Übersetzung ausblenden
The City of God

Chapter 25.--How Powerfully the Evil Spirits Incite Men to Wicked Actions, by Giving Them the Quasi-Divine Authority of Their Example.

Now, who does not hereby comprehend,--unless he has preferred to imitate such gods rather than by divine grace to withdraw himself from their fellowship,--who does not see how eagerly these evil spirits strive by their example to lend, as it were, divine authority to crime? Is not this proved by the fact that they were seen in a wide plain in Campania rehearsing among themselves the battle which shortly after took place there with great bloodshed between the armies of Rome? For at first there were heard loud crashing noises, and afterwards many reported that they had seen for some days together two armies engaged. And when this battle ceased, they found the ground all indented with just such footprints of men and horses as a great conflict would leave. If, then, the deities were veritably fighting with one another, the civil wars of men are sufficiently justified; yet, by the way, let it be observed that such pugnacious gods must be very wicked or very wretched. If, however, it was but a sham-fight, what did they intend by this, but that the civil wars of the Romans should seem no wickedness, but an imitation of the gods? For already the civil wars had begun; and before this, some lamentable battles and execrable massacres had occurred. Already many had been moved by the story of the soldier, who, on stripping the spoils of his slain foe, recognized in the stripped corpse his own brother, and, with deep curses on civil wars, slew himself there and then on his brother's body. To disguise the bitterness of such tragedies, and kindle increasing ardor in this monstrous warfare, these malign demons, who were reputed and worshipped as gods, fell upon this plan of revealing themselves in a state of civil war, that no compunction for fellow-citizens might cause the Romans to shrink from such battles, but that the human criminality might be justified by the divine example. By a like craft, too, did these evil spirits command that scenic entertainments, of which I have already spoken, should be instituted and dedicated to them. And in these entertainments the poetical compositions and actions of the drama ascribed such iniquities to the gods, that every one might safely imitate them, whether he believed the gods had actually done such things, or, not believing this, yet perceived that they most eagerly desired to be represented as having done them. And that no one might suppose, that in representing the gods as fighting with one another, the poets had slandered them, and imputed to them unworthy actions, the gods themselves, to complete the deception, confirmed the compositions of the poets by exhibiting their own battles to the eyes of men, not only through actions in the theatres, but in their own persons on the actual field.

We have been forced to bring forward these facts, because their authors have not scrupled to say and to write that the Roman republic had already been ruined by the depraved moral habits of the citizens, and had ceased to exist before the advent of our Lord Jesus Christ. Now this ruin they do not impute to their own gods, though they impute to our Christ the evils of this life, which cannot ruin good men, be they alive or dead. And this they do, though our Christ has issued so many precepts inculcating virtue and restraining vice; while their own gods have done nothing whatever to preserve that republic that served them, and to restrain it from ruin by such precepts, but have rather hastened its destruction, by corrupting its morality through their pestilent example. No one, I fancy, will now be bold enough to say that the republic was then ruined because of the departure of the gods "from each fane, each sacred shrine," as if they were the friends of virtue, and were offended by the vices of men. No, there are too many presages from entrails, auguries, soothsayings, whereby they boastingly proclaimed themselves prescient of future events and controllers of the fortune of war,--all which prove them to have been present. And had they been indeed absent the Romans would never in these civil wars have been so far transported by their own passions as they were by the instigations of these gods.

Edition ausblenden
De civitate Dei (CCSL)

Caput XXV: Quantum maligni spiritus ad flagitia incitent homines, cum in committendis sceleribus quasi diuinam exempli sui interponunt auctoritatem.

Illinc uero quis non intellegat, quis non uideat, nisi qui tales deos imitari magis elegit quam diuina gratia ab eorum societate separari, quantum moliantur maligni isti spiritus exemplo suo uelut diuinam auctoritatem praebere sceleribus? quod etiam in quadam Campaniae lata planitie, ubi non multo post ciuiles acies nefario proelio conflixerunt, ipsi inter se prius pugnare uisi sunt. namque ibi auditi sunt primum ingentes fragores, moxque multi se uidisse nuntiarunt per aliquot dies duas acies proeliari. quae pugna ubi destitit, uestigia quoque uelut hominum et equorum, quanta de illa conflictatione exprimi poterant, inuenerunt. si ergo ueraciter inter se numina pugnauerunt, iam bella ciuilia excusantur humana; consideretur tamen quae sit talium deorum uel malitia uel miseria: si autem se pugnasse finxerunt, quid aliud egerunt, nisi ut sibi Romani bellando ciuiliter tamquam deorum exemplo nullum nefas admittere uiderentur? iam enim coeperant bella ciuilia, et aliquot nefandorum proeliorum strages exsecranda praecesserat. iam multos mouerat, quod miles quidam, dum occiso spolia detraheret, fratrem nudato cadauere agnouit ac detestatus bella ciuilia se ipsum ibi perimens fraterno corpori adiunxit. ut ergo huius tanti mali minime taederet, sed armorum scelestorum magis magisque ardor incresceret, noxii daemones, quos illi deos putantes colendos et uenerandos arbitrabantur, inter se pugnantes hominibus apparere uoluerunt, ne imitari tales pugnas ciuica trepidaret adfectio, sed potius humanum scelus diuino excusaretur exemplo. hac astutia maligni spiritus etiam ludos, unde multa iam dixi, scaenicos sibi dicari sacrarique iusserunt, ubi tanta deorum flagitia theatricis canticis atque fabularum actionibus celebrata et quisquis eos fecisse crederet et quisquis non crederet, sed tamen illos libentissime sibi talia exhiberi cerneret, securus imitaretur. ne quis itaque existimaret in deos conuicia potius quam eis dignum aliquid scriptitasse, ubicumque illos inter se pugnasse poetae commemorarunt, ipsi ad decipiendos homines poetarum carmina firmauerunt, pugnas uidelicet suas non solum per scaenicos in theatro, uerum etiam per se ipsos in campo humanis oculis exhibentes. haec dicere conpulsi sumus, quoniam pessimis moribus ciuium Romanam rempublicam iam antea perditam fuisse nullamque remansisse ante aduentum Christi Iesu domini nostri auctores eorum dicere et scribere minime dubitarunt. quam perditionem dis suis non inputant, qui mala transitoria, quibus boni, seu uiuant seu moriantur, perire non possunt, Christo nostro inputant: cum Christus noster tanta frequentet pro moribus optimis praecepta contra perditos mores; di uero ipsorum nullis talibus praeceptis egerint aliquid cum suo cultore populo pro illa republica, ne periret; immo eosdem mores uelut suis exemplis auctoritate noxia corrumpendo egerunt potius, ut periret. quam non ideo tunc perisse quisquam, ut arbitror, iam dicere audebit, quia discessere omnes adytis arisque relictis di, uelut amici uirtutibus, cum uitiis hominum offenderentur; quia tot signis extorum auguriorum uaticiniorum, quibus se tamquam praescios futurorum adiutores que proeliorum iactare et commendare gestiebant, conuincuntur fuisse praesentes; qui si uere abscessissent, mitius Romani in bella ciuilia suis cupiditatibus quam illorum instigationibus exarsissent.