These, not verity but vanity has made goddesses. For these are gifts of the true God, not themselves goddesses. However, where virtue and felicity are, what else is sought for? What can suffice the man whom virtue and felicity do not suffice? For surely virtue comprehends all things we need do, felicity all things we need wish for. If Jupiter, then, was worshipped in order that he might give these two things,—because, if extent and duration of empire is something good, it pertains to this same felicity,—why is it not understood that they are not goddesses, but the gifts of God? But if they are judged to be goddesses, then at least that other great crowd of gods should not be sought after. For, having considered all the offices which their fancy has distributed among the various gods and goddesses, let them find out, if they can, anything which could be bestowed by any god whatever on a man possessing virtue, possessing felicity. What instruction could be sought either from Mercury or Minerva, when Virtue already possessed all in herself? Virtue, indeed, is defined by the ancients as itself the art of living well and rightly. Hence, because virtue is called in Greek ἀρετη, it has been thought the Latins have derived from it the term art. But if Virtue cannot come except to the clever, what need was there of the god Father Catius, who should make men cautious, that is, acute, when Felicity could confer this? Because, to be born clever belongs to felicity. Whence, although goddess Felicity could not be worshipped by one not yet born, in order that, being made his friend, she might bestow this on him, yet she might p. 75 confer this favor on parents who were her worshippers, that clever children should be born to them. What need had women in childbirth to invoke Lucina, when, if Felicity should be present, they would have, not only a good delivery, but good children too? What need was there to commend the children to the goddess Ops when they were being born; to the god Vaticanus in their birth-cry; to the goddess Cunina when lying cradled; to the goddess Rimina when sucking; to the god Statilinus when standing; to the goddess Adeona when coming; to Abeona when going away; to the goddess Mens that they might have a good mind; to the god Volumnus, and the goddess Volumna, that they might wish for good things; to the nuptial gods, that they might make good matches; to the rural gods, and chiefly to the goddess Fructesca herself, that they might receive the most abundant fruits; to Mars and Bellona, that they might carry on war well; to the goddess Victoria, that they might be victorious; to the god Honor, that they might be honored; to the goddess Pecunia, that they might have plenty money; to the god Aesculanus, and his son Argentinus, that they might have brass and silver coin? For they set down Aesculanus as the father of Argentinus for this reason, that brass coin began to be used before silver. But I wonder Argentinus has not begotten Aurinus, since gold coin also has followed. Could they have him for a god, they would prefer Aurinus both to his father Argentinus and his grandfather Aesculanus, just as they set Jove before Saturn. Therefore, what necessity was there on account of these gifts, either of soul, or body, or outward estate, to worship and invoke so great a crowd of gods, all of whom I have not mentioned, nor have they themselves been able to provide for all human benefits, minutely and singly methodized, minute and single gods, when the one goddess Felicity was able, with the greatest ease, compendiously to bestow the whole of them? nor should any other be sought after, either for the bestowing of good things, or for the averting of evil. For why should they invoke the goddess Fessonia for the weary; for driving away enemies, the goddess Pellonia; for the sick, as a physician, either Apollo or Æsculapius, or both together if there should be great danger? Neither should the god Spiniensis be entreated that he might root out the thorns from the fields; nor the goddess Rubigo that the mildew might not come,—Felicitas alone being present and guarding, either no evils would have arisen, or they would have been quite easily driven away. Finally, since we treat of these two goddesses, Virtue and Felicity, if felicity is the reward of virtue, she is not a goddess, but a gift of God. But if she is a goddess, why may she not be said to confer virtue itself, inasmuch as it is a great felicity to attain virtue?
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