City of God

It is certainly a remarkable thing how this Egyptian, when expressing his grief that a time was coming when those things would be taken away from Egypt, which he confesses to have been invented by men erring, incredulous, and averse to the service of divine religion, says, among other things, “Then shall that land, the most holy place of shrines and temples, be full of sepulchres and dead men,” as if, in truth, if these things were not taken away, men would not die! As if dead bodies could be buried elsewhere than in the ground! As if, as time advanced, the number of sepulchres must not necessarily increase in proportion to the increase of the number of the dead! But they who are of a perverse mind, and opposed to us, suppose that what he grieves for is that the memorials of our martyrs were to succeed to their temples and shrines, in order, forsooth, that they may have grounds for thinking that gods were worshipped by the pagans in temples, but that dead men are worshipped by us in sepulchres. For with such blindness do impious men, as it were, stumble over mountains, and will not see the things which strike their own eyes, that they do not attend to the fact that in all the literature of the pagans there are not found any, or scarcely any gods, who have not been men, to whom, when dead, divine honors have been paid. I will not enlarge on the fact that Varro says that all dead men are thought by them to be gods— Manes and proves it by those sacred rites which are performed in honor of almost all the dead, among which he mentions funeral games, considering this the very highest proof of divinity, because games are only wont to be celebrated in honor of divinities. Hermes himself, of whom we are now treating, in that same book in which, as if foretelling future things, he says with sorrow “Then shall that land, the most holy place of shrines and temples, be full of sepulchres and dead men,” testifies that the gods of Egypt were dead men. For, having said that their forefathers, erring very far with respect to the knowledge of the gods, incredulous and inattentive to the divine worship and service, invented the art of making gods, with which art, when invented, they associated the appropriate virtue which is inherent in universal nature, and by mixing up that virtue with this art, they called forth the souls of demons or of angels (for they could not make souls), and caused them to take possession of, or associate themselves with holy images and divine mysteries, in order that through these souls the images might have power to do good or harm to men;— having said this, he goes on, as it were, to prove it by illustrations, saying, “Your grandsire, O Æsculapius, the first discoverer of medicine, to whom a temple was consecrated in a mountain of Libya, near to the shore of the crocodiles, in which temple lies his earthly man, that is, his body—for the better part of him, or rather the whole of him, if the whole man is in the intelligent life, went back to heaven,— affords even now by his divinity all those helps to infirm men which formerly he was wont to afford to them by the art of medicine.” He says, therefore that a dead man was worshipped as a god in that place where he had his sepulchre. He deceives men by a falsehood, for the man “went back to heaven.” Then he adds “Does not Hermes, who was my grandsire, and whose name I bear, abiding in the country which is called by his name, help and preserve all mortals who come to him from every quarter?” For this elder Hermes, that is, Mercury, who, he says, was his grandsire, is said to be buried in Hermopolis, that is, in the city called by his name; so here are two gods whom he affirms to have been men, Æsculapius and Mercury. Now concerning Æsculapius, both the Greeks and the Latins think the same thing; but as to Mercury, there are many who do not think that he was formerly a mortal, though Hermes testifies that he was his grandsire. But are these two different individuals who were called by the same name? I will not dispute much whether they are different individuals or not. It is sufficient to know that this Mercury of whom Hermes speaks is, as well as Æsculapius, a god who once was a man, according, to the testimony of this same Trismegistus, esteemed so great by his countrymen, and also the grandson of Mercury himself.

Hermes goes on to say, “But do we know how many good things Isis, the wife of Osiris, bestows when she is propitious, and what great opposition she can offer when enraged?” Then, in order to show that there were gods made by men through this art, he goes on to say, “For it is easy for earthly and mundane gods to be angry, being made and composed by men out of either nature;” thus giving us to understand that he believed that demons were formerly the souls of dead men, which, as he says, by means of a certain art invented by men very far in error, incredulous, and irreligious, were caused to take possession of images, because they who made such gods were not able to make souls. When, therefore, he says “either nature,” he means soul and body—the demon being the soul, and the image the body. What, then, becomes of that mournful complaint, that the land of Egypt, the most holy place of shrines and temples, was to be full of sepulchres and dead men? Verily, the fallacious spirit, by whose inspiration Hermes spoke these things, was compelled to confess through him that even already that land was full of sepulchres and of dead men, whom they were worshipping as gods. But it was the grief of the demons which was expressing itself through his mouth, who were sorrowing on account of the punishments which were about to fall upon them at the tombs of the martyrs. For in many such places they are tortured and compelled to confess, and are cast out of the bodies of men, of which they had taken possession.