Cicero's Tusculan Disputations Part 22

X. What can be more regular than the flux and reflux of the Euripus at Chalcis, the Sicilian sea, and the violence of the ocean in those parts[247]

where the rapid tide Does Europe from the Libyan coast divide?

The same appears on the Spanish and British coasts. Must we conclude that some Deity appoints and directs these ebbings and flowings to certain fixed times? Consider, I pray, if everything which is regular in its motion is deemed divine, whether it will not follow that tertian and quartan agues must likewise be so, as their returns have the greatest regularity. These effects are to be explained by reason; but, because you are unable to a.s.sign any, you have recourse to a Deity as your last refuge.

The arguments of Chrysippus appeared to you of great weight; a man undoubtedly of great quickness and subtlety (I call those quick who have a sprightly turn of thought, and those subtle whose minds are seasoned by use as their hands are by labor): "If," says he, "there is anything which is beyond the power of man to produce, the being who produces it is better than man. Man is unable to make what is in the world; the being, therefore, that could do it is superior to man. What being is there but a G.o.d superior to man? Therefore there is a G.o.d."

These arguments are founded on the same erroneous principles as Zeno's, for he does not define what is meant by being better or more excellent, or distinguish between an intelligent cause and a natural cause.

Chrysippus adds, "If there are no G.o.ds, there is nothing better than man; but we cannot, without the highest arrogance, have this idea of ourselves." Let us grant that it is arrogance in man to think himself better than the world; but to comprehend that he has understanding and reason, and that in Orion and Canicula there is neither, is no arrogance, but an indication of good sense. "Since we suppose,"

continues he, "when we see a beautiful house, that it was built for the master, and not for mice, we should likewise judge that the world is the mansion of the G.o.ds." Yes, if I believed that the G.o.ds built the world; but not if, as I believe, and intend to prove, it is the work of nature.

XI. Socrates, in Xenophon, asks, "Whence had man his understanding, if there was none in the world?" And I ask, Whence had we speech, harmony, singing; unless we think it is the sun conversing with the moon when she approaches near it, or that the world forms an harmonious concert, as Pythagoras imagines? This, Balbus, is the effect of nature; not of that nature which proceeds artificially, as Zeno says, and the character of which I shall presently examine into, but a nature which, by its own proper motions and mutations, modifies everything.

For I readily agree to what you said about the harmony and general agreement of nature, which you p.r.o.nounced to be firmly bound and united together, as it were, by ties of blood; but I do not approve of what you added, that "it could not possibly be so, unless it were so united by one divine spirit." On the contrary, the whole subsists by the power of nature, independently of the G.o.ds, and there is a kind of sympathy (as the Greeks call it) which joins together all the parts of the universe; and the greater that is in its own power, the less is it necessary to have recourse to a divine intelligence.

XII. But how will you get rid of the objections which Carneades made?

"If," says he, "there is no body immortal, there is none eternal; but there is no body immortal, nor even indivisible, or that cannot be separated and disunited; and as every animal is in its nature pa.s.sive, so there is not one which is not subject to the impressions of extraneous bodies; none, that is to say, which can avoid the necessity of enduring and suffering: and if every animal is mortal, there is none immortal; so, likewise, if every animal may be cut up and divided, there is none indivisible, none eternal, but all are liable to be affected by, and compelled to submit to, external power. Every animal, therefore, is necessarily mortal, dissoluble, and divisible."

For as there is no wax, no silver, no bra.s.s which cannot be converted into something else, whatever is composed of wax, or silver, or bra.s.s may cease to be what it is. By the same reason, if all the elements are mutable, every body is mutable.

Now, according to your doctrine, all the elements are mutable; all bodies, therefore, are mutable. But if there were any body immortal, then all bodies would not be mutable. Every body, then, is mortal; for every body is either water, air, fire, or earth, or composed of the four elements together, or of some of them. Now, there is not one of all these elements that does not perish; for earthly bodies are fragile: water is so soft that the least shock will separate its parts, and fire and air yield to the least impulse, and are subject to dissolution; besides, any of these elements perish when converted into another nature, as when water is formed from earth, the air from water, and the sky from air, and when they change in the same manner back again. Therefore, if there is nothing but what is perishable in the composition of all animals, there is no animal eternal.

XIII. But, not to insist on these arguments, there is no animal to be found that had not a beginning, and will not have an end; for every animal being sensitive, they are consequently all sensible of cold and heat, sweet and bitter; nor can they have pleasing sensations without being subject to the contrary. As, therefore, they receive pleasure, they likewise receive pain; and whatever being is subject to pain must necessarily be subject to death. It must be allowed, therefore, that every animal is mortal.

Besides, a being that is not sensible of pleasure or pain cannot have the essence of an animal; if, then, on the one hand, every animal must be sensible of pleasure and pain, and if, on the other, every being that has these sensations cannot be immortal, we may conclude that as there is no animal insensible, there is none immortal. Besides, there is no animal without inclination and aversion--an inclination to that which is agreeable to nature, and an aversion to the contrary: there are in the case of every animal some things which they covet, and others they reject. What they reject are repugnant to their nature, and consequently would destroy them. Every animal, therefore, is inevitably subject to be destroyed. There are innumerable arguments to prove that whatever is sensitive is perishable; for cold, heat, pleasure, pain, and all that affects the sense, when they become excessive, cause destruction. Since, then, there is no animal that is not sensitive, there is none immortal.

XIV. The substance of an animal is either simple or compound; simple, if it is composed only of earth, of fire, of air, or of water (and of such a sort of being we can form no idea); compound, if it is formed of different elements, which have each their proper situation, and have a natural tendency to it--this element tending towards the highest parts, that towards the lowest, and another towards the middle. This conjunction may for some time subsist, but not forever; for every element must return to its first situation. No animal, therefore, is eternal.

But your school, Balbus, allows fire only to be the sole active principle; an opinion which I believe you derive from Herac.l.i.tus, whom some men understand in one sense, some in another: but since he seems unwilling to be understood, we will pa.s.s him by. You Stoics, then, say that fire is the universal principle of all things; that all living bodies cease to live on the extinction of that heat; and that throughout all nature whatever is sensible of that heat lives and flourishes. Now, I cannot conceive that bodies should perish for want of heat, rather than for want of moisture or air, especially as they even die through excess of heat; so that the life of animals does not depend more on fire than on the other elements.

However, air and water have this quality in common with fire and heat.

But let us see to what this tends. If I am not mistaken, you believe that in all nature there is nothing but fire, which is self-animated.

Why fire rather than air, of which the life of animals consists, and which is called from thence _anima_,[248] the soul? But how is it that you take it for granted that life is nothing but fire? It seems more probable that it is a compound of fire and air. But if fire is self-animated, unmixed with any other element, it must be sensitive, because it renders our bodies sensitive; and the same objection which I just now made will arise, that whatever is sensitive must necessarily be susceptible of pleasure and pain, and whatever is sensible of pain is likewise subject to the approach of death; therefore you cannot prove fire to be eternal.

You Stoics hold that all fire has need of nourishment, without which it cannot possibly subsist; that the sun, moon, and all the stars are fed either with fresh or salt waters; and the reason that Cleanthes gives why the sun is retrograde, and does not go beyond the tropics in the summer or winter, is that he may not be too far from his sustenance.

This I shall fully examine hereafter; but at present we may conclude that whatever may cease to be cannot of its own nature be eternal; that if fire wants sustenance, it will cease to be, and that, therefore, fire is not of its own nature eternal.

XV. After all, what kind of a Deity must that be who is not graced with one single virtue, if we should succeed in forming this idea of such a one? Must we not attribute prudence to a Deity? a virtue which consists in the knowledge of things good, bad, and indifferent. Yet what need has a being for the discernment of good and ill who neither has nor can have any ill? Of what use is reason to him? of what use is understanding? We men, indeed, find them useful to aid us in finding out things which are obscure by those which are clear to us; but nothing can be obscure to a Deity. As to justice, which gives to every one his own, it is not the concern of the G.o.ds; since that virtue, according to your doctrine, received its birth from men and from civil society. Temperance consists in abstinence from corporeal pleasures, and if such abstinence hath a place in heaven, so also must the pleasures abstained from. Lastly, if fort.i.tude is ascribed to the Deity, how does it appear? In afflictions, in labor, in danger? None of these things can affect a G.o.d. How, then, can we conceive this to be a Deity that makes no use of reason, and is not endowed with any virtue?

However, when I consider what is advanced by the Stoics, my contempt for the ignorant mult.i.tude vanishes. For these are their divinities.

The Syrians wors.h.i.+pped a fish. The Egyptians consecrated beasts of almost every kind. The Greeks deified many men; as Alabandus[249] at Alabandae, Tenes at Tenedos; and all Greece pay divine honors to Leucothea (who was before called Ino), to her son Palaemon, to Hercules, to aesculapius, and to the Tyndaridae; our own people to Romulus, and to many others, who, as citizens newly admitted into the ancient body, they imagine have been received into heaven.

These are the G.o.ds of the illiterate.

XVI. What are the notions of you philosophers? In what respect are they superior to these ideas? I shall pa.s.s them over; for they are certainly very admirable. Let the world, then, be a Deity, for that, I conceive, is what you mean by

The refulgent heaven above, Which all men call, unanimously, Jove.

But why are we to add many more G.o.ds? What a mult.i.tude of them there is! At least, it seems so to me; for every constellation, according to you, is a Deity: to some you give the name of beasts, as the goat, the scorpion, the bull, the lion; to others the names of inanimate things, as the s.h.i.+p, the altar, the crown.

But supposing these were to be allowed, how can the rest be granted, or even so much as understood? When we call corn Ceres, and wine Bacchus, we make use of the common manner of speaking; but do you think any one so mad as to believe that his food is a Deity? With regard to those who, you say, from having been men became G.o.ds, I should be very willing to learn of you, either how it was possible formerly, or, if it had ever been, why is it not so now? I do not conceive, as things are at present, how Hercules,

Burn'd with fiery torches on Mount Oeta,

as Accius says, should rise, with the flames,

To the eternal mansions of his father.

Besides, Homer also says that Ulysses[250] met him in the shades below, among the other dead.

But yet I should be glad to know which Hercules we should chiefly wors.h.i.+p; for they who have searched into those histories, which are but little known, tell us of several. The most ancient is he who fought with Apollo about the Tripos of Delphi, and is son of Jupiter and Lisyto; and of the most ancient Jupiters too, for we find many Jupiters also in the Grecian chronicles. The second is the Egyptian Hercules, and is believed to be the son of Nilus, and to be the author of the Phrygian characters. The third, to whom they offered sacrifices, is one of the Idaei Dactyli.[251] The fourth is the son of Jupiter and Asteria, the sister of Latona, chiefly honored by the Tyrians, who pretend that Carthago[252] is his daughter. The fifth, called Belus, is wors.h.i.+pped in India. The sixth is the son of Alcmena by Jupiter; but by the third Jupiter, for there are many Jupiters, as you shall soon see.

XVII. Since this examination has led me so far, I will convince you that in matters of religion I have learned more from the pontifical rites, the customs of our ancestors, and the vessels of Numa,[253]

which Laelius mentions in his little Golden Oration, than from all the learning of the Stoics; for tell me, if I were a disciple of your school, what answer could I make to these questions? If there are G.o.ds, are nymphs also G.o.ddesses? If they are G.o.ddesses, are Pans and Satyrs in the same rank? But they are not; consequently, nymphs are not G.o.ddesses. Yet they have temples publicly dedicated to them. What do you conclude from thence? Others who have temples are not therefore G.o.ds. But let us go on. You call Jupiter and Neptune G.o.ds; their brother Pluto, then, is one; and if so, those rivers also are Deities which they say flow in the infernal regions--Acheron, Cocytus, Pyriphlegethon; Charon also, and Cerberus, are G.o.ds; but that cannot be allowed; nor can Pluto be placed among the Deities. What, then, will you say of his brothers?

Thus reasons Carneades; not with any design to destroy the existence of the G.o.ds (for what would less become a philosopher?), but to convince us that on that matter the Stoics have said nothing plausible. If, then, Jupiter and Neptune are G.o.ds, adds he, can that divinity be denied to their father Saturn, who is princ.i.p.ally wors.h.i.+pped throughout the West? If Saturn is a G.o.d, then must his father, Coelus, be one too, and so must the parents of Coelus, which are the Sky and Day, as also their brothers and sisters, which by ancient genealogists are thus named: Love, Deceit, Fear, Labor, Envy, Fate, Old Age, Death, Darkness, Misery, Lamentation, Favor, Fraud, Obstinacy, the Destinies, the Hesperides, and Dreams; all which are the offspring of Erebus and Night. These monstrous Deities, therefore, must be received, or else those from whom they sprung must be disallowed.

XVIII. If you say that Apollo, Vulcan, Mercury, and the rest of that sort are G.o.ds, can you doubt the divinity of Hercules and aesculapius, Bacchus, Castor and Pollux? These are wors.h.i.+pped as much as those, and even more in some places. Therefore they must be numbered among the G.o.ds, though on the mother's side they are only of mortal race.

Aristaeus, who is said to have been the son of Apollo, and to have found out the art of making oil from the olive; Theseus, the son of Neptune; and the rest whose fathers were Deities, shall they not be placed in the number of the G.o.ds? But what think you of those whose mothers were G.o.ddesses? They surely have a better t.i.tle to divinity; for, in the civil law, as he is a freeman who is born of a freewoman, so, in the law of nature, he whose mother is a G.o.ddess must be a G.o.d. The isle Astypalaea religiously honor Achilles; and if he is a Deity, Orpheus and Rhesus are so, who were born of one of the Muses; unless, perhaps, there may be a privilege belonging to sea marriages which land marriages have not. Orpheus and Rhesus are nowhere wors.h.i.+pped; and if they are therefore not G.o.ds, because they are nowhere wors.h.i.+pped as such, how can the others be Deities? You, Balbus, seemed to agree with me that the honors which they received were not from their being regarded as immortals, but as men richly endued with virtue.

But if you think Latona a G.o.ddess, how can you avoid admitting Hecate to be one also, who was the daughter of Asteria, Latona's sister?

Certainly she is one, if we may judge by the altars erected to her in Greece. And if Hecate is a G.o.ddess, how can you refuse that rank to the Eumenides? for they also have a temple at Athens, and, if I understand right, the Romans have consecrated a grove to them. The Furies, too, whom we look upon as the inspectors into and scourges of impiety, I suppose, must have their divinity too. As you hold that there is some divinity presides over every human affair, there is one who presides over the travail of matrons, whose name, _Natio_, is derived _a nascentibus_, from nativities, and to whom we used to sacrifice in our processions in the fields of Ardaea; but if she is a Deity, we must likewise acknowledge all those you mentioned, Honor, Faith, Intellect, Concord; by the same rule also, Hope, Juno, Moneta,[254] and every idle phantom, every child of our imagination, are Deities. But as this consequence is quite inadmissible, do not you either defend the cause from which it flows.

XIX. What say you to this? If these are Deities, which we wors.h.i.+p and regard as such, why are not Serapis and Isis[255] placed in the same rank? And if they are admitted, what reason have we to reject the G.o.ds of the barbarians? Thus we should deify oxen, horses, the ibis, hawks, asps, crocodiles, fishes, dogs, wolves, cats, and many other beasts. If we go back to the source of this superst.i.tion, we must equally condemn all the Deities from which they proceed. Shall Ino, whom the Greeks call Leucothea, and we Matuta, be reputed a G.o.ddess, because she was the daughter of Cadmus, and shall that t.i.tle be refused to Circe and Pasiphae,[256] who had the sun for their father, and Perseis, daughter of the Ocean, for their mother? It is true, Circe has divine honors paid her by our colony of Circaeum; therefore you call her a G.o.ddess; but what will you say of Medea, the granddaughter of the Sun and the Ocean, and daughter of aeetes and Idyia? What will you say of her brother Absyrtus, whom Pacuvius calls aegialeus, though the other name is more frequent in the writings of the ancients? If you did not deify one as well as the other, what will become of Ino? for all these Deities have the same origin.

Shall Amphiaraus and Tryphonius be called G.o.ds? Our publicans, when some lands in Boeotia were exempted from the tax, as belonging to the immortal G.o.ds, denied that any were immortal who had been men. But if you deify these, Erechtheus surely is a G.o.d, whose temple and priest we have seen at Athens. And can you, then, refuse to acknowledge also Codrus, and many others who shed their blood for the preservation of their country? And if it is not allowable to consider all these men as G.o.ds, then, certainly, probabilities are not in favor of our acknowledging the _Divinity_ of those previously mentioned beings from whom these have proceeded.

It is easy to observe, likewise, that if in many countries people have paid divine honors to the memory of those who have signalized their courage, it was done in order to animate others to practise virtue, and to expose themselves the more willingly to dangers in their country's cause. From this motive the Athenians have deified Erechtheus and his daughters, and have erected also a temple, called Leocorion, to the daughters of Leus.[257] Alabandus is more honored in the city which he founded than any of the more ill.u.s.trious Deities; from thence Stratonicus had a pleasant turn--as he had many--when he was troubled with an impertinent fellow who insisted that Alabandus was a G.o.d, but that Hercules was not; "Very well," says he, "then let the anger of Alabandus fall upon me, and that of Hercules upon you."

XX. Do you not consider, Balbus, to what lengths your arguments for the divinity of the heaven and the stars will carry you? You deify the sun and the moon, which the Greeks take to be Apollo and Diana. If the moon is a Deity, the morning-star, the other planets, and all the fixed stars are also Deities; and why shall not the rainbow be placed in that number? for it is so wonderfully beautiful that it is justly said to be the daughter of Thaumas.[258] But if you deify the rainbow, what regard will you pay to the clouds? for the colors which appear in the bow are only formed of the clouds, one of which is said to have brought forth the Centaurs; and if you deify the clouds, you cannot pay less regard to the seasons, which the Roman people have really consecrated.

Tempests, showers, storms, and whirlwinds must then be Deities. It is certain, at least, that our captains used to sacrifice a victim to the waves before they embarked on any voyage.

As you deify the earth under the name of Ceres,[259] because, as you said, she bears fruits (_a gerendo_), and the ocean under that of Neptune, rivers and fountains have the same right. Thus we see that Maso, the conqueror of Corsica, dedicated a temple to a fountain, and the names of the Tiber, Spino, Almo, Nodinus, and other neighboring rivers are in the prayers[260] of the augurs. Therefore, either the number of such Deities will be infinite, or we must admit none of them, and wholly disapprove of such an endless series of superst.i.tion.

XXI. None of all these a.s.sertions, then, are to be admitted. I must proceed now, Balbus, to answer those who say that, with regard to those deified mortals, so religiously and devoutly reverenced, the public opinion should have the force of reality. To begin, then: they who are called theologists say that there are three Jupiters; the first and second of whom were born in Arcadia; one of whom was the son of aether, and father of Proserpine and Bacchus; the other the son of Coelus, and father of Minerva, who is called the G.o.ddess and inventress of war; the third one born of Saturn in the isle of Crete,[261] where his sepulchre is shown. The sons of Jupiter ([Greek: Dioskouroi]) also, among the Greeks, have many names; first, the three who at Athens have the t.i.tle of Anactes,[262] Tritopatreus, Eubuleus, and Dionysus, sons of the most ancient king Jupiter and Proserpine; the next are Castor and Pollux, sons of the third Jupiter and Leda; and, lastly, three others, by some called Alco,[263] Melampus, and Tmolus, sons of Atreus, the son of Pelops.

As to the Muses, there were at first four--Thelxiope, Aoede, Arche, and Melete--daughters of the second Jupiter; afterward there were nine, daughters of the third Jupiter and Mnemosyne; there were also nine others, having the same appellations, born of Pierus and Antiopa, by the poets usually called Pierides and Pieriae. Though _Sol_ (the sun) is so called, you say, because he is _solus_ (single); yet how many suns do theologists mention? There is one, the son of Jupiter and grandson of aether; another, the son of Hyperion; a third, who, the Egyptians say, was of the city Heliopolis, sprung from Vulcan, the son of Nilus; a fourth is said to have been born at Rhodes of Acantho, in the times of the heroes, and was the grandfather of Jalysus, Camirus, and Lindus; a fifth, of whom, it is pretended, Aretes and Circe were born at Colchis.

XXII. There are likewise several Vulcans. The first (who had of Minerva that Apollo whom the ancient historians call the tutelary G.o.d of Athens) was the son of Coelus; the second, whom the Egyptians call Opas,[264] and whom they looked upon as the protector of Egypt, is the son of Nilus; the third, who is said to have been the master of the forges at Lemnos, was the son of the third Jupiter and of Juno; the fourth, who possessed the islands near Sicily called Vulcaniae,[265] was the son of Menalius. One Mercury had Coelus for his father and Dies for his mother; another, who is said to dwell in a cavern, and is the same as Trophonius, is the son of Valens and Phoronis. A third, of whom, and of Penelope, Pan was the offspring, is the son of the third Jupiter and Maia. A fourth, whom the Egyptians think it a crime to name, is the son of Nilus. A fifth, whom we call, in their language, Thoth, as with them the first month of the year is called, is he whom the people of Pheneum[266] wors.h.i.+p, and who is said to have killed Argus, to have fled for it into Egypt, and to have given laws and learning to the Egyptians. The first of the aesculapii, the G.o.d of Arcadia, who is said to have invented the probe and to have been the first person who taught men to use bandages for wounds, is the son of Apollo. The second, who was killed with thunder, and is said to be buried in Cynosura,[267] is the brother of the second Mercury. The third, who is said to have found out the art of purging the stomach, and of drawing teeth, is the son of Arsippus and Arsinoe; and in Arcadia there is shown his tomb, and the wood which is consecrated to him, near the river Lusium.

XXIII. I have already spoken of the most ancient of the Apollos, who is the son of Vulcan, and tutelar G.o.d of Athens. There is another, son of Corybas, and native of Crete, for which island he is said to have contended with Jupiter himself. A third, who came from the regions of the Hyperborei[268] to Delphi, is the son of the third Jupiter and of Latona. A fourth was of Arcadia, whom the Arcadians called Nomio,[269]

because they regarded him as their legislator. There are likewise many Dianas. The first, who is thought to be the mother of the winged Cupid, is the daughter of Jupiter and Proserpine. The second, who is more known, is daughter of the third Jupiter and of Latona. The third, whom the Greeks often call by her father's name, is the daughter of Upis[270] and Glauce. There are many also of the Dionysi. The first was the son of Jupiter and Proserpine. The second, who is said to have killed Nysa, was the son of Nilus. The third, who reigned in Asia, and for whom the Sabazia[271] were inst.i.tuted, was the son of Caprius. The fourth, for whom they celebrate the Orphic festivals, sprung from Jupiter and Luna. The fifth, who is supposed to have inst.i.tuted the Trieterides, was the son of Nysus and Thyone.

The first Venus, who has a temple at Elis, was the daughter of Coelus and Dies. The second arose out of the froth of the sea, and became, by Mercury, the mother of the second Cupid. The third, the daughter of Jupiter and Diana, was married to Vulcan, but is said to have had Anteros by Mars. The fourth was a Syrian, born of Tyro, who is called Astarte, and is said to have been married to Adonis. I have already mentioned one Minerva, mother of Apollo. Another, who is wors.h.i.+pped at Sais, a city in Egypt, sprung from Nilus. The third, whom I have also mentioned, was daughter of Jupiter. The fourth, sprung from Jupiter and Coryphe, the daughter of the Ocean; the Arcadians call her Coria, and make her the inventress of chariots. A fifth, whom they paint with wings at her heels, was daughter of Pallas, and is said to have killed her father for endeavoring to violate her chast.i.ty. The first Cupid is said to be the son of Mercury and the first Diana; the second, of Mercury and the second Venus; the third, who is the same as Anteros, of Mars and the third Venus.

All these opinions arise from old stories that were spread in Greece; the belief in which, Balbus, you well know, ought to be stopped, lest religion should suffer. But you Stoics, so far from refuting them, even give them authority by the mysterious sense which you pretend to find in them. Can you, then, think, after this plain refutation, that there is need to employ more subtle reasonings? But to return from this digression.

XXIV. We see that the mind, faith, hope, virtue, honor, victory, health, concord, and things of such kind, are purely natural, and have nothing of divinity in them; for either they are inherent in us, as the mind, faith, hope, virtue, and concord are; or else they are to be desired, as honor, health, and victory. I know indeed that they are useful to us, and see that statues have been religiously erected for them; but as to their divinity, I shall begin to believe it when you have proved it for certain. Of this kind I may particularly mention Fortune, which is allowed to be ever inseparable from inconstancy and temerity, which are certainly qualities unworthy of a divine being.