Traduction Masquer
The City of God

Chapter 27.--That the Obscenities of Those Plays Which the Romans Consecrated in Order to Propitiate Their Gods, Contributed Largely to the Overthrow of Public Order.

Cicero, a weighty man, and a philosopher in his way, when about to be made edile, wished the citizens to understand ¹ that, among the other duties of his magistracy, he must propitiate Flora by the celebration of games. And these games are reckoned devout in proportion to their lewdness. In another place, ² and when he was now consul, and the state in great peril, he says that games had been celebrated for ten days together, and that nothing had been omitted which could pacify the gods: as if it had not been more satisfactory to irritate the gods by temperance, than to pacify them by debauchery; and to provoke their hate by honest living, than soothe it by such unseemly grossness. For no matter how cruel was the ferocity of those men who were threatening the state, and on whose account the gods were being propitiated, it could not have been more hurtful than the alliance of gods who were won with the foulest vices. To avert the danger which threatened men's bodies, the gods were conciliated in a fashion that drove virtue from their spirits; and the gods did not enrol themselves as defenders of the battlements against the besiegers, until they had first stormed and sacked the morality of the citizens. This propitiation of such divinities,--a propitiation so wanton, so impure, so immodest, so wicked, so filthy, whose actors the innate and praiseworthy virtue of the Romans disabled from civic honors, erased from their tribe, recognized as polluted and made infamous;--this propitiation, I say, so foul, so detestable, and alien from every religious feeling, these fabulous and ensnaring accounts of the criminal actions of the gods, these scandalous actions which they either shamefully and wickedly committed, or more shamefully and wickedly feigned, all this the whole city learned in public both by the words and gestures of the actors. They saw that the gods delighted in the commission of these things, and therefore believed that they wished them not only to be exhibited to them, but to be imitated by themselves. But as for that good and honest instruction which they speak of, it was given in such secrecy, and to so few (if indeed given at all), that they seemed rather to fear it might be divulged, than that it might not be practised.

Edition Masquer
De civitate Dei (CCSL)

Caput XXVII: Quanta euersione publicae disciplinae Romani dis suis placandis sacrauerint obscena ludorum.

Uir grauis et philosophaster Tullius aedilis futurus clamat in auribus ciuitatis, inter cetera sui magistratus officia sibi Floram matrem ludorum celebritate placandam; qui ludi tanto deuotius, quanto turpius celebrari solent. dicit alio loco iam consul in extremis periculis ciuitatis, et ludos per decem dies factos, neque rem ullam quae ad placandos deos pertineret praetermissam; quasi non satius erat tales deos inritare temperantia quam placare luxuria, et eos honestate etiam ad inimicitias prouocare quam tanta deformitate lenire. neque enim grauius fuerant quamlibet crudelissima inmanitate nocituri homines, propter quos placabantur, quam nocebant ipsi, cum uitiositate foedissima placarentur. quandoquidem ut auerteretur quod metuebatur ab hoste in corporibus, eo modo di conciliabantur, quo uirtus debellaretur in mentibus, qui non obponerentur defensores obpugnatoribus moenium, nisi prius fierent expugnatores morum bonorum. hanc talium numinum placationem petulantissimam inpurissimam inpudentissimam nequissimam inmundissimam, cuius actores laudanda Romanae uirtutis indoles honore priuauit, tribu mouit, agnouit turpes, fecit infames, hanc, inquam, pudendam ueraeque religioni auersandam et detestandam talium numinum placationem, has fabulas in deos inlecebrosas atque criminosas, haec ignominiosa deorum uel scelerate turpiterque facta uel sceleratius turpiusque conficta oculis et auribus publicis ciuitas tota discebat, haec commissa numinibus placere cernebat, et ideo non solum illis exhibenda, sed sibi quoque imitanda credebat, non illud nescio quid uelut bonum et honestum, quod tam paucis et tam occulte dicebatur - si tamen dicebatur - , ut magis ne innotesceret, quam ne non fieret, timeretur.