13. We have shown
sufficiently, as I suppose, that victims, and the things which go along
with them, are offered in vain to the immortal gods, because they are
neither nourished by them, nor feel any pleasure, nor lay aside their
anger and resentment, so as either to give good fortune, or to drive
away and avert the opposite. We have now to examine that point
also which has been usually asserted by some, and applied to forms of
ceremony. For they say that these sacred rites were instituted to
do honour to the gods of heaven, and that these things which they do,
they do to show them honour, and to magnify the powers of the
deities by them. What if they were to say, in like manner, that
they keep awake and sleep, walk about, stand still, write something,
and read, to give honour to the gods, and make them more glorious in
majesty? For what substance is there added to them from the blood
of cattle, and from the other things which are prepared in sacrificing?
what power is given and added to them? For all honour, which
is said to be offered
by any one, and to be yielded to reverence for a greater being, is of a
kind having reference to the other; and consists of two parts, of the
concession of the giver, and the increase of honour of the
receiver. As, if any one, on seeing a man famed for his very
great power4827
and
authority, were to make way for him, to stand up, to uncover his head,
and leap down from his carriage, then, bending forward to salute him
with slavish servility and
4828
| 4828 Lit., “imitating a
slave’s servility”—ancillatum, the
emendation of Hemsterhuis, adopted by Orelli, Hild., and Oehler for the
unintelligible ms.
ancillarum. |
trembling agitation, I see what is
aimed at in showing such respect: by the bowing down of the one,
very great
honour is given to the other, and he is made to
appear great whom the respect of an inferior exalts and places above
his own rank.
4829
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