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any other way, the gods themselves should be consulted about this thing, whether they may wish to give place to Felicity. If, perchance, the place should already be occupied by the temples and altars of others, where a greater and more lofty temple might be built to Felicity, even Jupiter himself might give way, so that Felicity might rather obtain the very pinnacle of the Capitoline hill. For there is not any one who would resist Felicity, except, which is impossible, one who might wish to be unhappy. Certainly, if he should be consulted, Jupiter would in no case do what those three gods, Mars, Terminus, and Juventas, did, who positively refused to give place to their superior and king. For, as their books record, when king Tarquin wished to construct the Capitol, and perceived that the place which seemed to him to be the most worthy and suitable was preoccupied by other gods, not daring to do anything contrary to their pleasure, and believing that they would willingly give place to a god who was so great, and was their own master, because there were many of them there when the Capitol was founded, he inquired by augury whether they chose to give place to Jupiter, and they were all willing to remove thence except those whom I have named, Mars, Terminus, and Juventas; and therefore the Capitol was built in such a way that these three also might be within it, yet with such obscure signs that even the most learned men could scarcely know this. Surely, then, Jupiter himself would by no means despise Felicity as he was himself despised by Terminus, Mars, and Juventas. But even they themselves who had not given place to Jupiter, would certainly give place to Felicity, who had made Jupiter king over them. Or if they should not give place, they would act thus not out of contempt of her, but because they chose rather to be obscure in the house of Felicity, than to be eminent without her in their own places.

      Thus the goddess Felicity being established in the largest and loftiest place, the citizens should learn whence the furtherance of every good desire should be sought. And so, by the persuasion of nature herself, the superfluous multitude of other gods being abandoned, Felicity alone would be worshipped, prayer would be made to her alone, her temple alone would be frequented by the citizens who wished to be happy, which no one of them would not wish; and thus felicity, who was sought for from all the gods, would be sought for only from her own self. For who wishes to receive from any god anything else than felicity, or what he supposes to tend to felicity? Wherefore, if Felicity has it in her power to be with what man she pleases (and she has it if she is a goddess), what folly is it, after all, to seek from any other god her whom you can obtain by request from her own self! Therefore they ought to honour this goddess above other gods, even by dignity of place. For, as we read in their own authors, the ancient Romans paid greater honours to I know not what Summanus, to whom they attributed nocturnal thunderbolts, than to Jupiter, to whom diurnal thunderbolts were held to pertain. But, after a famous and conspicuous temple had been built to Jupiter, owing to the dignity of the building, the multitude resorted to him in so great numbers, that scarce one can be found who remembers even to have read the name of Summanus, which now he cannot once hear named. But if Felicity is not a goddess, because, as is true, it is a gift of God, that god must be sought who has power to give it, and that hurtful multitude of false gods must be abandoned which the vain multitude of foolish men follows after, making gods to itself of the gifts of God, and offending Himself whose gifts they are by the stubbornness of a proud will. For he cannot be free from infelicity who worships Felicity as a goddess, and forsakes God, the giver of felicity; just as he cannot be free from hunger who licks a painted loaf of bread, and does not buy it of the man who has a real one.

      24. The reasons by which the pagans attempt to defend their worshipping among the gods the divine gifts themselves.

      We may, however, consider their reasons. Is it to be believed, say they, that our forefathers were besotted even to such a degree as not to know that these things are divine gifts, and not gods? But as they knew that such things are granted to no one, except by some god freely bestowing them, they called the gods whose names they did not find out by the names of those things which they deemed to be given by them; sometimes slightly altering the name for that purpose, as, for example, from war they have named Bellona, not bellum; from cradles, Cunina, not cunæ; from standing corn, Segetia, not seges; from apples, Pomona, not pomum; from oxen, Bubona, not bos. Sometimes, again, with no alteration of the word, just as the things themselves are named, so that the goddess who gives money is called Pecunia, and money is not thought to be itself a goddess: so of Virtus, who gives virtue; Honor, who gives honour; Concordia, who gives concord; Victoria, who gives victory. So, they say, when Felicitas is called a goddess, what is meant is not the thing itself which is given, but that deity by whom felicity is given.

      25. Concerning the one God only to be worshipped, who, although His name is unknown, is yet deemed to be the giver of felicity.

      Having had that reason rendered to us, we shall perhaps much more easily persuade, as we wish, those whose heart has not become too much hardened. For if now human infirmity has perceived that felicity cannot be given except by some god; if this was perceived by those who worshipped so many gods, at whose head they set Jupiter himself; if, in their ignorance of the name of Him by whom felicity was given, they agreed to call Him by the name of that very thing which they believed He gave;—then it follows that they thought that felicity could not be given even by Jupiter himself, whom they already worshipped, but certainly by him whom they thought fit to worship under the name of Felicity itself. I thoroughly affirm the statement that they believed felicity to be given by a certain God whom they knew not: let Him therefore be sought after, let Him be worshipped, and it is enough. Let the train of innumerable demons be repudiated, and let this God suffice every man whom his gift suffices. For him, I say, God the giver of felicity will not be enough to worship, for whom felicity itself is not enough to receive. But let him for whom it suffices (and man has nothing more he ought to wish for) serve the one God, the giver of felicity. This God is not he whom they call Jupiter. For if they acknowledged him to be the giver of felicity, they would not seek, under the name of Felicity itself, for another god or goddess by whom felicity might be given; nor could they tolerate that Jupiter himself should be worshipped with such infamous attributes. For he is said to be the debaucher of the wives of others; he is the shameless lover and ravisher of a beautiful boy.

      26. Of the scenic plays, the celebration of which the gods have exacted from their worshippers.

      "But," says Cicero, "Homer invented these things, and transferred things human to the gods: I would rather transfer things divine to us."172 The poet, by ascribing such crimes to the gods, has justly displeased the grave man. Why, then, are the scenic plays, where these crimes are habitually spoken of, acted, exhibited, in honour of the gods, reckoned among things divine by the most learned men? Cicero should exclaim, not against the inventions of the poets, but against the customs of the ancients. Would not they have exclaimed in reply, What have we done? The gods themselves have loudly demanded that these plays should be exhibited in their honour, have fiercely exacted them, have menaced destruction unless this was performed, have avenged its neglect with great severity, and have manifested pleasure at the reparation of such neglect. Among their virtuous and wonderful deeds the following is related. It was announced in a dream to Titus Latinius, a Roman rustic, that he should go to the senate and tell them to recommence the games of Rome, because on the first day of their celebration a condemned criminal had been led to punishment in sight of the people, an incident so sad as to disturb the gods who were seeking amusement from the games. And when the peasant who had received this intimation was afraid on the following day to deliver it to the senate, it was renewed next night in a severer form: he lost his son, because of his neglect. On the third night he was warned that a yet graver punishment was impending, if he should still refuse obedience. When even thus he did not dare to obey, he fell into a virulent and horrible disease. But then, on the advice of his friends, he gave information to the magistrates, and was carried in a litter into the senate, and having, on declaring his dream, immediately recovered strength, went away on his own feet whole.173 The senate, amazed at so great a miracle, decreed that the games should be renewed at fourfold cost. What sensible man does not see that men, being put upon by malignant demons, from whose domination nothing save the grace of God through Jesus Christ our Lord sets free, have been compelled by force to exhibit to such gods as these, plays which, if well advised, they should condemn as shameful? Certain it is that in these plays the poetic crimes of the gods are celebrated, yet they are plays which were re-established by decree of the senate,

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