any moral effect, because they have not the authority which
belongs to divine instruction, and because man's natural bias
to evil induces him rather to follow the examples of the gods
than to obey the precepts of men._
But will they perhaps remind us of the schools of the philosophers,
and their disputations? In the first place, these belong not to Rome,
but to Greece; and even if we yield to them that they are now Roman,
because Greece itself has become a Roman province, still the teachings
of the philosophers are not the commandments of the gods, but the
discoveries of men, who, at the prompting of their own speculative
ability, made efforts to discover the hidden laws of nature, and
the right and wrong in ethics, and in dialectic what was consequent
according to the rules of logic, and what was inconsequent and
erroneous. And some of them, by God's help, made great discoveries;
but when left to themselves they were betrayed by human infirmity, and
fell into mistakes. And this was ordered by divine providence, that
their pride might be restrained, and that by their example it might
be pointed out that it is humility which has access to the highest
regions. But of this we shall have more to say, if the Lord God of
truth permit, in its own place.[92] However, if the philosophers have
made any discoveries which are sufficient to guide men to virtue and
blessedness, would it not have been greater justice to vote divine
honours to them? Were it not more accordant with every virtuous
sentiment to read Plato's writings in a "Temple of Plato," than to be
present in the temples of devils to witness the priests of Cybele[93]
mutilating themselves, the effeminate being consecrated, the raving
fanatics cutting themselves, and whatever other cruel or shameful,
or shamefully cruel or cruelly shameful, ceremony is enjoined by the
ritual of such gods as these? Were it not a more suitable education,
and more likely to prompt the youth to virtue, if they heard public
recitals of the laws of the gods, instead of the vain laudation of the
customs and laws of their ancestors? Certainly all the worshippers of
the Roman gods, when once they are possessed by what Persius calls "the
burning poison of lust,"[94] prefer to witness the deeds of Jupiter
rather than to hear what Plato taught or Cato censured. Hence the young
profligate in Terence, when he sees on the wall a fresco representing
the fabled descent of Jupiter into the lap of Danaë in the form of a
golden shower, accepts this as authoritative precedent for his own
licentiousness, and boasts that he is an imitator of God. "And what
God?" he says. "He who with His thunder shakes the loftiest temples.
And was I, a poor creature compared to Him, to make bones of it? No; I
did it, and with all my heart."[95]