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The City of God

Chapter 12.--That the Romans, by Refusing to the Poets the Same License in Respect of Men Which They Allowed Them in the Case of the Gods, Showed a More Delicate Sensitiveness Regarding Themselves than Regarding the Gods.

The Romans, however, as Scipio boasts in that same discussion, declined having their conduct and good name subjected to the assaults and slanders of the poets, and went so far as to make it a capital crime if any one should dare to compose such verses. This was a very honorable course to pursue, so far as they themselves were concerned, but in respect of the gods it was proud and irreligious: for they knew that the gods not only tolerated, but relished, being lashed by the injurious expressions of the poets, and yet they themselves would not suffer this same handling; and what their ritual prescribed as acceptable to the gods, their law prohibited as injurious to themselves. How then, Scipio, do you praise the Romans for refusing this license to the poets, so that no citizen could be calumniated, while you know that the gods were not included under this protection? Do you count your senate-house worthy of so much higher a regard than the Capitol? Is the one city of Rome more valuable in your eyes than the whole heaven of gods, that you prohibit your poets from uttering any injurious words against a citizen, though they may with impunity cast what imputations they please upon the gods, without the interference of senator, censor, prince, or pontiff? It was, forsooth, intolerable that Plautus or Naevus should attack Publius and Cneius Scipio, insufferable that Caecilius should lampoon Cato; but quite proper that your Terence should encourage youthful lust by the wicked example of supreme Jove.

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De civitate Dei (CCSL)

Caput XII: Quod Romani auferendo libertatem poetis in homines, quam dederunt in deos, melius de se quam de dis suis senserint.

At Romani, sicut in illa de republica disputatione Scipio gloriatur, probris et iniuriis poetarum subiectam uitam famamque habere noluerunt, capite etiam sancientes, tale carmen condere si quis auderet. quod erga se quidem satis honeste constituerunt, sed erga deos suos superbe et inreligiose; quos cum scirent non solum patienter, uerum etiam libenter poetarum probris maledictisque lacerari, se potius quam illos huiuscemodi iniuriis indignos esse duxerunt seque ab eis etiam lege munierunt, illorum autem ista etiam sacris sollemnitatibus miscuerunt. ita ne tandem, Scipio, laudas hanc poetis Romanis negatam esse licentiam, ut cuiquam obprobrium infligerent Romanorum, cum uideas eos nulli deorum pepercisse uestrorum? ita ne pluris tibi habenda est existimatio curiae uestrae quam Capitolii, immo Romae unius quam caeli totius, ut linguam maledicam in ciues tuos exercere poetae etiam lege prohiberentur, et in deos tuos securi tanta conuicia nullo senatore nullo censore, nullo principe nullo pontifice prohibente iacularentur? indignum uidelicet fuit, ut Plautus aut Naeuius Publio et Cn. Scipioni aut Caecilius M. Catoni malediceret, et dignum fuit, ut Terentius uester flagitio Iouis optimi maximi adulescentium nequitiam concitaret?