Chapter V

You object, however, “ that he who hears words looks to their signification, so that it is sufficient the conception remains the same, whatever the words may be that are used .” But the thing is not such as you suspect it to be. For if names subsisted through compact [127] it would be of no consequence whether some were used instead of others. But if they are suspended from the nature of things, those names which are more adapted to it will also be more dear to the Gods. From this, therefore, it is evident that the language of sacred nations is very reasonably preferred to that of other men. To which may be added, that names do not entirely preserve the same meaning when translated into another language; but there are certain idioms 295 in each nation which cannot be signified by language to another nation. And, in the next place, though it should be possible to translate them, yet they no longer preserve the same power when translated. Barbarous names, likewise, have much emphasis, great conciseness, and participate of less ambiguity, variety, and multitude. Hence, on all these accounts, they are adapted to more excellent natures. Take away, therefore, entirely those suspicions of yours which fall off from the truth, viz. “ if he who is invoked is either an Egyptian or uses the Egyptian language .” But rather think that as the Egyptians were the first of men [128] who 296 were allotted the participation of the Gods, the Gods when invoked rejoice in the Egyptian rites. Again, however, if all these were the fraudulent devices of enchanters, how is it possible that things which are in the most eminent degree united to the Gods, which also conjoin us with them, and have powers all but equal to those of superior beings, should be phantastic devices, though without them no sacred operation can be effected? But neither “ do these veils [by which arcana are concealed] originate from our passions, which rumour ascribes 297 to a divine nature .” For beginning, not from our passions, but, on the contrary, from things allied to the Gods, we make use of words adapted to them. “ Nor do we frame conceptions of a divine nature, contrary to its real mode of subsistence. ” But conformably to the nature which it possesses, and to the truth concerning it, which those obtained who first established the laws of sacred religion, we persevere in our conceptions of divinity. For if any thing else in religious legal institutions is adapted to the Gods, this must certainly be immutability. And it is necessary that ancient prayers, [129] like sacred asyla, should be preserved invariably the same, neither taking any thing from them, nor adding any thing to them which is elsewhere derived. For this is nearly the cause at present that both names and prayers have lost their efficacy, because they are continually changed through the innovation and illegality of the Greeks. For the Greeks are naturally studious of novelty, and are carried about 298 every where by their volatility; neither possessing any stability themselves, nor preserving what they have received from others; but rapidly relinquishing this, they transform every thing through an unstable desire of discovering something new. But the Barbarians are stable in their manners, and firmly continue to employ the same words. Hence they are dear to the Gods, and proffer words which are grateful to them; but which it is not lawful for any man by any means to change. And thus much we have said in answer to you concerning names, which though they are inexplicable, and are called Barbaric, yet are adapted to sacred concerns. 299 SECTION VIII.