St. Augustine, Of the citie of God vvith the learned comments of Io. Lod. Viues. Englished by I.H.

Of the offices of each peculiar God. CHAP. 9.

VVHat say you to the obsurd Numitary diuision of the goddes charges-where each one must haue prayers made to him for that which hee com, maundeth? (Of these we haue recited part but not all): Is it not more like a scaene of scurrillity then a lecture of Diuinity? If a man should set two Nurses to looke to his childe, one for the meate, and another for the drinke, as they doe two goddesses, Educa and Potica, hee should bee taken for a Cumane asse, or a Mimicall foole. And then they haue a Liber, that letteth loose the masculine sperme in men, at carnall copulation, and one Libera for the women, whome they hold Venus (for (〈◊〉〈◊〉) women, they say, doe lette forth sperme also) and therefore they dedicate a mans priuie member to Liber, and a womans to Libera: Besides (b) wine and women they subiect vnto Liber, as the prouokers of lust: and in such mad manner keep they their Bacchanalian feasts: where Varro confesseth that the Bacchae women could not possibly doe such such thinges vnlesse (c) they were madde (d) yet the Senate beeing growne wiser, disliked and abolished these sacrifices. It may be heere they discryed the power of the diuels in such mens mindes as held them to be gods. Truly this could not haue bene vppon the Stage: there the players are neuer madde, though it bee a kinde of madnesse to honour the goddes that delight in such gracelessnesse. But what a strange distinction hath hee of the reli∣gious and the superstitious, that the later do stand in feare of the gods, and the first doe but reuerence them as parents, not fearing them as foes: and to call al the gods so good that they wil far sooner spare the guilty then hurt the guiltles: and yet for all this the woman in childe-bed must haue three gods to look to her after hir deliuerance, least Syluanus come in the night and torment her: in signification wherof three men must go about the house in the night, & first strike y^• thresholds w^t an hatchet, then with a pestle, and then sweep thē with beesomes, that by these signes of worship, they may keep Syluanus out: because the trees are not pruned without iron, nor corn is not made into meal without pestles; nor the fruits swept vp togither without beesoms: frō these three acts, three gods got names: (e) Inter∣•…•…, of the hatchets cutting, Intercisio: (f) Pilumnus, of Pilū the pestle or morter.

Deuerra, of Verro to sweepe: And these kept Syluanus from the woman in bed. Thus were they fayne to haue three good against one bad, or all hadde beene too little: and these three must with their handsome neate culture, oppose his rough, sauage brutishnesse Is this your goddes innocence? is this their concord? Are these your sauing Cittie Deities, farre more ridiulous then your Stage-goddes? When man and woman are wedde together, godde Iugatinus hath to doe: Nay that's tollerable. When the bride must bee ledde home, godde (g) Domiducus looke to your charge: now who must keepe her at home? godde Domitius: I but who must make her stay with her husband? why that can goddesse Manturna do. Oh why proceed wee further! spare, spare mans chaster eares: let carnall affect and shamefast secresie giue end to the rest! What doth all that crew of goddes in the Bride-hall chamber vppon the departure of the (h) Paranymphs, the feast maisters? Oh sir, not to make the woman more shamefast by their beeing present but because shee is weake and timerous, to helpe her to loose her virginity with lesse difficulty. For there is goddesse Virginensis, Godde Subigus, goddesse Pre∣ma, goddesse Partunda, and Venus, and Priapus. If the man stood in need of helpe in this businesse, why were not one of them sufficient to helpe him? Would not Venus her power serue, who they said was so called because virginity could not be lost without her helpe? If there bee any shame in man, that is not in the gods, when the marryed couple shall thinke that so many goddes of both sexes to stand by at their carnall coniunction, and haue their handes in this businesse, will not hee bee lesse forward and shee more froward? If (i) Virginensis bee there to loose the Virgin girdle, Sub•…•…gus to subiect her vnder the man, and Prema to presse her downe from moouing after the act, what shall * 1.1 Partunda haue to doe but blush and gette her out of dores, and leaue the husband to doe his businesse. For it were very dishonest for any one to fulfill her name vppon the bride, but hee. But perhaps they allow her presence because shee is a female. If shee were a male and called Partundus, the husband would call more protectors of his wiues honesty against him, then the childe-bearing wo∣man doth against Syluanus. But what talke I of this, when (k) Priapus (that vnreasonable male) is there vppon whose (l) huge and beastly member: the new bride was commanded (after a most honest, old and religious order ob∣serued by the Matrons) to gette vppe and sitte? Now, now lette them go, and casheere their fabulous theology from the politicall, the Theater from the Cit∣tie, the Stage from the Temple, the Poets verses from the Priests Documents, as turpitude from honesty, falshood from truth, lightnesse from grauity, foolery from seriousnesse! Now lette them vse all the suttle art they can in it! Wee know what they doe that vnderstand the dependance of the fabulous theology vppon the ciuill, and that from the Poets verses it redoundes to the Citty againe as an Image from a glasse, and therefore they, not daring to condemne the ciuill kind, present the Image thereof and that they spare not to spit true dis∣grace vppon, that as many as can conceiue them, may lothe the thing that shape presenteth and resembleth: Which the goddes notwithstanding behold with such pleasure, that that very delight of theirs bewrayes their damned essen∣ces; and therefore by terrible meanes haue they wrung these Stage-honours from their seruantes in the sacrifices: Manifesting heereby that them-selues were most vncleane spirits, and making that abiect, reprobate, and absurd Stage-diuinity a part of this ciuill kinde that was held selected and approued, that all of it beeing nought but a lumpe of absurdity framed of such false goddes,

as neuer were, one part of it might bee preserued in the Priestes writings, and another in the Poets. Now whether it haue more parts is another question. As for Varro's diuision, I thinke I haue made it playne inough that the diuinity of the Stage and the Citty belong both to that one politike kinde: And see∣ing they are both markeable with the like brandes of foule, false and vnwor∣thy impiety, farre bee it from religious men to expect eternall life from eyther of them. Lastly Varro him-selfe reckons his goddes from mans originall, be∣ginning with Ianus, and so proceedes through mans life to his age, and death, ending with (m) Naenia, a goddesse whose verses were sung at old mens fu∣nerals. And then hee mentions goddes that concernes not man, but his acci∣dents, as apparrell, meate, and such necessaries of life, shewing what each onely could, and consequently what one should aske of each one. In which vniuersall dilligence of his hee neuer shewed whome to aske eternall life of, for which onely it is that wee are Christians. Who is therefore so dull, that hee conceiueth not that this man in his dilligent discouery of politike Di∣uinity, and his direct and apparant comparison of it with the fabulous kinde, and his playne affirmation that this fabulous kinde was a part of the ciuill, desired onely (〈◊〉〈◊〉) to gette a place for the naturall kinde (which hee called the Phy∣losophers kinde) in the mindes of men? Fully reprehending the fabulous kinde, but not daring meddle with the ciuill, onely shew it subiect to reprehension, so that it beeing excluded together with the fabulous, the naturall kinde might haue sole place in the elections of all good vnderstandings. Of which kinde GOD willing I meane to speake more peculiarly and fully in place conuenient.

L. VIVES.

FOr (a) women] ipsam, or ipsas. It is a great question in Phylosophy. Plato and Aristole say no, only they let down in copulation a certain humor like vnto sweat, which hath no vse in generation: Pythagoras and Democritus say they are spermatique: and Epicurus also after them, as he vseth to follow Democritus. Hipponax as a meane between them both, saith it is sperm, but not vseful in generation, because it remaineth not in the vessel of conception. (b) Wine and 〈◊〉〈◊〉] The Satyrs and mad-women called the Howling-Bacchae followed Bacchus. Here-vpon * 1.2 Eustathius saith he had his name from that confused cry. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be mad) and that a [c] more was added to help the sound. The women were also called Mimallonides, of a hil in Asia minor called minans, & Bassarides, and Thyiades of Thyia where Bacchus his rites had first insti∣tution. Plutarch describeth their pomp thus: First, was carryed a flag on of wine, & a sprig of a vinet then one led a goate: after a boxe, a pine apple, and a vine-prop: all which afterward grew out of vse, and gaue place to better. De cupid. opum. There was also the vanne (Virgill.) which is otherwise called the creele. Seruius. Varro names the vine-prop and the pine-apple, w^t were like the Iuy lauelins y^• the Bacchae bore, which followed Bacchus into India. These Iauelins were all guirt ro•…•…nd with branches of the vine and Iuy, this Iuy they added because one kinde of it procureth madnes, and makes men drunk (saith Plutarch) without wine, and appeaseth thē that are ready to fal into fury: indeed al Iuy is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to prouoke lust: the Thirse is also the nup∣tial crown: also the lamp that they bore in honor of Dionysius: but when it striues for y^e crowne it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the last sillable acute. In those sacrifices, the offers were rapt with fury, & thence came the name of Bacchus. Val. Prob. Bacchari, is to rage, and the Bacchae were those ra∣ging bedlem women that performed this sacrifice to Liber Pater: they were called Maenades, & * 1.3 He Menoles quasi all mad as Clement saith. Euseb. (c) They were mad] Quiet mindes would not haue committed such fooleries, filthynesse and butcheries; for many slaughters were com∣mitted in those sacrifices. Pentheus, Minus King of India, Lycurgus of Thrace, and Orpheus, were all thus murdered. (d) Yet the Senate] of the expulsion by a decree, read Liuy lib. 39. (e) Intercidona] So it is in most of the old copyes. (f) Pilumnus] Pilumnus and Picum∣nus * 1.4

were bretheren gods. Picamnus found out the mannuring of grounds, and therefore •…•…as called Sterquidinus▪ Pilumnus •…•…ound out the manner of braying or grinding of corne and th•…•…∣fore was worshipped by the Bakers, and, the pestle called Pilum after him. (Seru▪ in Ae•…•…▪ 9▪ Italy (saith Capella) ascribeth the grinding of corne to Pilumnus. (lib. 2.) Pilum was also a 〈◊〉〈◊〉 weapon with a three square yron head•…•…, nine nches long, the staffe fiue foote 〈◊〉〈◊〉: and also an instrument where-with they beat any thing to poulder in a morter. iMod•…•…stus. The ancient Heturians and Latines made all their meale by morters with hand-labour. After∣wards were Milles inuented for fit vse: which had also plaine and wodden pestles. (Plin. l. 18.) Marcellus saith that Pilumnus and Picumnus were rulers of marriage fortunes. Varro de vita pop. Rom. l. 2.) If the child liued, that the Midwife placed it vppon the earth, for to bee straight and lucky, and then was there a bed made in the house for Pilumnus and Picumnus. (d) Domi∣ducus] Capella cals Iuno so: Interduca, Domiduca, Vnxia, and Cynthia (saith he) thou art to be in∣uoked at marriages by y^e virgins, to protect their Iourney. (l. 2.) he speaketh to Iuno: thou must lead them to fortunate houses, & at the anoynting of the posts, stick down al good luck there, * 1.5 and when they put of their girdle in their beds, then do not faile them: al this Capella) (h) Pa∣ranymps] Hierome called them the pronubi, such as brought the Bride to hir husbands bed: the Latines also called them auspices, because (as Tully saith) they hand-fisted them and presaged good luck to the marriage: these came from the Bridegroom to the Bride, and returned fromhi•…•… to him for the vaile. Tacitus hath these words of Nero: he was obscaene in all things lawfull, and lawlesse, and left no villany vnpractised, but for more filthinesse, made a sollemne marriage with one of his kennell of his vnnaturall letchers called Pythagoras: hee wore his vaile, sent two auspices to him, ordained the brid-bed and the nuptiall tapers. (i) Virginensis] Capella seemes to call her Cinthi•…•… Iuno. The virgins of old wore a Virgin fillet. Hom. Odyss. 11. which custome Rome got vp, & kept it vntil the ruine of the Empire. Martia. Qui zona soluit diu Ligatam: who loos'd y^e long knit-fillet, &c. In 〈◊〉〈◊〉 they vse them yet. (k) Priapus] he was expelled from Lamps•…•… * 1.6 where he was borne, for the hugenesse of his pre-pendent. Seruius. Lactantius writes that he & Silenus his asse, being al in Bacchus his company, stroue who bore the better toole: and that the Asse ouer-came him, and therfore Pryapus killed him. Collumnella calleth him the terrible-mem∣berd-god. Ouid in his Priap•…•…ia hath much hereof, which for shames-sake I omit. (l) Hvg•…•… and beast-like] Ouid confirmeth this.

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 grauis 〈◊〉〈◊〉, &c. Since (Pryapus) thou hast so huge a toole.

And a little after.

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 pampi•…•…o caput, Ruber 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.

Thou cro•…•…n'd in vines with fiery face dost fitte▪ Yet looks thy toole as fiery euery whitte.

Horace also vseth fascinum in the same sence: because (saith Porphyry) that the witches often practised their crafts vpon this member: but I think rather because it kept away witch-crafts: for in Dionysius his feasts, Pryapus being rightly consecrated and crowned with a garland by the most honest Matron of the town, this was an auoidance of al witch-craft from the corne, as Augustine sheweth in the next book, out of Varro: and for the auoidance of witch-craft was the Bride bidden to •…•…it vpon it: for Pompeius Festus saith that the fescenine verses that were sung at marriages seem to deriue their name frō driuing away this fascinum: so was Pryapus the god of seed in marriages as wel as the fields, and worshipped that witch-craft should not hinder their fruitfulnesse, Vnles it be as Lactantius saith (l. 1.) y^• Mutinus was a god vpon whose priuy part the bride vsed to •…•…it, in signe that he had first tasted their chastity: that this was Priapus we shew∣ed in the 〈◊〉〈◊〉▪ book, his office was tō make the man more actiue and the woman more patient in the first cop•…•…ion, as Augustin here implieth. Festus •…•…aith also that the bride vsed to sitte on 〈◊〉〈◊〉 sheep-skin, to shew either that the old attire was such, or that hir chief office now was spinning of wooll: Plutarch saith that when they brought the bride they laid a sheep-skin vnder hir, and she bore home a dista•…•…e and a spindle. (m) Naenia] It was indeed a funerall song, sung to the flu•…•… in praise of the dead, by the hired mourner, all the rest weeping: Simonides his inuention. * 1.7 H•…•…. she was also a goddesse, hauing a Chappel without Port Viminall: hir name was deri∣ued from the voyce of the mourners: some it signifieth the end: other thinke it is drawne from the coll•…•… 〈◊〉〈◊〉 which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the out-most and treble string in Instruments is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and hereof 〈◊〉〈◊〉 the last song sung to one, called Naenia. (Fest. lib. 12. (n) Get a place.] The sence is Va•…•…s; 〈◊〉〈◊〉 vnder-hand is to worke out both the poetique and politique Di∣•…•…ity out of mens hearts, and leaue place onely for the naturall.

Notes

• * 1.1

  It signifies the ena∣bling of the woman to bring •…•…th a childe.
• * 1.2

  Bacchus!
• * 1.3

  Maenades.
• * 1.4

  Pilumnus.
• * 1.5

  Para▪ 〈◊〉〈◊〉.
• * 1.6

  Priapus.
• * 1.7

  N•…•….