5. We have next to examine
the argument which we hear continually coming from the lips of the
common people, and find embedded in popular conviction, that
sacrifices are offered to the gods of heaven for this purpose, that
they may lay aside their anger and passions, and may be restored to a
calm and placid tranquillity, the indignation of their fiery spirits
being assuaged. And if we remember the definition which we should
always bear steadily in mind, that all agitating feelings are unknown
to the gods, the consequence is, a belief4794
| 4794
So the ms., LB., Oberthür, Orelli,
Hild., and Oehler, reading consec-, for which the rest
read consen-taneum est credere—“it is fitting to
believe.” |
that the gods are never
angry; nay,
rather, that no passion is further from them than that which,
approaching most nearly to
the spirit of wild beasts and savage
creatures, agitates those who
suffer it with tempestuous feelings, and
brings them into
danger of
destruction. For whatever is harassed
by any
kind of disturbance,
4795
| 4795
Lit., “motion of anything.” |
is, it is clear, capable of suffering,
and frail; that which has been subjected to suffering and frailty must
be
mortal; but
anger harasses and
destroys4796
those who are subject to it: therefore that should be
called
mortal which has been made subject to the emotions of
anger. But yet we know that the gods should be never-dying, and
should possess an
immortal nature; and if this is clear and certain,
anger has been separated far from them and from their state. On
no ground, then, is it fitting to wish to appease that in the gods
above which you see cannot suit their blessed state.
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