City of God (Penguin Classics) (132 page)
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Authors: Saint Augustine
Down to the time of the Trojan War, which is where Marcus Varro ends the second book of his
On the Race of the Roman People
, these mythical stories were made up by the ingenuity of men, taking the opportunities offered by historical records which contain true accounts of actual events, but without linking them with slanders on the divinities. After that, however, we get the story of Ganymede, the beautiful boy snatched away to be Jupiter’s catamite – a foul crime committed by King Tantalus and ascribed by legend to Jupiter – and the tale that Jupiter sought entrance to Danae’s bed in the form of a shower of gold – meaning that a woman’s purity was corrupted by gold. Whoever were the inventors of such tales, whether fact or fiction, or facts concerning others and fictitiously attributed to Jove, words fail to express what a low opinion these fable-mongers must have formed of human nature to assume that men could endure such lies with patience. And yet men gave them a delighted welcome. One would have thought that the more devotion men felt in their worship
of Jupiter, the greater should have been their severity in punishing those who dared to tell such tales about him. But in fact, far from being angry with those who invented these fictions, men were even induced to enact those inventions in the theatre by their fear of incurring the anger of the gods.
It was in this period that Latona gave birth to Apollo, not the Apollo we were speaking of earlier, whose oracles were generally consulted, but the one who, with Hercules,† was a servant to Admetus.
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In spite of that, so strong is the belief in his divinity that the majority, in fact almost all men, suppose the two to be identical. At that time also Father Liber engaged in wars in India.
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He had many women in his army, who were called Bacchae, more renowned for their madness than for their valour. Some accounts, indeed, say that Liber was conquered and bound; others that he was slain in battle by Perseus,† going as far as to record his place of burial. Nevertheless, Bacchanalian sacred rites – or rather sacrileges – were instituted in his name, as if in the name of a god, by impure demons, and many years afterwards the senate was so ashamed of the frenzied obscenity of those observances that they prohibited their performance in Rome.
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During the same period, after the death of Perseus and his wife Andromeda there was such a general conviction that they had been taken up into heaven, that men traced their likenesses in the stars, and gave their name to constellations, and felt neither shame nor fear in so doing.
14.
The ‘theological’ poets
During the same period there emerged poets who were also called ‘theologians’,
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because they wrote poems about the gods, but such gods as were only men, albeit great men; or else they are elements of this world which the true God created, or were set up in principalities and powers in accordance with their Creator’s will and their own deserts. These poets may have had something to say about the one true God, among all their frivolous lies; but they did not rightly serve him, we may be sure, in worshipping him together with those others who are not gods, and offering to them the service which is due only to the one God. And even they could not refrain from those
legends which bring shame on their deities – I am thinking of the poets Orpheus, Musaeus, and Linus.
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It is true that those ‘theologians’ worshipped the gods; they were not worshipped in the place of gods, and yet somehow or other the city of the ungodly generally puts Orpheus in charge of the sacred – or, rather, sacrilegious – ceremonies of the underworld. Moreover, the wife of King Athamas, Ino by name, and her son Melicertes hurled themselves into the sea, of their own free will, and perished; and they were ranked among the gods in the opinion of men. just as were those other human beings belonging to that time, Castor and Pollux. The Greeks, as we know, call the mother of Melicertes Leucothea, whereas the Latin authors give her name as Matuta; but they agree in supposing her a goddess.
15.
The fall of the Argive kingdom, contemporary with the start of the reign of Picus among the Laurentines
About that time the kingdom of the Argives ended, and was transferred to Mycenae, Agamemnon’s city, and the Laurentine kingdom arose, in which Picus, son of Saturn, first received the throne. This was when the judge among the Hebrews was a woman, called Deborah; but it was the spirit of God that acted through her in this office, for she was also a prophetess, although the prophecy
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is not clear enough for me to be able to prove its reference to Christ, without a lengthy explanation. The Laurentines, then, were by now established as a kingdom in Italy, and from those kings the Roman line of descent, after the Greeks, can be more plainly traced. However, the Assyrian kingdom still continued; and there Lampares† was the twenty-third king when Picus became the first on the Laurentine throne.
As for Saturn, the father of Picus, those who deny he was a man should observe what is the opinion of the worshippers of such gods as these. Other writers say that he reigned in Italy before his son Picus, and Virgil also says in a more familiar passage,
A race untamed, dispersed upon the mountains
He settled, gave them laws, and chose a name,
Latium, since he upon those shores had once
Lain hid in safety. Then beneath his rule
There passed the age called ‘golden.’
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But these are to be regarded as poetic fictions, and the story to be supported in preference is that the father of Picus was Sterces, a skilled farmer who discovered the secret of fertilizing the land with animal dung, which is called
stercus
from his name (which according to some authorities, was Stercutius). Moreover, whatever the reason for the decision to call him Saturn, this Sterces (or Stercutius) was certainly made a god for his services to agriculture. Similarly they also welcomed his son Picus into the number of such gods, and allege that he was a famous augur and warrior.
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Picus had a son called Faunus, the second king of the Laurentines; he too is, or at any rate was, a god in their estimation. It was before the Trojan war that they accorded these divine honours to dead men.
16.
The deification of Diomede, after the fall of Troy
Then came the fall of Troy, whose destruction is everywhere sung in poetry, and is known to every schoolboy. Its story has won outstanding fame and popularity both because of the greatness of the disaster and through the pre-eminent literary powers of the writers who recorded it. This happened during the reign of Latinus, son of Faunus, after whom the kingdom began to be called the kingdom of the Latins, the name Laurentine being dropped. When the Greek conquerors abandoned the ruins of Troy and were making their way back to their own homes they were afflicted to exhaustion by all kinds of horrible disasters; and yet some of them, too, increased the number of the gods. In fact, even Diomede
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was turned into a god. The story
goes that he was prevented from returning to his own people by a punishment divinely imposed; and the transformation of his companions into birds is not put forward as a baseless poetic fantasy;
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it is attested as historical fact. But although supposedly a god he was not able of himself to restore his fellows to their human condition, nor yet, being a newcomer in the heavenly realm, did he obtain this boon from his King Jupiter. And yet we are assured that his temple is on the Island of Diomedea, not far from Mount Garganus in Apulia, and that those birds fly round the temple and make their abode there, displaying such wonderful devotion that they fill their beaks with water which they sprinkle on the shrine. And when Greeks, or men descended from Greek stock, arrive at that place they not only behave peaceably, they even fawn on them; on the other hand, if they catch sight of men of other races, they fly at their heads and wound them, inflicting injuries serious enough to prove fatal. For, it is said, they are adequately armed for these encounters with hard beaks of enormous size.
17.
Varro’s information about the incredible transformations of human beings
To bolster up this story Varro adduces the equally incredible tales about the notorious witch Circe, who transformed Ulysses’ companions into animals, and about the Arcadians who were chosen by lot and swam across a certain lake and were there changed into wolves and lived in the desolate parts of that region in the company of wild beasts like themselves. However, if they had not eaten human flesh they used to swim back across the lake after nine years to be turned back into human beings.
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To crown all, he expressly names a certain Demaenetus, telling a story of how he tasted the sacrifice which the Arcadians made to the god Lycaeus according to their custom, with a boy as the victim, whereupon Demaenetus was transformed into a wolf. Then in the tenth year he was restored to his proper shape; he trained as a boxer and won a prize at the Olympic games.
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This same historian also thinks that the reason for the surname Lycaeus, given to Pan and to Jupiter
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in Arcadia, can only be this transformation of human beings into wolves, which they supposed could only be effected by divine power. For‘wolf’ in Greek is
lykos
, and
the name
Lycaeus
is evidently derived from it. Varro also asserts that the Roman
Luperci
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took their origin from these mysteries, which were, we might say, the seed from which they developed.
18.
What are we to believe about these apparent transformations
Now it may well be that the readers of these accounts are waiting to hear what we have to say about them. And what can we say, except that we should ‘escape from the midst of Babylon’?
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This prophetic instruction is spiritually interpreted as meaning that we should escape from the city of this world (which is, of course, the society of wicked angels and of wicked men) advancing by the steps of faith which ‘becomes active in love’,
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to take refuge in the living God. For it is obvious that the greater the power we observe in the demons, as regards this lower world, the greater the tenacity we should show in clinging to the Mediator through whom we climb from the depths to the heights. For if I were to say that we should refuse to believe these reports, there are men to be found, even today, who will assert that they have heard well-attested cases of this sort, or even that they have had first-hand experiences of them. In fact, when I was in Italy, I myself used to hear of such happenings from one district in that country. It was said that landladies conversant with these evil arts were in the habit of giving drugs in cheese to travellers, when they so wished and the opportunity offered, and by this means their guests were turned into pack-animals on the spot and were used to carry commodities of all kinds. Afterwards, when they had finished their jobs, they were restored to their original selves. And yet their minds did not become animal, but were kept national and human. This is what Apuleius,
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in the work bearing the title
The Golden Ass
, describes as his experience, that after taking a magic potion he became an ass, while retaining his human mind. But this may be either fact or fiction.
Stories of this kind are either untrue or at least so extraordinary that we are justified in withholding credence. And in spite of them we must believe with complete conviction that omnipotent God can do anything he pleases, by way of either punishing or of helping, while demons can effect nothing in virtue of any power belonging to their nature – since that nature is angelic by creation, though now it has
become wicked by their own fault – except what God permits; and his judgements are often inscrutable, but never unjust. Demons do not, of course, create real entities; if they do indeed perform any feats of the kind we are now examining, it is merely in respect of appearance that they transform beings created by the true God, to make them seem to be what they are not. And so I should not believe, on any consideration, that the body – to say nothing of the soul – can be converted into the limbs and features of animals by the craft or power of demons. Instead, I believe that a person has a phantom which in his imagination or in his dreams takes on various forms through the influence of circumstances of innumerable kinds. This phantom is not a material body, and yet with amazing speed it takes on shapes like material bodies; and it is this phantom, I hold, that can in some inexplicable fashion be presented in bodily form to the apprehension of other people, when their physical senses are asleep or in abeyance. This means that the actual bodies of the people concerned are lying somewhere else, still alive, to be sure, but with their senses suspended in lethargy far more deep and oppressive than that of sleep. Meanwhile the phantom may appear to the senses of others as embodied in the likeness of some animal; and a man may seem even to himself to be in such a state and to be carrying burdens – one may have the same experience in dreams. But if these burdens are material objects, they are carried by demons to make game of men, who observe partly the actual bodies of the burdens, partly the unreal bodies of the animals.
For instance, there was a man called Praestantius who used to tell a story of something that happened, he said, to his father. He took that magic potion in some cheese in his home, and then lay in his bed; he was apparently asleep, and yet he could not be awakened by any means. After a few days, however, he woke up, said Praestantius, as if he had been asleep, and narrated his experiences as being a dream. He had, it appeared, become a horse and with other pack animals had carried Rhaetic corn (so called because sent to Rhaetia) to the soldiers. It was discovered that this had in fact happened just as he told the story; and yet it seemed to him to have been simply a dream. Another man reported that in his own house, at night-time, before he went to bed, he saw a philosopher coming to him, a man he knew very well; and this man explained to him a number of points in Plato, which he had formerly refused to explain when asked. Now this philosopher was asked why he had done something in the other’s house which he had refused to do when requested in his own home, and he said in reply, ‘I did not do it; I merely dreamed that I did.’
This shows that what one man saw in his sleep was displayed to the other, while awake, by means of a phantom appearance.
These stories were told us not by inconsiderable informants whom we should think it beneath us to believe, but by persons we could not imagine telling lies to us. For that reason it seems to me that this phenomenon, which is generally talked about, and which has been recorded in literature, could have happened (assuming that it did happen) in the way I have suggested – I mean the habitual changing of human beings into wolves by Arcadian gods (or rather demons) and the feat of Circe who
