation. But it would be hard to discover what, or whom, they worship if their own historians did not bear witness that the performances, which they admit to be foully obscene, were offered to powers who demanded such worship with terrible menaces. Hence it is clear, without any ambiguity, that this ‘civil’ theology has invited wicked demons and unclean spirits to take up residence in those senseless images and by this means to gain possession of the hearts of the stupid.
28.
The inconsistency of Varro’s theology
What success attends the effort of Varro, that shrewdest of scholars, to reduce those gods, by would-be subtle arguments, to the sky and the earth, and give that reference to them all? The attempt is impossible. The gods wriggle out of his clutch; they jump from his hands, slip away, and tumble to the ground. Before speaking of the females, the goddesses that is, he says,
As I have already said in the first book about places, there are two recognized sources of origin for the gods, the sky and the earth. Hence some gods are called celestial, others terrestrial. I started, earlier on, with the sky, in speaking about Janus whom some have identified with the sky, others with the world.
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So now I will begin to treat of feminine deities by speaking about Tellus.
I understand the difficulty experienced by an intelligence of such range and quality. A plausible line of argument leads him to see the sky as an active principle, the earth as passive. And so he attributes masculine energy to the former, feminine to the latter; and he fails to realize that the activity in both spheres is the activity of him who created both. Varro uses the same line of interpretation in his previous book, in dealing with the celebrated mysteries of Samothrace.
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He starts by making a solemn undertaking (adopting a kind of religious tone of voice) that he will explain those teachings in writing and convey their meaning to the Samothracians themselves, who do not understand their purport. He says, in fact, that a study of the evidence in Samothrace leads to the conclusion that one of their images represented the sky, another the earth, another the archetypes which Plato called ‘ideas’. He urges that Jupiter should be understood as the sky, Juno as the earth, Minerva as the ‘ideas’: the sky being the maker, the earth the material, the ‘ideas’providing the patterns for creation. I pass over the fact that Plato ascribes such importance to his ‘ideas’that, according to him, the sky does not create anything, using them as patterns; in fact it is itself so created. What I want to observe is that, in this book on the ‘select’gods, Varro has abandoned his scheme of the three divinities whom he took as embracing the totality of existence. He ascribed masculine deities to the sky, feminine deities to the earth; but among the goddesses he has placed Minerva, whereas earlier he had given her a rank above heaven itself. Furthermore, Neptune, a masculine divinity, is in the sea, which belongs to the earth rather than to the sky, and finally Dis Pater, called
Pluto
in Greek, is a male deity, brother of the other two,
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and he is traditionally a god of the earth, while he has his wife, Proserpina, in the lower regions. How then can Varro attempt to refer the gods to the sky, the goddesses to the earth? Is there any stability or consistency, any sobriety or precision, in such a line of argument?
This goddess Tellus is then the original goddess, the Great Mother in whose presence rises the obscene, crazy din of those effeminates – those mutilated creatures, gashing themselves and performing their antics.
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What is the point of calling Janus the head of the gods, and Tellus the head of the goddesses? Superstition makes Janus many-headed, and frenzy makes Tellus addle-pated! Why all this effort to refer all this to the world? Even if the attempt succeeded, no truly religious person worships the world in place of the true God. Anyhow, the facts prove beyond all doubt that the attempt is impossible. They should rather refer all this to dead men and evd demons; and that would be the end of the question.
29. All the attributes ascribed to the world and its parts by ‘naturalists’should have been ascribed to the one true God
In fact, all that is attributed to the world by the theology of those ‘select’gods, employing ostensibly ‘natural’ principles of interpretation, should rather be ascribed, without the slightest trace of blasphemy, to the true God, who made the world, who is the creator of every soul and every material substance. We may put it this way: we worship God, not the sky and the earth, which are the two elements of which this world consists; we do not worship a soul, or souls, diffused through all living beings; we worship God, who made the sky and the earth and everything that exists in them, who made every soul, the souls which simply exist in some manner, without sensibility or reason, and sentient souls as well, and those endowed with intelligence.
