BOOK V.]

GREATNESS OF THEODOSIUS.

225

imperial dignity, to console him by his very humanity and kindness. Afterwards, when that success was rendering Maximus terrible, Theodosius, in the midst of his perplexing anxieties, was not drawn away to follow the suggestions of a sacrilegious and unlawful curiosity, but sent to John, whose abode was in the desert of Egypt,-for he had learned that this servant of God (whose fame was spreading abroad) was endowed with the gift of prophecy,-and from him he received assurance of victory. Immediately the slayer of the tyrant Maximus, with the deepest feelings of compassion and respect, restored the boy Valentinianus to his share in the empire from which. he had been driven. Valentinianus being soon after slain by secret assassination, or by some other plot or accident, Theodosius, having again received a response from the prophet, and placing entire confidence in it, marched against the tyrant Eugenius, who had been unlawfully elected to succeed that emperor, and defeated his very powerful army, more by prayer than by the sword. Some soldiers who were at the battle reported to me that all the missiles they were throwing were snatched from their hands by a vehement wind, which blew from the direction of Theodosius' army upon the enemy; nor did it only drive with greater velocity the darts which were hurled against them, but also turned back upon their own bodies the darts which they themselves were throwing. therefore the poet Claudian, although an alien from the name of Christ, nevertheless says in his praises of him, “O prince, too much beloved by God, for thee Æolus pours armed tempests from their caves; for thee the air fights, and the winds with one accord obey thy bugies." But the victor, as he had believed and predicted, overthrew the statues of Jupiter, which had been, as it were, consecrated by I know not what kind of rites against him, and set up in the Alps. And the thunderbolts of these statues, which were made of gold, he mirthfully and graciously presented to his couriers, who (as the joy of the occasion permitted) were jocularly saying that they would be most happy to be struck by such thunderbolts.

The

And

sons of his own enemies, whose fathers had been slain

not so much by his orders as by the vehemence of war, having

VOL. L

1 Panegyr. de tertio IIonorii consulatu.

P

fled for refuge to a church, though they were not yet Christians, he was anxious, taking advantage of the occasion, to bring over to Christianity, and treated them with Christian love. Nor did he deprive them of their property, but, besides allowing them to retain it, bestowed on them additional honours. He did not permit private animosities to affect the treatment of any man after the war. He was not like Cinna, and Marius, and Sylla, and other such men, who wished not to finish civil wars even when they were finished, but rather grieved that they had arisen at all, than wished that when they were finished they should harm any one. Amid all these events, from the very commencement of his reign, he did not cease to help the troubled church against the impious by most just and merciful laws, which the heretical Valens, favouring the Arians, had vehemently afflicted. Indeed, he rejoiced more to be a member of this church than he did to be a king upon the earth. The idols of the Gentiles he everywhere ordered to be overthrown, understanding well that not even terrestrial gifts are placed in the power of demons, but in that of the true God. And what could be more admirable than his religious humility, when, compelled by the urgency of certain of his intimates, he avenged the grievous crime of the Thessalonians, which at the prayer of the bishops he had promised to pardon, and, being laid hold of by the discipline of the church, did penance in such a way that the sight of his imperial loftiness prostrated made the people who were interceding for him weep more than the consciousness of offence had made them fear it when enraged? These and other similar good works, which it would be long to tell, he carried with him from this world of time, where the greatest human nobility and loftiness are but vapour. Of these works the reward is eternal happiness, of which God is the giver, though only to those who are sincerely pious. But all other blessings and privileges of this life, as the world itself, light, air, earth, water, fruits, and the soul of man himself, his body, senses, mind, life, He lavishes on good and bad alike. And among these blessings is also to be reckoned the possession of an empire, whose extent He regulates according to the requirements of His providential government at various times. Whence, I see, we must now answer those who. being con

BOOK ▼.]

were

futed and convicted by the most manifest proofs, by which it is shown that for obtaining these terrestrial things, which are all the foolish desire to have, that multitude of false gods is of no use, attempt to assert that the gods are to be worshipped with a view to the interest, not of the present life, but of that which is to come after death. For as to those who, for the sake of the friendship of this world, are willing to worship vanities, and do not grieve that they are left to their puerile understandings, I think they have been sufficiently answered in these five books; of which books, when I had published the first three, and they had begun to come into the hands of many, I heard that certain persons were preparing against them an answer of some kind or other in writing. Then it was told me that they had already written their answer, but waiting a time when they could publish it without danger. Such persons I would advise not to desire what cannot be of any advantage to them; for it is very easy for a man to seem to himself to have answered arguments, when he has only been unwilling to be silent. For what is more loquacious than vanity? And though it be able, if it like, to shout more loudly than the truth, it is not, for all that, more powerful than the truth. But let men consider diligently all the things that we have said, and if, perchance, judging without party spirit, they shall clearly perceive that they are such things as may rather be shaken than torn up by their most impudent garrulity, and, as it were, satirical and mimic levity, let them restrain their absurdities, and let them choose rather to be corrected by the wise than to be lauded by the foolish. For if they are waiting an opportunity, not for liberty to speak the truth, but for licence to revile, may not that befall them which Tully says concerning some one, "Oh, wretched man!

who

was at liberty to sin?" Wherefore, whoever he be

who deems himself happy because of licence to revile, he would be far happier if that were not allowed him at all; for he might all the while, laying aside empty boast, be contradicting those to whose views he is opposed by way of free consultation with them, and be listening, as it becomes him, honourably, gravely, candidly, to all that can be adduced by those whom he consults by friendly disputation.

Tusc. Quaest. v. 19.

BOOK SIXTH.

ARGUMENT.

HITHERTO THE ARGUMENT HAS BEEN CONDUCTED AGAINST THOSE WHO BELIEVE THAT THE GODS ARE TO BE WORSHIPPED FOR THE SAKE OF TEMPORAL ADVANTAGES, NOW IT IS DIRECTED AGAINST THOSE WHO BELIEVE THAT THEY ARE TO BE WORSHIPPED FOR THE SAKE OF ETERNAL LIFE. AUGUSTINE DEVOTES THE FIVE FOLLOWING BOOKS TO THE CONFUTATION OF THIS LATTER BELIEF, AND FIRST OF ALL SHOWS HOW MEAN AN OPINION OF THE GODS WAS HELD BY VARRO HIMSELF, THE MOST ESTEEMED WRITER ON HEATHEN THEOLOGY. OF THIS THEOLOGY AUGUSTINE ADOPTS VARRO'S DIVISION INTO THREE KINDS, MYTHICAL, NATURAL, AND CIVIL; AND AT ONCE DEMONSTRATES THAT NEITHER THE MYTHICAL NOR THE CIVIL CAN CONTRIBUTE ANYTHING TO THE HAPPINESS OF THE FUTURE LIFE.

IN

PREFACE.

N the five former books, I think I have sufficiently disputed against those who believe that the many false gods, which the Christian truth shows to be useless images, or unclean spirits and pernicious demons, or certainly creatures, not the Creator, are to be worshipped for the advantage of this mortal life, and of terrestrial affairs, with that rite and service which the Greeks call λarpeía, and which is due to the one true God. And who does not know that, in the face of excessive stupidity and obstinacy, neither these five nor any other number of books whatsoever could be enough, when it is esteemed the glory of vanity to yield to no amount of strength on the side of truth,-certainly to his destruction over whom so heinous a vice tyrannizes? For, notwithstanding all the assiduity of the physician who attempts to effect a cure, the disease remains unconquered, not through any fault of his, but because of the incurableness of the sick man. But those who thoroughly weigh the things which they read, having understood and considered them, without any, or with no great and excessive degree of that obstinacy which belongs to a longcherished error, will more readily judge that, in the five books already finished, we have done more than the neces

DO THE GODS GIVE ETERNAL LIFE?

229

BOOK VI.] sity of the question demanded, than that we have given it less discussion than it required. And they cannot have doubted but that all the hatred which the ignorant attempt to bring upon the Christian religion on account of the disasters of this life, and the destruction and change which befall terrestrial things, whilst the learned do not merely dissimulate, but encourage that hatred, contrary to their own consciences, being possessed by a mad impiety;—they cannot have doubted, I say, but that this hatred is devoid of right reflection and reason, and full of most light temerity, and most pernicious animosity. 1. Of those who maintain that they worship the gods not for the sake of

temporal, but eternal advantages.

Now, as, in the next place (as the promised order demands), those are to be refuted and taught who contend that the gods of the nations, which the Christian truth destroys, are to be worshipped not on account of this life, but on account of that which is to be after death, I shall do well to commence my disputation with the truthful oracle of the holy psalm, "Blessed is the man whose hope is the Lord God, and who respecteth not vanities and lying follies." Nevertheless, in all vanities and lying follies the philosophers are to be listened to with far more toleration, who have repudiated those opinions and errors of the people; for the people set up images to the deitties, and either feigned concerning those whom they call immortal gods many false and unworthy things, or believed them, already feigned, and, when believed, mixed them up with their worship and sacred rites.

With those men who, though not by free avowal of their convictions, do still testify that they disapprove of those things by their muttering disapprobation during disputations on the subject, it may not be very far amiss to discuss the following question: Whether, for the sake of the life which is to be after death, we ought to worship, not the one God, who made

all creatures spiritual and corporeal, but those many gods who, as some of these philosophers hold, were made by that one God, and placed by Him in their respective sublime spheres, and are therefore considered more excellent and more noble than all the others ? But who will assert that it must be affirmed and