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The Divine Institutes

Chap. xiii.--how vain and trifling are the interpretations of the stoics respecting the gods, and in them concerning the origin of jupiter, concerning saturn and Ops.

If therefore these speculations of the philosophers are trifling, what remains, except that we believe it to be a matter of fact that, being a man, he suffered mutilation from a man? Unless by chance any one esteems him as a god who feared a co-heir; whereas, if he had possessed any divine knowledge, he ought not to have mutilated his father, but himself, to prevent the birth of Jupiter, who deprived him of the possession of his kingdom. And he also, when he had married his sister Rhea, whom in Latin we call Ops, is said to have been warned by an oracle not to bring up his male children, because it would come to pass that he should be driven into banishment by a son. And being in fear of this, it is plain that he did not devour his sons, as the fables report, but put them to death; although it is written in sacred history that Saturn and Ops, and other men, were at that time accustomed to eat human flesh, but that Jupiter, who gave to men laws and civilization, was the first who by an edict prohibited the use of that food. Now if this is true, what justice can there possibly have been in him? But let us suppose it to be a fictitious story that Saturn devoured his sons, only true after a certain fashion; must we then suppose, with the vulgar, that he has eaten his sons, who has carried them out to burial? But when Ops had brought forth Jupiter, she stole away the infant, and secretly sent him into Crete to be nourished. Again, I cannot but blame his want of foresight. For why did he receive an oracle from another, and not from himself? Being placed in heaven, why did he not see the things which were taking place on earth? Why did the Corybantes with their cymbals escape his notice? Lastly, why did there exist any greater force which might overcome his power? Doubtless, being aged, he was easily overcome by one who was young, and despoiled of his sovereignty. He was therefore banished and went into exile; and after long wanderings came into Italy in a ship, as Ovid relates in his Fasti:--

"The cause of the ship remains to be explained. The scythe-bearing god came to the Tuscan river in a ship, having first traversed the world."

Janus received him wandering and destitute; and the ancient coins are a proof of this, on which there is a representation of Janus with a double face, and on the other side a ship; as the same poet adds:--

"But pious posterity represented a ship on the coin, bearing testimony to the arrival of the stranger god."

Not only therefore all the poets, but the writers also of ancient histories and events, agree that he was a man, inasmuch as they handed down to memory his actions in Italy: of Greek writers, Diodorus and Thallus; of Latin writers, Nepos, Cassius, and Varro. For since men lived in Italy after a rustic fashion, ¹ --

"He brought the race to union first,

Erewhile on mountain tops dispersed,

And gave them statutes to obey,

And willed the land wherein he lay

Should Latium's title bear."

Does any one imagine him to be a god, who was driven into banishment, who fled, who lay hid? No one is so senseless. For he who flees, or lies hid, must fear both violence and death. Orpheus, who lived in more recent times than his, openly relates that Saturn reigned on earth and among men:--

"First Cronus ruled o'er men on earth,

And then from Cronus sprung the mighty king,

The widely sounding Zeus."

And also our own Maro says: ²

"This life the golden Saturn led on earth;"

and in another place: ³ --

"That was the storied age of gold,

So peacefully, serenely rolled

The years beneath his reign."

The poet did not say in the former passage that he led this life in heaven, nor in the latter passage that he reigned over the gods above. From which it appears that he was a king on earth; and this he declares more plainly in another place: ⁴ --

"Restorer of the age of gold,

In lands where Saturn ruled of old."

Ennius, indeed, in his translation of Euhemerus says that Saturn was not the first who reigned, but his father Uranus. In the beginning, he says, Coelus first had the supreme power on the earth. He instituted and prepared that kingdom in conjunction with his brothers. There is no great dispute, if there is doubt, on the part of the greatest authorities respecting the son and the father. But it is possible that each may have happened: that Uranus first began to be pre-eminent in power among the rest, and to have the chief place, but not the kingdom; and that afterwards Saturn acquired greater resources, and took the title of king.

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Institutions Divines

XIII.

Si donc cette explication est trop recherchée, si elle n'a rien de naturel ni de solide, que reste-t-il? sinon de croire sans façon qu'un homme a bien pu commettre ce crime envers un autre homme; à moins qu'on ne dise que Saturne, tout dieu qu'il était, ne laissait pas de craindre que son père ne lui donnât un frère qui vînt mal à propos partager avec lui une succession qu'il regardait comme devant lui appartenir un jour tout entière. Mais il devait bien plutôt faire cette opération sur lui-même, et avoir la prévoyance de ne pas donner la vie à un fils¹ qui devait lui ôter la couronne. Il est vrai qu'ayant appris d'un oracle que ce fils le chasserait de ses États, il prit la précaution de dévorer (comme disent les fables), ou plutôt de faire mourir (comme raconte l'histoire), tous les mâles, que sa femme Rhéa, qui était aussi sa sœur, lui donnait tous les ans. A la vérité Ennius nous apprend, dans son Histoire sacrée, que dans ces premiers temps, les hommes, dont les mœurs étaient encore rudes et sauvages, se nourrissaient de chair humaine : mais que les premières lois que donne Jupiter, lorsqu'il fut le maître, et qu'il s'appliqua à polir et à civiliser les peuples, que ces premières lois, dis-je, défendirent sous de rigoureuses peines ces horribles repas. Quoi qu'il en soit, que Saturne ait tué ses enfants, ou qu'il les ait mangés, on ne voit pas par quel endroit il a pu mériter le nom de juste. Mais enfin Rhéa, ayant mis Jupiter au monde, elle eut assez d'adresse ou de bonheur pour le soustraire à la cruauté de son mari, et pour l'envoyer en Crète, où elle le fit nourrir secrètement. Mais je ne puis m'empêcher d'accuser ici Saturne d'imprudence et de sottise : en fut-il jamais une pareille à celle qu'il fit paraître en cette rencontre. Il est dans le ciel, et il ne voit pas ce qui se passe sur la terre : il est Dieu, et il se laisse vilainement tromper par les Corybantes.² Enfin, ce sage vieillard, ce puissant prince, ce politique raffiné, se voit en un instant dépouillé de tout par un jeune homme sans force et sans expérience : le voilà réduit à fuir et à chercher chez tous les peuples de la terre, un asile qu'il ne peut rencontrer qu'en Italie, où il trouva en Janus, comme le raconte Ovide dans ses Fastes,³ un ami généreux, qui, pour honorer un tel hôte, fit frapper exprès des monnaies, où l'on voit d'un côté Janus avec deux visages, et de l'autre un navire qui représente celui sur lequel Saturne avait abordé en Italie.

Ainsi poètes et historiens, anciens et modernes, Grecs et Latins,⁴ tous sont d'accord en ce point, que le fils d'Uranus et le père de Jupiter ne furent jamais qu'un homme. Et qui serait assez crédule pour croire que celui-là est un dieu, qui, se voyant chassé de chez lui, cherche sa sûreté dans la fuite, et se dérobe comme il peut à la violence et à la cruauté d'un usurpateur. Orphée, qui vivait peu de temps après Saturne, dit nettement que ce fut lui qui fonda le premier royaume de la terre et qui fut père du grand roi.⁵ Virgile le fait aussi régner sur la terre et lui donne un règne tout d'or. Ennius, à la vérité, fait régner Uranus son père avant lui, mais il est facile d'accorder ces auteurs en disant qu’Uranus a jeté les premiers fondements dans la puissance souveraine, et que Saturne, ayant amassé de grands trésors, s'en servit pour l'établir plus solidement, et qu'il prit le nom de roi que son père n'avait osé prendre.