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The City of God

Chapter 14.--That Plato, Who Excluded Poets from a Well-Ordered City, Was Better Than These Gods Who Desire to Be Honoured by Theatrical Plays.

We have still to inquire why the poets who write the plays, and who by the law of the twelve tables are prohibited from injuring the good name of the citizens, are reckoned more estimable than the actors, though they so shamefully asperse the character of the gods? Is it right that the actors of these poetical and God-dishonoring effusions be branded, while their authors are honored? Must we not here award the palm to a Greek, Plato, who, in framing his ideal republic, ¹ conceived that poets should be banished from the city as enemies of the state? He could not brook that the gods be brought into disrepute, nor that the minds of the citizens be depraved and besotted, by the fictions of the poets. Compare now human nature as you see it in Plato, expelling poets from the city that the citizens be uninjured, with the divine nature as you see it in these gods exacting plays in their own honor. Plato strove, though unsuccessfully, to persuade the light-minded and lascivious Greeks to abstain from so much as writing such plays; the gods used their authority to extort the acting of the same from the dignified and sober-minded Romans. And not content with having them acted, they had them dedicated to themselves, consecrated to themselves, solemnly celebrated in their own honor. To which, then, would it be more becoming in a state to decree divine honors,--to Plato, who prohibited these wicked and licentious plays, or to the demons who delighted in blinding men to the truth of what Plato unsuccessfully sought to inculcate?

This philosopher, Plato, has been elevated by Labeo to the rank of a demigod, and set thus upon a level with such as Hercules and Romulus. Labeo ranks demigods higher than heroes, but both he counts among the deities. But I have no doubt that he thinks this man whom he reckons a demigod worthy of greater respect not only than the heroes, but also than the gods themselves. The laws of the Romans and the speculations of Plato have this resemblance, that the latter pronounce a wholesale condemnation of poetical fictions, while the former restrain the license of satire, at least so far as men are the objects of it. Plato will not suffer poets even to dwell in his city: the laws of Rome prohibit actors from being enrolled as citizens; and if they had not feared to offend the gods who had asked the services of the players, they would in all likelihood have banished them altogether. It is obvious, therefore, that the Romans could not receive, nor reasonably expect to receive, laws for the regulation of their conduct from their gods, since the laws they themselves enacted far surpassed and put to shame the morality of the gods. The gods demand stageplays in their own honor; the Romans exclude the players from all civic honors; ² the former commanded that they should be celebrated by the scenic representation of their own disgrace; the latter commanded that no poet should dare to blemish the reputation of any citizen. But that demigod Plato resisted the lust of such gods as these, and showed the Romans what their genius had left incomplete; for he absolutely excluded poets from his ideal state, whether they composed fictions with no regard to truth, or set the worst possible examples before wretched men under the guise of divine actions. We for our part, indeed, reckon Plato neither a god nor a demigod; we would not even compare him to any of God's holy angels; nor to the truth-speaking prophets, nor to any of the apostles or martyrs of Christ, nay, not to any faithful Christian man. The reason of this opinion of ours we will, God prospering us, render in its own place. Nevertheless, since they wish him to be considered a demigod, we think he certainly is more entitled to that rank, and is every way superior, if not to Hercules and Romulus (though no historian could ever narrate nor any poet sing of him that he had killed his brother, or committed any crime), yet certainly to Priapus, or a Cynocephalus, ³ or the Fever, ⁴ --divinities whom the Romans have partly received from foreigners, and partly consecrated by home-grown rites. How, then, could gods such as these be expected to promulgate good and wholesome laws, either for the prevention of moral and social evils, or for their eradication where they had already sprung up?--gods who used their influence even to sow and cherish profligacy, by appointing that deeds truly or falsely ascribed to them should be published to the people by means of theatrical exhibitions, and by thus gratuitously fanning the flame of human lust with the breath of a seemingly divine approbation. In vain does Cicero, speaking of poets, exclaim against this state of things in these words: "When the plaudits and acclamation of the people, who sit as infallible judges, are won by the poets, what darkness benights the mind, what fears invade, what passions inflame it!" ⁵

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De civitate Dei (CCSL)

Caput XIV: Meliorem fuisse Platonem, qui poetis locum in bene morata urbe non dederit, quam hos deos, qui se ludis scaenicis uoluerint honorari.

Deinde quaerimus, ipsi poetae talium fabularum conpositores, qui duodecim tabularum lege prohibentur famam laedere ciuium, tam probrosa in deos conuicia iaculantes cur non ut scaenici habeantur inhonesti. qua ratione rectum est, ut poeticorum figmentorum et ignominiosorum deorum infamentur actores, honorentur auctores? an forte Graeco Platoni potius palma danda est, qui cum ratione formaret, qualis esse ciuitas debeat, tamquam aduersarios ueritatis poetas censuit urbe pellendos? iste uero et deorum iniurias indigne tulit et fucari corrumpique figmentis animos ciuium noluit. confer nunc Platonis humanitatem a ciuibus decipiendis poetas urbe pellentem cum deorum diuinitate honori suo ludos scaenicos expetente, ille, ne talia uel scriberentur, etsi non persuasit disputando, tamen suasit leuitati lasciuiaeque Graecorum; isti, ut talia etiam agerentur, iubendo extorserunt grauitati et modestiae Romanorum. nec tantum haec agi uoluerunt, sed sibi dicari, sibi sacrari, sibi sollemniter exhiberi. cui tandem honestius diuinos honores decerneret ciuitas? utrum Platoni haec turpia et nefanda prohibenti, an daemonibus hac hominum deceptione gaudentibus, quibus ille uera persuadere non potuit? hunc Platonem Labeo inter semideos commemorandum putauit, sicut Herculem, sicut Romulum. semideos autem heroibus anteponit; sed utrosque inter numina conlocat. uerumtamen istum, quem appellat semideum, non heroibus tantum, sed etiam dis ipsis praeferendum esse non dubito. propinquant autem Romanorum leges disputationibus Platonis, quando ille cuncta poetica figmenta condemnat, isti autem poetis adimunt saltem in homines maledicendi licentiam; ille poetas ab urbis ipsius habitatione, isti saltem actores poeticarum fabularum remouent a societate ciuitatis; et si contra deos ludorum scaenicorum expetitores aliquid auderent, forte undique remouerent. nequaquam igitur leges ad instituendos bonos aut corrigendos malos mores a dis suis possent accipere seu sperare Romani, quos legibus suis uincunt atque conuincunt. illi enim honori suo deposcunt ludos scaenicos, isti ab honoribus omnibus repellunt homines scaenicos; illi celebrari sibi iubent figmentis poeticis obprobria deorum, isti ab obprobriis hominum deterrent inpudentiam poetarum. semideus autem ille Plato et talium deorum libidini restitit, et ab indole Romanorum quid perficiendum esset ostendit, qui poetas ipsos uel pro arbitrio mentientes uel hominibus miseris quasi deorum facta pessima imitanda proponentes omnino in ciuitate bene instituta uiuere noluit. nos quidem Platonem nec deum nec semideum perhibemus, nec ulli sancto angelo summi dei nec ueridico prophetae nec apostolo alicui nec cuilibet Christi martyri nec cuiquam Christiano homini conparamus; cuius nostrae sententiae ratio deo prosperante suo loco explicabitur. sed eum tamen, quandoquidem ipsi uolunt fuisse semideum, praeferendum esse censemus, si non Romulo et Herculi - quamuis istum nec fratrem occidisse, nec aliquod perpetrasse flagitium quisquam historicorum uel poetarum dixit aut finxit - , certe uel Priapo uel alicui Cynocephalo, postremo uel Febri, quae Romani numina partim peregrina receperunt, partim sua propria sacrauerunt. quomodo igitur tanta animi et morum mala bonis praeceptis et legibus uel inminentia prohiberent, uel insita extirpanda curarent di tales, qui etiam seminanda et augenda flagitia curauerunt, talia uel sua uel quasi sua facta per theatricas celebritates populis innotescere cupientes, ut tamquam auctoritate diuina sua sponte nequissima libido accenderetur humana, frustra hoc exclamante Cicerone, qui cum de poetis ageret: ad quos cum accessit, inquit, clamor et adprobatio populi quasi cuiusdam magni et sapientis magistri, quas illi obducunt tenebras, quos inuehunt metus, quas inflammant cupiditates.