It was a part of this same reasonableness of the Greeks which induced them to bestow upon the actors of these same plays no inconsiderable civic honors.In the above-mentioned book of the De Republica, it is mentioned that ?schines, a very eloquent Athenian, who had been a tragic actor in his youth, became a statesman, and that the Athenians again and again sent another tragedian, Aristodemus, as their plenipotentiary to Philip.For they judged it unbecoming to condemn and treat as infamous persons those who were the chief actors in the scenic entertainments which they saw to be so pleasing to the gods.No doubt this was immoral of the Greeks, but there can be as little doubt they acted in conformity with the character of their gods; for how could they have presumed to protect the conduct of the citizens from being cut to pieces by the tongues of poets and players, who were allowed, and even enjoined by the gods, to tear their divine reputation to tatters? And how could they hold in contempt the men who acted in the theatres those dramas which, as they had ascertained, gave pleasure to the gods whom they worshipped? Nay, how could they but grant to them the highest civic honors? On what plea could they honor the priests who offered for them acceptable sacrifices to the gods, if they branded with infamy the actors who in behalf of the people gave to the gods that pleasure or honour which they demanded, and which, according to the account of the priests, they were angry at not receiving.Labeo,(1) whose learning makes him an authority on such points, is of opinion that the distinction between good and evil deities should find expression in a difference of worship;that the evil should be propitiated by bloody sacrifices and doleful rites, but the good with a joyful and pleasant observance, as, e.g.(as he says himself), with plays, festivals, and banquets.(1) All this we shall, with God's help, hereafter discuss.
At present, and speaking to the subject on hand, whether all kinds of offerings are made indiscriminately to all the gods, as if all were good (and it is an unseemly thing to conceive that there are evil gods; but these gods of the pagans are all evil, because they are not gods, but evil spirits), or whether, as Labeo thinks, a distinction is made between the offerings presented to the different gods the Greeks are equally justified in honoring alike the priests by whom the sacrifices are offered, and the players by whom the dramas are acted, that they may not be open to the charge of doing an injury to all their gods, if the plays are pleasing to all of them, or (which were still worse) to their good gods, if the plays are relished only by them.
CHAP.12.--THAT THE ROMANS, BY REFUSING TO THE POETS THE SAME LICENSEIN RESPECT OF
MEN WHICH THEY ALLOWED THEM IN THE CASE OF THE GODS, SHOWED A MOREDELICATE
SENSITIVENESS REGARDING THEMSELVES THAN REGARDING THE GODS.
The Romans, however, as Scipio boasts in that same discussion, declined having their conduct and good name subjected to the assaults and slanders of the poets, and went so far as to make it a capital crime if any one should dare to compose such verses.
This was a very honorable course to pursue, so far as they themselves were concerned, but in respect of the gods it was proud and irreligious: for they knew that the gods not only tolerated, but relished, being lashed by the injurious expressions of the poets, and yet they themselves would not suffer this same handling;and what their ritual prescribed as acceptable to the gods, their law prohibited as injurious to themselves.How then, Scipio, do you praise the Romans for refusing this license to the poets, so that no citizen could be calumniated, while you know that the gods were not included trader this protection? Do you count your senate-house worthy of so much higher a regard than the Capitol? Is the one city of Rome more valuable in your eyes than the whole heaven of gods, that you prohibit your poets from uttering any injurious words against a citizen, though they may with impunity cast what imputations they please upon the gods, without the interference of senator, censor, prince, or pontiff? It was, forsooth, intolerable that Plautus or Naevus should attack Publius and Cneius Scipio, insufferable that Caecilius should lampoon Cato; but quite proper that your Terence should encourage youthful lust by the wicked example of supreme Jove.
CHAP.13.--THAT THE ROMANS SHOULD HAVE UNDERSTOOD THAT GODS WHO DESIREDTO BE
WORSHIPPED IN LICENTIOUS ENTERTAINMENTS WERE UNWORTHY OF DIVINE HONOR.
But Scipio, were he alive, would possibly reply: "How could we attach a penalty to that which the gods themselves have consecrated? For the theatrical entertainments in which such things are said, and acted, and performed, were introduced into Roman society by the gods, who ordered that they should be dedicated and exhibited in their honor." But was not this, then, the plainest proof that they were no true gods, nor in any respect worthy of receiving divine honours from the republic?