But let us hear their own physical interpretations by which they attempt to color, as with the appearance of profounder doctrine, the baseness of most miserable error.Varro, in the first place, commends these interpretations so strongly as to say, that the ancients invented the images, badges, and adornments of the gods, in order that when those who went to the mysteries should see them with their bodily eyes, they might with the eyes of their mind see the soul of the world, and its parts, that is, the true gods; and also that the meaning which was intended by those who made their images with the human form, seemed to be this,--namely, that the mind of mortals, which is in a human body, is very like to the immortal mind,(6) just as vessels might be placed to represent the gods, as, for instance, a wine-vessel might be placed in the temple of Liber, to signify wine, that which is contained being signified by that which contains.Thus by an image which had the human form the rational soul was signified, because the human form is the vessel, as it were, in which that nature is wont to be contained which they attribute to God, or to the gods.These are the mysteries of doctrine to which that most learned man penetrated in order that he might bring them forth to the light.But, O thou most acute man, hast thou lost among those mysteries that prudence which led thee to form the sober opinion, that those who first established those images for the people took away fear from the citizens and added error, and that the ancient Romans honored the gods more chastely without images? For it was through consideration of them that thou wast emboldened to speak these things against the later Romans.For if those most ancient Romans also had worshipped images, perhaps thou wouldst have suppressed by the silence of fear all those sentiments (true sentiments, nevertheless) concerning the folly of setting up images, and wouldst have extolled more loftily, and more loquaciously, those mysterious doctrines consisting of these vain and pernicious fictions.Thy soul, so learned and so clever (and for this I grieve much for thee), could never through these mysteries have reached its God; that is, the God by whom, not with whom, it was made, of whom it is not a part, but a work,--that God who is not the soul of all things, but who made every soul, and in whose light alone every soul is blessed, if it be not ungrateful for His grace.
But the things which follow in this book will show what is the nature of these mysteries, and what value is to be set upon them.
Meanwhile, this most learned man confesses, as his opinion that the soul of the world and its parts are the true gods, from which we perceive that his theology (to wit, that same natural theology to which he pays great regard) has been able, in its completeness, to extend itself even to the nature of the rational soul.
For in this book (concerning the select gods) he says a very few things by anticipation concerning the natural theology; and we shall see whether he has been able in that book, by means of physical interpretations, to refer to this natural theology that civil theology, concerning which he wrote last when treating of the select gods.Now, if he has been able to do this, the whole is natural; and in that case, what need was there for distinguishing so carefully the civil from the natural? But if it has been distinguished by a veritable distinction, then, since not even this natural theology with which he is so much pleased is true (for though it has reached as far as the soul, it has not reached to the true God who made the soul), how much more contemptible and false is that civil theology which is chiefly occupied about what is corporeal, as will be shown by its very interpretations, which they have with such diligence sought out and enucleated, some of which I must necessarily mention !
CHAP.6.--CONCERNING THE OPINION OF VARRO, THAT GOD IS THE SOUL OF THEWORLD, WHICH
NEVERTHELESS, IN ITS VARIOUS PARTS, HAS MANY SOULS WHOSE NATURE ISDIVINE.
The same Varro, then, still speaking by anticipation, says that he thinks that God is the soul of the world (which the Greeks call <s,220><greek>osmos</greek>), and that this world itself is God; but as a wise man, though he consists of body and mind, is nevertheless called wise on account of his mind, so the world is called God on account of mind, although it consists of mind and body.Here he seems, in some fashion at least, to acknowledge one God;but that he may introduce more, he adds that the world is divided into two parts, heaven and earth, which are again divided each into two parts, heaven into ether and air, earth into water and land, of all which the ether is the highest, the air second, the water third, and the earth the lowest.All these four parts, he says, are full of souls; those which are in the ether and air being immortal, and those which are in the water and on the earth mortal.From the highest part of the heavens to the orbit of the moon there are souls, namely, the stars and planets; and these are not only understood to be gods, but are seen to be such.
And between the orbit of the moon and the commencement of the region of clouds and winds there are aerial souls; but these are seen with the mind, not with the eyes, and are called Heroes, and Lares, and Genii.This is the natural theology which is briefly set forth in these anticipatory statements, and which satisfied not Varro only, but many philosophers besides.This I must discuss more carefully, when, with the help of God, I shall have completed what I have yet to say concerning the civil theology, as far as it concerns the select gods.
CHAP.7.--WHETHER IT IS REASONABLE TO SEPARATE JANUS AND TERMINUS ASTWO DISTINCT
DEITIES.
