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nydus/The City of God, Volume IPublic

Saint Augustine defends the Christian religion against accusations that the sack of Rome by the Goths resulted from the abandonment of polytheistic worship. This twenty-two-book treatise refutes pagan arguments regarding worldly prosperity and divine worship before establishing the author's own theology concerning the origin, history, and destiny of the city of God and the city of the world.

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Table of Contents

BOOK SEVENTH.

called three, held to be three, worshipped as three, having their own several altars, their own shrines, rites, images, priests, whilst their own false demons also through these things defile the prostituted soul. Let this further question be answered: What part of the earth does a part of the soul of the world permeate in order to make the god Tellumo? No, says he; but the earth being one and the same, has a double life,—the masculine, which produces seed, and the feminine, which receives and nourishes the seed. Hence it has been called Tellus from the feminine principle, and Tellumo from the masculine. Why, then, do the priests, as he indicates, perform divine service to four gods, two others being added,—namely, to Tellus, Tellumo, Altor, and Rusor? We have already spoken concerning Tellus and Tellumo. But why do they worship Altor?247 Because, says he, all that springs of the earth is nourished by the earth. Wherefore do they worship Rusor?248 Because all things return back again to the place whence they proceeded.

24. *Concerning the surnames of Tellus and their significations, which, although they indicate many properties, ought not to have established the opinion that there is a corresponding number of gods.*

The one earth, then, on account of this fourfold virtue, ought to have had four surnames, but not to have been considered as four gods,—as Jupiter and Juno, though they have so many surnames, are for all that only single deities,—for by all these surnames it is signified that a manifold virtue belongs to one god or to one goddess; but the multitude of surnames does not imply a multitude of gods. But as sometimes even the vilest women themselves grow tired of those crowds which they have sought after under the impulse of wicked passion, so also the soul, become vile, and prostituted to impure spirits, sometimes begins to loathe to multiply to itself gods to whom to surrender itself to be polluted by them, as much as it once delighted in so doing. For Varro himself, as if ashamed of that crowd of gods, would make Tellus to be

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