Varro, whom Cicero calls the most acute and learned of writers, and whose great work in forty-one books he praises as containing the names, classes, offices, and causes of all divine and human things, divided theology into the fabulous, the natural, and the civil. In the first, he said, are many fictions unworthy of the nature and dignity of immortal beings: such as that one god sprang from the head, another from the thigh, another from drops of blood; such, again, as that gods were thieves or adulterers, or became slaves to men. In fact, this fabulous theology attributed everything to them which might happen not merely to a man, but to the most contemptible of men.17 Let us leave what he calls natural theology, which is the discussion of philosophers concerning the physical nature of the gods, and proceed to the third, which he calls civil, and which is that which the citizens, and especially the priests of human communities, are bound to know and administer. This treats of what gods are to be worshipped, and with what rites and sacrifices. The first theology, he says, belongs to the theatre, the second to the universe, the third to the city. S. Augustine, commenting at length upon his division, proves that the first and the third, the fabulous and the civil, are, in fact, identical, since the universe is a divine work, but the theatre and the city works of men. The theatre is indeed made for the city, and the very same gods are ridiculed on the stage who are adored in the temple; the same have games exhibited in their honour and victims sacrificed to them. The images, features, ages, sexes, bearing of the gods in the one and in the other are the same. Thus this fabulous, theatrical, and scenic theology, full of everything vile and criminal, is actually a part of the civil, cohering with it as limb with limb in the same body.18

Conceive, then, every revolting detail of adultery, prostitution, incest, or of dishonesty, or of violence, which the perverted invention of modern writers has ever dressed up for the theatres of great cities in this and other countries. They will perhaps yield in turpitude to that which the theatres of the Roman empire exhibited. But what these theatres represented in mimic action was the exact image, as reflected in a mirror, of what was transacted at the solemn service of the gods in unnumbered temples.19 The exact image so far as it went, yet stopping short in some respects, for our eye-witness above cited declares that gratitude was due to the actors, inasmuch as they spared the eyes of men, and did not lay bare upon the theatre all that was hidden within the walls of temples. It was not enough, then, that all the many games and spectacles in which such things were represented were dedicated to the gods, acted under their especial sanction, even enjoined by them as means of gaining their favour or averting their wrath, which alone would have made them answerable for the immorality so portrayed; not enough, even, that actions of this quality were in the theatres ascribed to the gods who presided over them; but these acts of immorality were not the fictions of poets or the acting of players, but the very substance of the theology itself in which the worship of all these nations was embodied. Priapus appeared to make a laugh on the stage exactly in the costume in which he was worshipped in the temples, or in which he entered into the rites of marriage; a costume of indescribable turpitude, the shame of our human nature. The players on the stage and the statues in the temples equally exhibited Jove bearded and Mercury beardless, Saturn in decrepitude and Apollo in youthful beauty. In the rites of Juno, of Ceres, of Venus, of the mother of the gods, words were uttered and scenes acted such as no decent person would suffer to be spoken or acted before his own mother; or rather they contained, as a portion of themselves, the worst crimes which the theatres represented; nay, crimes which they stopped short of acting, and persons so infamous that they were not tolerated even on the stage, where yet to take part was a civil dishonour. What, then, was the nature of those rites wherein those were chosen to take part whom the utmost license of the stage banished from its boards?20 Let us conceive – if such a conception can be adequately represented to the mind – that the vilest drama ever acted upon a modern theatre was being daily carried on in all the churches of Christendom by troops of priests and priestesses, with all the paraphernalia of costliest worship, with prayers, invocation, and sacrifices, as a service acceptable to the Ruler of man's lot, and as an account of what that ruler had Himself done, and of what He loved to be imitated by others. That would be a picture of heathen worship in the time of Augustus; that would be the moral food on which was nurtured that crowd of nations which acknowledged Cæsar's sway; that the conception of divine things wrought into the minds of the hundred millions of men who formed the Roman empire.

Was it surprising that all worshippers of the gods should look for their example rather in Jupiter's actions than in Plato's teaching or the moral judgments of Cato?21 A nature subject in itself to the sway of passion was stimulated by an authority supposed to be divine to the commission of every criminal excess; and herein lay a strong proof of the malignant and impure character of these gods.

On the other hand, the same eye-witness challenges the defenders of the pagan gods to produce a single instance wherein moral precepts of living were delivered to their worshippers upon divine authority. True, indeed, there were here and there whispers of secret rites in which a pure and chaste life was recommended, but where were the buildings dedicated to the public preaching of such truths? Places there were in abundance consecrated to the celebration of infamous games, rightly termed “Fugalia,” since they put modesty and decency to flight, but none where the people might listen to divine commands repressing avarice, ambition, or unchaste desire. Thus with the positive inculcation of all evil, under cover of their own example, was united the negative absence of all moral teaching.22

For even the prayers which accompanied these sacrifices and this ceremonial, and this lavish exhibition of every human wickedness under divine names, were not addressed for moral goods, but for wealth, bodily strength, temporal prosperity. Horace but expresses the general mind when he says:

“Sed satis est orare Jovem quæ donat et anfert;

Det vitam, det opes, æquum mi animum ipse parabo.”

(Epist. i. 18, 111.)

They were moreover viewed as carrying with them a sort of physical force, not as prevailing through purity of intention in those who offered them. In fact, the gods to whom they were addressed were powers of nature, or malignant and impure powers, but in neither case beings who looked for a moral service from rational creatures.

One other turpitude the Asiatic idolatry added to the Greek and Roman forms. By consecrating the sexual relations themselves in one male and one female god, they effected this crowning connection of idolatry with immorality that unchaste acts became themselves acts of sacrifice, and so of worship.23 This is the strange perversion borne witness to by Herodotus, and corroborated by the prophet Jeremiah. A great seat of this worship was the city of Hierapolis, in Syria, where was one of the most magnificent temples of the ancient world, dedicated to Derketo, and rich with the offerings of Arabians, Babylonians, Assyrians, Phœnicians, Cilicians, Cappadocians, and all nations of the Semitic tongue. Nor was this worship confined to the East, for hence, as from a centre, the adherents of the Syrian goddess spread themselves in begging troops over the provinces of the empire. And the worship of Venus at Eryx, and other places in the West, with the thousands of female priestesses dedicated to it, reproduced the same abomination.

As the great result of all that we have said, we find the notion of sanctifying the human will absent from the religious rites of the polytheistic idolatry in all its forms. To this corresponded the absence of the notion of holiness in the gods. And this leads us finally to the remarkable character which defines it as a whole. This worship was throughout a corruption,24 the spoiling, that is, of something good; a turning away from the better to the worse. The worship itself had been originally good. The corruption lay in the alteration of the quality and the object of the worship. Worship had been implanted in man, and prescribed to him. It was at once the need of his nature and the command of Him who gave that nature. It had for it, first, positive institution, and then tradition and custom, and throughout, the conscience, the reason, and the heart of man. The reason of man ever bore powerful witness to the unity of the Godhead; the breaking up of that unity, as exhibited by this idolatrous polytheism, in contradiction to the original prompting and continued witness of the reason, is a very strong proof of that moral corruption in the will which first generated it, which continued its existence, and which, while multiplying, degraded its forms from age to age. But man was free to decline from the good in which he had been placed. The corruption which was left in his power he exerted; he changed the quality of the service, and the person served. The productive cause of idolatry on the part of man was the soul of man turning away from the notion of a good and holy Creator, the contemplation of whom was its present support and future reward, to visible things. Of these things the chief were bodily pleasures. Thus this corruption of the soul, in process of time, and continually becoming worse, produced this whole pantheon of gods, originally the creation of its own lusts, and subsisting as a perpetual food and support of those lusts. For this cause it had broken up the one perfect idea of God the Creator and Ruler of all persons and things into a multitude of gods, whose functions became more and more divided, until the ether, the air, the earth, and the water swarmed with these supposed beings, which took possession even of wood and stone, dwelling in the statues erected to them; and every desire which the soul in its corruption could entertain had its corresponding patron, helper, and exemplar. In this descending course cause and effect were perpetually reacting on each other, and as the corruption of the human soul had generated these gods, so their multiplication and degradation intensified its corruption from age to age.25

5. But this was not all. If corrupt affection in man himself, if the charm of representing the unseen objects of worship in visible characters of wood or stone, if, finally, the ignorance of the true God, together with the beauty of the creature substituted for Him,26 were the disposing causes within man to idolatry, there was a cause outside of him which must not be forgotten. When we look upon this idolatry, occupying not one country or race, but all; not merely bewildering savage or uncivilised man, but throned in the chief seats of the world's choicest civilisation; when we look upon its endlessly divergent forms, its palpable contradictions, its cherished or commanded immoralities, its crowd of debasing, irrational, heterogeneous superstitions, its cruelty, sensuality, and fearfulness, all these being no less an insult to man's reason than a derogation from God's majesty, who is there that does not feel this to be the strangest and most astonishing sight which history presents to man? And yet there is a unity which runs through it all, and stamps it with a double mark. Not only is it a service due from man to God, which is paid by him to the creature rather than to the Creator,27 but more especially it is that service paid by man to God's enemies, the fallen angels. These it is who have assumed the mask of dead men; these it is who within the sculptured forms of Jupiter, Juno, Mars, and Venus, of Baal and Derketo and Mylitta, of Anubis and Serapis, of Thor and Woden, and so many more, receive man's adoration, and rejoice above all things in possessing his heart. These it is who have seduced him by exhibitions of visible beauty, have lain in wait for him by fountain, forest, and field, and filled the groves and high places with the charms which best pleased him under the name of worship; or have promised to disclose future things to him; or, again, have harrowed his soul with phantasms and terrors of the unseen world. These incoherent systems; these deities, whose functions ran into and athwart each other; these investing of human passions, and even unnatural and monstrous vices, with immortality and terrible power; these rivals ever quarrelling with each other, and jealous for the possession of man's homage, all serve the purpose of those behind the scenes, are puppets under their command, and have a common end and result in the captivity of their victim. More even than this; while they seem disunited and contradictory, they are really one, marshalled by the power, directed by the mind, held in the hand of him who is called “the ruler of this world,” “the power of darkness,” “the might of the enemy,” who “holds the power of death,” “the ancient serpent, who leads into error the whole world,” “that malignant one in whom the whole world is lying,” “the prince of the power of the air, the spirit who now works in the children of disobedience,” who musters “the principalities, the powers, the world-rulers of this life's darkness, the spirits of wickedness in ethereal places,” to serve him in his conflict with man's flesh and blood; in fine, for S. Paul's language goes one point even beyond that of his Master, and terms him not merely the ruler, but “the God of this world;”28 that is to say, this manifold idolatry is the establishment of his kingdom, the enthronement of his godhead over men, the mark of their captivity and prostration before him.

The statements of our Lord and his apostles being so express and definite as to the existence of this diabolic kingdom, and as to the personal sway of a sovereign over it, let us look once more at this idolatry itself by the light thus shed upon it.

And first, whether we regard men as made to be members of a well-ordered society, enjoying temporal prosperity in this life, or as further intended for happiness in a future life, resulting from their present actions,29 the condition in which the heathen nations are actually found at our Lord's coming is quite unintelligible unless we suppose the reality of a diabolic power exercised upon them. The polytheism which we have witnessed holding all human life in its grasp, while it did not teach and uphold the great laws of morality, did, on the other hand, actively inculcate the violation of those laws by continually representing to the minds and eyes of men such a violation in the acts of the deities worshipped. It was a perpetual incitement of men to crimes, as well against social order as against all the sanctities of private life; it fostered the savageness of slavery, and the utmost cruelty in carrying on war, because its deities, being diverse for every nation, and belonging exclusively to the nation, had obliterated the idea that all men were of one blood, and thus delivered over the captive and the slave to the pitiless hatred or equally pitiless luxury of their fellow-men. So much for its action on human society as terminating with this life, while for a life to come it had no doctrine and made no preparation, but had suffered the earlier teaching of a future retribution to be considered as a fable fit for children and old women. Looking at such a condition of human society from the moral point of view, we may conclude with certainty that man would never, if left to himself, have devised it.

Secondly, regarding this polytheism as an object presented to the human intellect, nothing more unreasonable and monstrous than this crowd of deities can even be conceived. The human reason demands imperatively the unity of the godhead, since infinite power at least enters into the conception of the godhead, and to divide or limit infinity is an unreason. All the great works and order of the world bore witness likewise to this unity of the godhead, and were sufficient to prove it;30 and even in the worst times of paganism we find this proof exhibited with a force and lucidity to which even now little can be added. And in the worst times, again, we find the natural witness of the human soul breaking out in moments of sudden trial or great anguish, and calling upon the one God for help.31 Yet in spite of this we see whole nations renowned for their intellectual productions, and men among them in whom the force of reason has rarely or never been surpassed, bowing their necks to this yoke of polytheism, and accepting this tissue of monstrous error, paying homage to it in their life, and dying with it on their lips; as Socrates offering the cock to Æsculapius, and Seneca the libation to Jove the liberator. We know not how to account for this, were man's reason left alone. We can see an adequate ground for it only in “men having been made unreasonable, and in the demoniacal error overshadowing the earth, and concealing the knowledge of the true God.”32

Let us take a third view of it, neither the moral nor the logical, but the view of it as an existing fact, as something which for many hundred years occupied the earth, ruled nations, moulded the institutions and characters of men. Here we do not speak merely of the multitude of temples, of priests or priestesses serving in them, of sacrifices offered by these, of prayers, vows, festivals in honour of the gods – because all these enter into the notion of a service rendered by man to the power superior to him, and in their utmost perversion there is nothing which may not be accounted for by a simply human corruption stealing into and spoiling an originally good institution; but all these in the actual condition of paganism were mixed up with and penetrated by other elements, and accompanied by effects not to be so accounted for. Let us take the universal persuasion that the statues of the gods were inhabited by the deities which they represented, as bodies by souls.33 Here was the notion of a spiritual power taking possession of material forms. But how was this notion introduced, propagated, and maintained in men's minds? By certain visible and palpable effects,34 of which those who were eye-witnesses give us many details. Take again the oracles which existed throughout the heathen world, and, as dealing with the same subject-matter, divination in all its forms. However much of deceit there might be here, was there not also, in many instances, an exhibition of power and knowledge beyond that of man, which no mere deceit could produce? Take again magic, the invocation, adjuration, and compacting with spirits, which ran through heathen society in numberless shapes; and take lastly the fact of spirits seizing upon and possessing the bodies of men, speaking by their voice, and controlling their minds. The four classes which we have just given comprehend in themselves an innumerable multitude of facts which are apparent in pagan history, in all which the corruption of the human soul is an agent or patient, but for which that corruption by itself supplies no adequate cause. A spiritual power is behind, laying hold of and acting upon this corruption, and by fault of the human will making an inroad into the visible world, and partially mastering it, bending it to an evil purpose, and making it serve as an agent to man's captivity. Let us briefly cite as to the reality of this spiritual power the witness of its victims and the witness of its opponents.

First, as to its victims. Scarcely a writer, whether poet, historian, philosopher, or biographer, can be found among the heathens of Greece and Rome who does not attest facts belonging to one or more of these four classes which surpass human power, and suggest an invisible spiritual agency. The poet who writes expressly to deny such an agency speaks of the whole world as bowed beneath the fear of it; another poet,35 referring tacitly to this very passage, felicitates the man not who has a pure conscience, but who through knowledge of natural things has trampled these fears under his feet. Nor is such a belief confined to the vulgar; but scarcely a man of eminence, a soldier, or a statesman can be cited who does not in his life and actions acknowledge it, shrink from it, or cower beneath it. It is too powerful for Alexander or even Julius to escape; and the philosophers who affect to deny it in their systems exhibit it in their conduct. They have all the conviction of an evil power beyond and above nature, but taking hold of natural forms, and ever lying in wait to burst forth from them upon human life. The Greek name for superstition is fear of the demons; and what S. Paul said of the Athenians, that he found them in all things too fearful of the demons, might be applied to the whole circle of nations surrounding the midland sea.

Secondly, as to the opponents of this power. Now they offer a triple witness to its existence. The first of these is in the facts mentioned in the New Testament. The strongest, most terrible, and most inexplicable instance of this power lies in those diabolical possessions with which so many of our Lord's miracles are concerned. Again, as to the reality of divining powers arising from the presence of a demon in a human form, we have the evil spirit in the girl at Philippi acknowledging in S. Paul a servant of the most high God, and, when cast out by the Apostle in the name of Christ, leaving his victim destitute of those powers which had brought gain to her masters, who forthwith try to avenge themselves for their loss by exciting a persecution against the Apostle.36

A second witness is found in the rites and offices of the very power set up to dethrone and abolish this other power. The Church called upon every one who was received into her bosom to begin by renouncing the usurpation of this great enemy, which was thus declared to be universal. She provided forms for exorcising him. One of her Apostles warned those to whom he wrote that men could not partake at once of the Christian sacrifice and the heathen; for as truly as one was the chalice of the Lord, the other was the chalice of devils; as one was the table of the Lord, the other was the table of devils.37

A third witness is found in the unanimous testimony of all Christian writers as to the reality of the demoniacal powers with which they were waging war; as to their perpetual interference with human life; as to the open and palpable effects which they produced; as to their unwilling retirement in the face of that Stronger One who was come upon them. It was not merely the fervid Tertullian who offered to rest the truth of Christianity and the life of any ordinary Christian upon his power publicly to expel a demon. Athanasius, who weighs every word he utters, says also, “Let him who will, try the truth of what we have said, and in the very presence of the spectral illusion of the demons, of the deceit of oracles and the wonders of magic, let him use the sign of the cross derided by them, only naming the name of Christ, and he shall see how by him the demons fly, the oracles cease, and every sort of magic and witchcraft is annulled.” No less express is S. Augustine in acknowledging the reality of these dark powers, and the wonders worked by them.38

Resuming then for a moment our view of heathenism as a whole, with regard to the exhibition of diabolic power in it, let us bear in mind, joined to the absence of moral teaching, its flagrantly immoral disposition; secondly, its illogical character, by which it is an insult to human reason while yet accepted by the human will; and thirdly, the superhuman effects noted in it and attached to its rites, ceremonies, and practices, attested by many generations alike of its victims as of its opponents. These proofs have each their own separate force, but they have likewise as to our conclusion a cumulative force; and its result is, that the existence of a diabolic kingdom and sovereign throned in heathenism, pervading its rites and directing its operations, which is so expressly declared in Holy Writ, is no less strongly proved by the facts of history.

6. Now, having sketched in four main points the substance of this polytheism, its multiplicity, its universality, its hold upon daily life, and its moral corruption, to all which a consummating force is added by the indwelling of diabolic power, it remains to give a glance at certain conditions and circumstances under which it was acting on the minds of men. We have here taken it and examined it by itself, abstracting it from those circumstances, but it never so appeared to those who lived under it. The wonderful error which so enfolded these widespread nations never exhibited itself to them bare and naked. On the contrary, it came to them interwoven with the dearest claims of the family, the city, the country, with the force of habit and tradition, with the dread of change, with the past history and future hopes of their fatherland, coloured moreover with the radiant dress of a rich and ever-advancing civilisation.

<1 2 3 4...8 >

На страницу:

Перейти

2 из 8