DIODORUS SICULUS63 gives a remarkable instance to this purpose, of which he was himself an eye-witness. While EGYPT lay under the greatest terror of the ROMAN name, a legionary soldier having inadvertently been guilty of the sacrilegious impiety of killing a cat, the whole people rose upon him with the utmost fury; and all the efforts of the prince were not able to save him. The senate and people of ROME, I am persuaded, would not, then, have been so delicate with regard to their national deities. They very frankly, a little after that time, voted AUGUSTUSa place in the celestial mansions; and would have dethroned every god in heaven, for his sake, had he seemed to desire it. Presens divus habebitur AUGUSTUS, says HORACE. That is a very important point: And in other nations and other ages, the same circumstance has not been deemed altogether indifferent.64Notwithstanding the sanctity of our holy religion, says TULLY,65 no crime is more common with us than sacrilege: But was it ever heard of, that an EGYPTIAN violated the temple of a cat, an ibis, or a crocodile? There is no torture, an EGYPTIAN would not undergo, says the same author in another place,66 rather than injure an ibis, an aspic, a cat, a dog, or a crocodile. Thus it is strictly true, what DRYDENobserves, "Of whatsoe'er descent their godhead be, "Stock, stone, or other homely pedigree, "In his defence his servants are as bold, "As if he had been born of beaten gold."ABSALOM and ACHITOPHEL.
Nay, the baser the materials are, of which the divinity is composed, the greater devotion is he likely to excite in the breasts of his deluded votaries. They exult in their shame, and make a merit with their deity, in braving, for his sake, all the ridicule and contumely of his enemies. Ten thousand Crusaders inlist themselves under the holy banners; and even openly triumph in those parts of their religion, which their adversaries regard as the most reproachful.
There occurs, I own, a difficulty in the EGYPTIAN system of theology; as indeed, few systems of that kind are entirely free from difficulties. It is evident, from their method of propagation, that a couple of cats, in fifty years, would stock a whole kingdom; and if that religious veneration were still paid them, it would, in twenty more, not only be easier in EGYPT to find a god than a man, which PETRONIUS says was the case in some parts of ITALY;but the gods must at last entirely starve the men, and leave themselves neither priests nor votaries remaining.
It is probable, therefore, that this wise nation, the most celebrated in antiquity for prudence and sound policy, foreseeing such dangerous consequences, reserved all their worship for the full-grown divinities, and used the freedom to drown the holy spawn or little sucking gods, without any scruple or remorse. And thus the practice of warping the tenets of religion, in order to serve temporal interests, is not, by any means, to be regarded as an invention of these later ages.
The learned, philosophical VARRO, discoursing of religion, pretends not to deliver any thing beyond probabilities and appearances: Such was his good sense and moderation!
But the passionate, the zealous AUGUSTIN, insults the noble ROMAN on his scepticism and reserve, and professes the most thorough belief and assurance.67 A heathen poet, however, contemporary with the saint, absurdly esteems the religious system of the latter so false, that even the credulity of children, he says, could not engage them to believe it.68Is it strange, when mistakes are so common, to find every one positive and dogmatical?
And that the zeal often rises in proportion to the error? Moverunt, says SPARTIAN, et ea tempestate, Judaei bellum quod vetabantur mutilare genitalia.69If ever there was a nation or a time, in which the public religion lost all authority over mankind, we might expect, that infidelity in ROME, during the CICERONIAN age, would openly have erected its throne, and that CICERO himself, in every speech and action, would have been its most declared abettor. But it appears, that, whatever sceptical liberties that great man might take, in his writings or in philosophical conversation; he yet avoided, in the common conduct of life, the imputation of deism and profaneness. Even in his own family, and to his wife TERENTIA, whom he highly trusted, he was willing to appear a devout religionist;and there remains a letter, addressed to her, in which he seriously desires her to offer sacrifice to APOLLO and AESCULAPIUS, in gratitude for the recovery of his health.70POMPEY'S devotion was much more sincere: In all his conduct, during the civil wars, he paid a great regard to auguries, dreams, and prophesies.71 AUGUSTUS was tainted with superstition of every kind. As it is reported of MILTON, that his poetical genius never flowed with ease and abundance in the spring; so AUGUSTUS observed, that his own genius for dreaming never was so perfect during that season, nor was so much to be relied on, as during the rest of the year. That great and able emperor was also extremely uneasy, when he happened to change his shoes, and put the right foot shoe on the left foot.72 In short it cannot be doubted, but the votaries of the established superstition of antiquity were as numerous in every state, as those of the modern religion are at present. Its influence was as universal; though it was not so great. As many people gave their assent to it; though that assent was not seemingly so strong, precise, and affirmative.
