12. Origen, Against Celsus, 4.32, 7.5, 8.30-8.31, 8.62 (3rd cent. CE - 3rd cent. CE)
| 4.32. But since nothing belonging to human nature is permanent, this polity also must gradually be corrupted and changed. And Providence, having remodelled their venerable system where it needed to be changed, so as to adapt it to men of all countries, gave to believers of all nations, in place of the Jews, the venerable religion of Jesus, who, being adorned not only with understanding, but also with a share of divinity, and having overthrown the doctrine regarding earthly demons, who delight in frankincense, and blood, and in the exhalations of sacrificial odours, and who, like the fabled Titans or Giants, drag down men from thoughts of God; and having Himself disregarded their plots, directed chiefly against the better class of men, enacted laws which ensure happiness to those who live according to them, and who do not flatter the demons by means of sacrifices, but altogether despise them, through help of the word of God, which aids those who look upwards to Him. And as it was the will of God that the doctrine of Jesus should prevail among men, the demons could effect nothing, although straining every nerve to accomplish the destruction of Christians; for they stirred up both princes, and senates, and rulers in every place - nay, even nations themselves, who did not perceive the irrational and wicked procedure of the demons - against the word, and those who believed in it; yet, notwithstanding, the word of God, which is more powerful than all other things, even when meeting with opposition, deriving from the opposition, as it were, a means of increase, advanced onwards, and won many souls, such being the will of God. And we have offered these remarks by way of a necessary digression. For we wished to answer the assertion of Celsus concerning the Jews, that they were fugitives from Egypt, and that these men, beloved by God, never accomplished anything worthy of note. And further, in answer to the statement that they were never held in any reputation or account, we say, that living apart as a chosen nation and a royal priesthood, and shunning intercourse with the many nations around them, in order that their morals might escape corruption, they enjoyed the protection of the divine power, neither coveting like the most of mankind the acquisition of other kingdoms, nor yet being abandoned so as to become, on account of their smallness, an easy object of attack to others, and thus be altogether destroyed; and this lasted so long as they were worthy of the divine protection. But when it became necessary for them, as a nation wholly given to sin, to be brought back by their sufferings to their God, they were abandoned (by Him), sometimes for a longer, sometimes for a shorter period, until in the time of the Romans, having committed the greatest of sins in putting Jesus to death, they were completely deserted. 7.5. Moreover, if it is believed not only among Christians and Jews, but also by many others among the Greeks and Barbarians, that the human soul lives and subsists after its separation from the body; and if reason supports the idea that pure souls which are not weighed down with sin as with a weight of lead ascend on high to the region of purer and more ethereal bodies, leaving here below their grosser bodies along with their impurities; whereas souls that are polluted and dragged down to the earth by their sins, so that they are unable even to breathe upwards, wander hither and there, at some times about sepulchres, where they appear as the apparitions of shadowy spirits, at others among other objects on the ground - if this is so, what are we to think of those spirits that are attached for entire ages, as I may say, to particular dwellings and places, whether by a sort of magical force or by their own natural wickedness? Are we not compelled by reason to set down as evil such spirits as employ the power of prophesying - a power in itself neither good nor bad - for the purpose of deceiving men, and thus turn them away from God, and from the purity of His service? It is moreover evident that this is their character, when we add that they delight in the blood of victims, and in the smoke odour of sacrifices, and that they feed their bodies on these, and that they take pleasure in such haunts as these, as though they sought in them the sustece of their lives; in this resembling those depraved men who despise the purity of a life apart from the senses, and who have no inclination except for the pleasures of the body, and for that earthly and bodily life in which these pleasures are found. If the Delphian Apollo were a god, as the Greeks suppose, would he not rather have chosen as his prophet some wise man? Or if such an one was not to be found, then one who was endeavouring to become wise? How came he not to prefer a man to a woman for the utterance of his prophesies? And if he preferred the latter sex, as though he could only find pleasure in the breast of a woman, why did he not choose among women a virgin to interpret his will? 8.30. For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons. Perhaps, then, if we were to eat of strangled animals, we might have such spirits feeding along with us. And the reason which forbids the use of strangled animals for food is also applicable to the use of blood. And it may not be amiss, as bearing on this point, to recall a beautiful saying in the writings of Sextus, which is known to most Christians: The eating of animals, says he, is a matter of indifference; but to abstain from them is more agreeable to reason. It is not, therefore, simply an account of some traditions of our fathers that we refrain from eating victims offered to those called gods or heroes or demons, but for other reasons, some of which I have here mentioned. It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all race and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustece of the body. We do not believe that souls pass from one body to another, and that they may descend so low as to enter the bodies of the brutes. If we abstain at times from eating the flesh of animals, it is evidently, therefore, not for the same reason as Pythagoras; for it is the reasonable soul alone that we honour, and we commit its bodily organs with due honours to the grave. For it is not right that the dwelling-place of the rational soul should be cast aside anywhere without honour, like the carcasses of brute beasts; and so much the more when we believe that the respect paid to the body redounds to the honour of the person who received from God a soul which has nobly employed the organs of the body in which it resided. In regard to the question, How are the dead raised up, and with what body do they come? we have already answered it briefly, as our purpose required. 8.31. Celsus afterwards states what is adduced by Jews and Christians alike in defense of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themselves to the Most High God to eat with demons. What he brings forward against this view, we have already seen. In our opinion, a man can only be said to eat and drink with demons when he eats the flesh of what are called sacred victims, and when he drinks the wine poured out to the honour of the demons. But Celsus thinks that we cannot eat bread or drink wine in any way whatever, or taste fruits, or even take a draught of water, without eating and drinking with demons. He adds also, that the air which we breathe is received from demons, and that not an animal can breathe without receiving the air from the demons who are set over the air. If any one wishes to defend this statement of Celsus, let him show that it is not the divine angels of god, but demons, the whole race of whom are bad, that have been appointed to communicate all those blessings which have been mentioned. We indeed also maintain with regard not only to the fruits of the earth, but to every flowing stream and every breath of air that the ground brings forth those things which are said to grow up naturally - that the water springs in fountains, and refreshes the earth with running streams - that the air is kept pure, and supports the life of those who breathe it, only in consequence of the agency and control of certain beings whom we may call invisible husbandmen and guardians; but we deny that those invisible agents are demons. And if we might speak boldly, we would say that if demons have any share at all in these things, to them belong famine, blasting of the vine and fruit trees, pestilence among men and beasts: all these are the proper occupations of demons, who in the capacity of public executioners receive power at certain times to carry out the divine judgments, for the restoration of those who have plunged headlong into wickedness, or for the trial and discipline of the souls of the wise. For those who through all their afflictions preserve their piety pure and unimpaired, show their true character to all spectators, whether visible or invisible, who behold them; while those who are otherwise minded, yet conceal their wickedness, when they have their true character exposed by misfortunes, become manifest to themselves as well as to those whom we may also call spectators. 8.62. In a former passage, Celsus had spoken at length on the subject of oracles, and had referred us to their answers as being the voice of the gods; but now he makes amends, and confesses that those who foretell the fortunes of men and cities, and concern themselves about mortal affairs, are earth-spirits, who are given up to fleshly lust, blood, odours, sweet sounds, and other such things, and who are unable to rise above these sensual objects. Perhaps, when we opposed the theological teaching of Celsus in regard to oracles, and the honour done to those called gods, some one might suspect us of impiety when we alleged that these were stratagems of demoniacal powers, to draw men away to carnal indulgence. But any who entertained this suspicion against us, may now believe that the statements put forth by Christians were well-founded, when they see the above passage from the writings of one who is a professed adversary of Christianity, but who now at length writes as one who has been overcome by the spirit of truth. Although, therefore, Celsus says that we must offer sacrifices to them, in so far as they are profitable to us, for to offer them indiscriminately is not allowed by reason, yet we are not to offer sacrifices to demons addicted to blood and odours; nor is the Divine Being to be profaned in our minds, by being brought down to the level of wicked demons. If Celsus had carefully weighed the meaning of the word profitable, and had considered that the truest profit lies in virtue and in virtuous action, he would not have applied the phrase as far as it is profitable to the service of such demons, as he has acknowledged them to be. If, then, health of body and success in life were to come to us on condition of our serving such demons, we should prefer sickness and misfortune accompanied with the consciousness of our being truly devoted to the will of God. For this is preferable to being mortally diseased in mind, and wretched through being separate and outcasts from God, though healthy in body and abounding in earthly prosperity. And we would rather go for help to one who seeks nothing whatever but the well-being of men and of all rational creatures, than to those who delight in blood and sacrificial odours. |
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15. Porphyry, On Abstinence, 2.20, 2.36-2.41, 2.38.2, 2.43-2.47, 2.49, 2.51-2.56 (3rd cent. CE - 4th cent. CE)
| 2.20. 20.But that God is not delighted with the amplitude of sacrifices, but with any casual offering, is evident from this, that of our daily food, whatever it may be that is placed before us, we all of us make an |56 offering to the Gods, before we have tasted it ourselves; this offering being small indeed, but the greatest testimony of honour to divinity. Moreover, Theophrastus shows, by enumerating many of the rites of different countries, that the sacrifices of the ancients were from fruits, and he narrates what pertains to libations in the following manner: "Ancient sacrifices were for the most part performed with sobriety. But those sacrifices are sober in which the libations are made with water. Afterwards, however, libations were made with honey. For we first received this liquid fruit prepared for us by the bees. In the third place, libations were made with oil; and in the fourth and last place with wine." SPAN 2.36. 36.The Pythagoreans, therefore, diligently applying themselves to the study of numbers and lines, sacrificed for the most part from these to the Gods, denominating, indeed, a certain number Minerva, but another Diana, and another Apollo: and again, they called one number justice, but another temperance 15. In diagrams also they adopted a similar mode. And thus, by offerings of this kind, they rendered the Gods propitious to them, so as to obtain of them the object of their wishes, by the things which they dedicated to, and the names by which they invoked them. They likewise frequently employed their aid in divination, and if they were in want of a certain thing for the purpose of some investigation. In order, therefore to affect this, they made use of the Gods within the heavens, both the erratic and non-erratic, of all of whom it is requisite to consider the sun as the leader; but to rank the moon in the second place; and we should conjoin with these fire, in the third place, from its |66 alliance to them, as the theologist 16 says. He also says that no animal is to be sacrificed; but that first-fruits are to be offered from meal and honey, and the vegetable productions of the earth. He adds, that fire is not to be enkindled on a hearth defiled with gore; and asserts other things of the like kind. For what occasion is there to transcribe all he says? For he who is studious of piety knows, indeed, that to the Gods no animal is to be sacrificed, but that a sacrifice of this kind pertains to daemons, and other powers, whether they are beneficent, or depraved1. He likewise knows who those are that ought to sacrifice to these, and to what extent they ought to proceed in the sacrifices which they make. Other things, however, will be passed over by me in silence. But what some Platonists have divulged, I shall lay before the reader, in order that the things proposed to be discussed, may become manifest to the intelligent. What they have unfolded, therefore, is as follows: SPAN 2.37. 37.The first God being incorporeal, immoveable, and impartible, and neither subsisting in any thing, nor restrained in his energies, is not, as has been before observed, in want of any thing external to himself, as neither is the soul of the world; but this latter, containing in itself the principle of that which is triply divisible, and being naturally self-motive, is adapted to be moved in a beautiful and orderly manner, and also to move the body of the world, according to the most excellent reasons [i.e. productive principles or powers]. It is, however, connected with and comprehends body, though it is itself incorporeal, and liberated from the participation of any passion. To the remaining Gods, therefore, to the world, to the inerratic and erratic stars, who are visible Gods, consisting of soul and body, thanks are to be returned after the above-mentioned manner, through sacrifices from iimate natures. The multitude, therefore, of those invisible beings remains for us, whom Plato indiscriminately calls daemons 17; but of these, some being denominated by men, obtain from them honours, and other religious observances, similar to those which are paid to the Gods; but others, who for the most part are not explicitly denominated, receive an occult religious reverence and appellation from certain persons in villages and certain cities; and the remaining multitude is called in common by the |67 name of daemons. The general persuasion, however, respecting all these invisible beings, is this, that if they become angry through being neglected, and deprived of the religious reverence which is due to them, they are noxious to those by whom they are thus neglected, and that they again become beneficent, if they are appeased by prayers, supplications, and sacrifices, and other similar rites. SPAN 2.38. 38.But the confused notion which is formed of these beings, and which has proceeded to great crimination, necessarily requires that the nature of them should be distinguished according to reason. For perhaps it will be said, that it is requisite to show whence the error concerning them originated among men. The distinction, therefore, must be made after the following manner. Such souls as are the progeny of the whole soul of the universe, and who govern the great parts of the region under the moon, these, being incumbent on a pneumatic substance or spirit, and ruling over it conformably to reason, are to be considered as good daemons, who are diligently employed in causing every thing to be beneficial to the subjects of their government, whether they preside over certain animals, or fruits, which are arranged under their inspective care, or over things which subsist for the sake of these, such as showers of rain, moderate winds, serene weather, and other things which co-operate with these, such as the good temperament of the seasons of the year. They are also our leaders in the attainment of music, and the whole of erudition, and likewise of medicine and gymnastic, and of every thing else similar to these. For it is impossible that these daemons should impart utility, and yet become, in the very same things, the causes of what is detrimental. Among these two, those transporters, as Plato calls them, [in his Banquet] are to be enumerated, who announce the affairs of men to the Gods, and the will of the Gods to men; carrying our prayers, indeed, to the Gods as judges, but oracularly unfolding to us the exhortations and admonitions of the Gods. But such souls as do not rule over the pneumatic substance with which they are connected, but for the most part are vanquished by it; these are vehemently agitated and borne along [in a disorderly manner,] when the irascible motions and the desires of the pneumatic substance, received an impetus. These souls, therefore, are indeed daemons, but are deservedly called malefic daemons. SPAN 2.39. 39.All these being, likewise, and those who possess a contrary power, are invisible, and perfectly imperceptible by human senses; for they are not surrounded with a solid body, nor are all of them of one form, but they are fashioned in numerous figures. The forms, however, which |68 characterize their pneumatic substance, at one time become apparent, but at another are invisible. Sometimes also those that are malefic, change their forms; but the pneumatic substance, so far as it is corporeal, is passive and corruptible: and though, because it is thus bound by the souls [that are incumbent on it,] the form of it remains for a long time, yet it is not eternal. For it is probable that something continually flows from it, and also that it is nourished. The pneumatic substance, therefore, of good daemons, possesses symmetry, in the same manner as the bodies of the visible Gods; but the spirit of malefic dsemons is deprived of symmetry, and in consequence of its abounding in passivity, they are distributed about the terrestrial region. Hence, there is no evil which they do not attempt to effect; for, in short, being violent and fraudulent in their manners, and being also deprived of the guardian care of more excellent dsemons, they make, for the most part, vehement and sudden attacks; sometimes endeavouring to conceal their incursions, but at other times assaulting openly. Hence the molestations which are produced by them are rapid; but the remedies and corrections which proceed from more excellent dsemons, appear to be more slowly effected: for every thing which is good being tractable and equable, proceeds in an orderly manner, and does not pass beyond what is fit. By forming this opinion, therefore, you will never fall into that most absurd notion, that evil may be expected from the good, or good from the evil. For this notion is not truly attended with absurdity, but the multitude, receiving through it the most erroneous conceptions of the Gods, disseminate them among the rest of mankind. SPAN 2.40. 40.It must be admitted, therefore, that one of the greatest injuries occasioned by malefic dsemons is this, that though they are the causes of the calamities which take place upon the earth, such as pestilence, sterility, earthquakes, excessive dryness, and the like, yet they endeavour to persuade us, that they are the causes of things the most contrary to these, viz. of fertility, [salubrity, and elementary peace.] Hence, they exonerate themselves from blame, and, in the first place, endeavour to avoid being detected as the sources of injury; and, in the next place, they convert us to supplications and sacrifices to the beneficent Gods, as if they were angry. But they effect these, and things of a similar nature, in consequence of wishing to turn us from right conceptions of the Gods, and convert us to themselves; for they are delighted with all such as act thus incongruously and discordantly, and, as it were, assuming the persons of other Gods, they enjoy the effects of our imprudence and folly; conciliating to themselves the good opinion of the vulgar, by inflaming the minds of men with the love of riches, power, and pleasure, |69 and fulling them with the desire of vain glory, from which sedition, and war, and other things allied to these, are produced. But that which is the most dire of all things, they proceed still farther, and persuade men that similar things are effected by the greatest Gods, and do not stop till they even subject the most excellent of the divinities to these calumnies, through whom they say every thing is in perfect confusion. And not only the vulgar are affected in this manner, but not a few also of those who are conversant with philosophy. The cause of this, however, extends equally to philosophers, and the vulgar; for of philosophers, those who do not depart from the prevailing notions, fall into the same error with the multitude; and again, the multitude, on hearing assertions from celebrated men conformable to their own opinions, are in a greater degree corroborated in conceiving things of this kind of the Gods. SPAN 2.41. 41.For poetry also inflames the opinions of men, by employing a diction adapted to produce astonishment and enchantment, and not only allures the ears, but is also capable of procuring belief in things that are most impossible. At the same time, however, it is requisite to be firmly persuaded, that what is good can never injure, or what is evil can never be beneficial; for, as Plato says, it is not the province of heat to refrigerate, but of that which is contrary to heat; and, in like manner, neither is it the province of that which is just to injure. But divinity is naturally the most just of all things; since otherwise he would not be divinity. Hence this power and portion of good is not to be abscinded from beneficent daemons; for the power which is naturally adapted, and wishes to injure, is contrary to the power which is beneficent: but contraries can never subsist about the same thing. As malefic daemons, therefore, injure the mortal race in many respects, and sometimes in things of the greatest consequence, good daemons not only never cease to act conformably to their office, but also, as much as possible, presignify to us the dangers which are impendent from malefic daemons, unfolding these through dreams, through a divinely inspired soul, and through many other things; so that he who is capable of explaining what is signified, may know and avoid all the perils with which he is threatened. For they indicate [future events] to all men, but every one cannot understand what they indicate nor is every one able to read what is written by them; but he alone is able to do this, who has learnt their letters. All enchantment, however, [or witchcraft,] is effected through daemons of a contrary nature; for those who perpetrate evil through enchantments, especially venerate these malefic beings, and the power that presides over them. |70 SPAN 2.43. 43.On this account, a wise and temperate man will be religiously afraid to use sacrifices of this kind, through which he will attract to himself such-like daemons; but he will endeavour in all possible ways to purify his soul. For these malefic beings do not attack a pure soul, because it is dissimilar to them; but if it is necessary to cities to render them propitious, this is nothing to us. For by these riches, and things external and corporeal, are thought to be good, and their contraries evil; but the smallest attention is paid by them to the good of the soul. We however, to the utmost of our ability, endeavour not to be in want of those things which they impart; but all our endeavour is to become similar to God, and to the [divine] powers with which he is surrounded both from what pertains to the soul, and from externals; and this is effected through an entire liberation from the dominion of the passions, an evolved perception of truly existing beings, and a vital tendency towards them. On the other hand, we strive to become dissimilar to depraved men and evil daemons, and, in short, to every being that rejoices in a mortal and material nature. So that, conformably to what is said by Theophrastus, we also shall sacrifice from those things which theologists permit us to use for this purpose; as well knowing, that by how much the more we neglect to exempt ourselves from the passions of the soul, by so much the more we connect ourselves with a depraved power, and render it necessary that he should become propitious to us. For, as theologists say, it is necessary for those who are bound 18 to things |71 external, and have not yet vanquished their passions, should avert the anger of this [malefic] power; since, if they do not, there will be no end to their labours. SPAN 2.44. 44.Thus far what pertains to sacrifices has been elucidated. As we said, however, at first, as it is not entirely necessary, if animals are to be sacrificed, that they are also to be eaten, we shall now show that it is necessary we should not eat them, though it may be sometimes necessary that they should be sacrificed. For all theologists agree in this that in sacrifices, which are made for the purpose of averting some evil, the immolated animals are not to be tasted, but are to be used as expiations. For, say they, no one should go into the city, nor into his own house, till he has first purified his garments, and his body, in rivers, or some fountain. So that they order those whom they permit to sacrifice, to abstain from the victims, and to purify themselves before they sacrifice by fasting, and especially by abstaining from animals. They add, that purity is the guardian of piety; and is, as it were, a symbol or divine seal, which secures its possessor from the attacks and allurements of evil daemons. For such a one, being contrarily disposed to, and more divine in his operations than those by whom he is attacked, because he is more pure both in his body and in the passions of his soul, remains uninjured, in consequence of being surrounded with purity as with a bulwark. SPAN 2.45. 45.Hence a defence of this kind has appeared to be necessary even to enchanters; though it is not efficacious with them on all occasions. For they invoke evil daemons for lascivious purposes. So that purity does not belong to enchanters, but to divine men, and such as are divinely wise; since it everywhere becomes a guard to those that use it, and conciliates them with a divine nature. I wish, therefore, that enchanters would make use of purity continually, for then they would not employ themselves in incantations, because, through this, they would be: deprived of the enjoyment of those things, for the sake of which they act impiously. Whence becoming full of passions, and abstaining for a short time from impure food, they are notwithstanding replete with impurity, and suffer the punishment of their illegal conduct towards the whole of things, partly from those whom they irritate, and partly from Justice, who perceives all mortal deeds and conceptions. Both inward, |72 therefore, and external purity pertain to a divine man, who earnestly endeavours to be liberated from the passions of the soul, and who abstains from such food as excites the passions, and is fed with divine wisdom; and by right conceptions of, is assimilated to divinity himself. For such a man being consecrated by an intellectual sacrifice, approaches to God in a white garment, and with a truly pure impassivity of soul, and levity of body, and is not burdened with foreign and external juices, and the passions of the soul. SPAN 2.46. 46.For, indeed, it must not be admitted as necessary in temples, which are consecrated by men to the Gods, that those who enter into them should have their feet pure, and their shoes free from every stain, but that in the temple of the father [of all], which is this world, it is not proper to preserve our ultimate and cutaneous vestment pure, and to dwell in this temple with an undefiled garment. For if the danger consisted only in the defilement of the body, it might, perhaps, be lawful to neglect it. But now, since every sensible body is attended with an efflux of material daemons, hence, together with the impurity produced from flesh and blood, the power which is friendly to, and familiar with, this impurity, is at the same time present through similitude and alliance. SPAN 2.47. 47.Hence theologists have rightly paid attention to abstinence. And these things were indicated to us by a certain Egyptian 19, who also assigned a most natural cause of them, which was verified by experience. For, since a depraved and irrational soul, when it leaves the body, is still compelled to adhere to it, since the souls also of those men who die by violence, are detained about the body; this circumstance should prevent a man from forcibly expelling his soul from the body. The violent slaughter, therefore, of animals, compels souls to be delighted with the bodies which they have left, but the soul is by no means prevented from being there, where it is attracted by a kindred nature; whence many souls are seen to lament, and some remain about the bodies that are |73 unburied; which souls are improperly used by enchanters, as subservient to their designs, being compelled by them to occupy the body, or a part of the body, which they have left. Since, therefore, these things were well known to theologists, and they also perceived the nature of a depraved soul, and its alliance to the bodies from which it was divulsed, and the pleasure which it received from a union with them, they very properly avoided animal food, in order that they might not be disturbed by alien souls, violently separated from the body and impure, and which are attracted to things of a kindred nature, and likewise that they might not be impeded by the presence of evil daemons, in approaching alone [or without being burdened with things of a foreign nature] to the highest God 20. SPAN 2.49. 49.Very properly, therefore, will the philosopher, and who is also the priest of the God that is above all things, abstain from all animal food, in consequence of earnestly endeavouring to approach through himself alone to the alone God 21, without being disturbed by any attendants. Such a one likewise is cautious, as being well acquainted with the necessities of nature. For he who is truly a philosopher, is skilled in, and an observer of many things, understands the works of nature, is sagacious, temperate and modest, and is in every respect the saviour of |74 himself. And as he who is the priest of a certain particular God, is skilled in placing the statues of that divinity, and in his orgies, mysteries and the like, thus also he who is the priest of the highest God, is skilled in the manner in which his statue ought to be fashioned, and in purifications, and other things, through which he is conjoined to this divinity. SPAN 2.51. 51.For some one may say that we shall subvert a great part of divination, viz. that which is effected through an inspection of the viscera, if we abstain from destroying animals. He, therefore, who makes this objection, should also destroy men: for it is said that future events are more apparent in the viscera of men than in those of brutes; and many of the Barbarians exercise the art of divination through the entrails of men. As, however, it would be an indication of great injustice, and inexhaustible avidity, to destroy those of our own species for the sake of divination, thus also it is unjust for the sake of this to slay an irrational animal. But it does not belong to the present discussion to investigate whether God, or daemons, or soul liberated from the animal [with which it had been connected], exhibit signs of future events to those who explore such signs, through the indications which the viscera afford. SPAN 2.52. 52.Nevertheless, we permit those whose life is rolled about externals, having once acted impiously towards themselves, to be borne along to that which they tend; but we rightly say, that the man who we designate as a philosopher, and who is separated from externals, will not |75 be disturbed by daemons, nor be in want of diviners, nor of the viscera of animals. For he earnestly endeavours to be separated from those things for the sake of which divinations are effected. For he does not betake himself to nuptials, in order that he may molest the diviner about wedlock, or merchandise, or inquiries about a servant, or an increase of property, or any other object of vulgar pursuit. For the subjects of his investigation are not clearly indicated by any diviner or viscera of animals. But he, as we have said, approaching through himself to the [supreme] God, who is established in the true inward parts of himself, receives from thence the precepts of eternal life, tending thither by a conflux of the whole of himself, and instead of a diviner praying that he may become a confabulator of the mighty Jupiter. SPAN 2.53. 53.For if such a one is impelled by some necessary circumstance, there are good daemons, who, to the man living after this manner, and who is a domestic of divinity, will indicate and prevent, through dreams and symbols, and omens, what may come to pass, and what is necessarily to be avoided. For it is only requisite to depart from evil, and to know what is most honourable in the whole of things, and every thing which in the universe is good, friendly, and familiar. But vice, and an ignorance of divine concerns, are dire, through which a man is led to despise and defame things of which he has no knowledge; since nature does not proclaim these particulars with a voice which can be heard by the ears, but being herself intellectual 22, she initiates through intellect those who venerate her. And even though some one should admit the art of divination for the sake of predicting what is future, yet it does not from thence necessarily follow that the flesh of animals is to be eaten; as neither does it follow, that because it is proper to sacrifice to Gods or daemons, food from animals is therefore to be introduced. For, not only the history which is related by Theophrastus, but also many other narrations inform us, that in ancient times men were sacrificed, yet it must not be inferred that on this account men are to be eaten. |76 SPAN 2.54. 54.And that we do not carelessly assert these things, but that what we have said is abundantly confirmed by history, the following narrations sufficiently testify. For in Rhodes, on the sixth day of June, a man was sacrificed to Saturn; which custom having prevailed for a long time, was afterwards changed [into a more human mode of sacrificing]. For one of those men who, by the public decision, had been sentenced to death, was kept in prison till the Saturnalia commenced; but as soon as this festival began, they brought the man out of the gates of the city, opposite to the temple of Aristobulus, and giving him wine to drink, they cut his throat. But in the island which is now called Salamis, but was formerly denominated Coronis, in the month according to the Cyprians Aphrodisius, a man was sacrificed to Agraule, the daughter of Cecrops, and the nymph Agraulis. And this custom continued till the time of Diomed. Afterwards it was changed, so that a man was sacrificed to Diomed. But the temples of Minerva, of Agraule, and Diomed, were contained in one and the same enclosure. The man who was also about to be slain, was first led by young men thrice round the altar, afterwards the priest pierced him with a lance in the stomach, and thus being thrown on the pyre, he was entirely consumed. SPAN 2.55. 55.This sacred institute was, however, abolished by Diphilus, the king of Cyprus, who flourished about the time of Seleucus, the theologist. But Daemon substituted an ox for a man; thus causing the latter sacrifice to be of equal worth with the former. Amosis also abolished the law of sacrificing men in the Egyptian city Heliopolis; the truth of which is testified by Manetho in his treatise on Antiquity and Piety. But the sacrifice was made to Juno, and an investigation took place, as if they were endeavouring to find pure calves, and such as were marked by the impression of a seal. Three men also were sacrificed on the day appointed for this purpose, in the place of whom Amosis ordered them to substitute three waxen images. In Chios likewise, they sacrificed a man to Omadius Bacchus 23, the man being for this purpose torn in pieces; and the same custom, as Eulpis Carystius says, was adopted in |77 Tenedos. To which may be added, that the Lacedaemonians, as Apollodorus says, sacrificed a man to Mars. SPAN 2.56. 56.Moreover the Phoenicians, in great calamities, either of war, or excessive dryness, or pestilence, sacrificed some one of their dearest friends, who was selected by votes for this purpose. The Phoenician history also is replete with instances of men being sacrificed, which history was written by Sanchoniatho in the Phoenician tongue, and was interpreted into Greek in eight books, by Philo Byblius. But Ister, in his collection of the Cretan sacrifices, says that the Curetes formerly sacrificed children to Saturn. And Pallas, who is the best of those who have collected what pertains to the mysteries of Mithras, says, that under the Emperor Adrian the sacrificing of men was nearly totally abolished. For, prior to his time, in Laodicea, which is in Syria, they anciently sacrificed a virgin to Minerva, but now they sacrifice a stag. The Carthaginians too, who dwell in Libya, formerly sacrificed men; but this custom was abolished by Iphicrates. And the Dumatii, a people of Arabia, annually sacrificed a boy, whom they buried under the altar, which was used by them as a statue. But Phylarchus narrates, that it was the general custom of all the Greeks, before they went to war, to immolate men. I omit to mention the Thracians and Scythians, and also the Athenians, who slew the daughter of Erechtheus and Praxithea. And even at present, who is ignorant that in the great city of Rome, in the festival of Jupiter Latialis, they cut the throat of a man? Human flesh, however, is not on this account to be eaten; though, through a certain necessity, a man should be sacrificed. For, when a famine takes place during a siege some of the besieged feed on each other, yet at the same time those who do so are deemed execrable and the deed is thought to be impious. SPAN |
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