If, then, Plato defined the wise man as one who imitates, knows, loves this God, and who is rendered blessed through fellowship with Him in His own blessedness, why discuss with the other philosophers? It is evident that none come nearer to us than the Platonists. To them, therefore, let that fabulous theology give place which delights the minds of men with the crimes of the gods; and that civil theology also, in which impure demons, under the name of gods, have seduced the peoples of the earth given up to earthly pleasures, desiring to be honoured by the errors of men, and, by filling the minds of their worshippers with impure desires, exciting them to make the representation of their crimes one of the rites of their worship, whilst they themselves found in the spectators of these exhibitions a most pleasing spectacle,--a theology in which, whatever was honourable in the temple, was defiled by its mixture with the obscenity of the theatre, and whatever was base in the theatre was vindicated by the abominations of the temples. To these philosophers also the interpretations of Varro must give place, in which he explains the sacred rites as having reference to heaven and earth, and to the seeds and operations of perishable things; for, in the first place, those rites have not the signification which he would have men believe is attached to them, and therefore truth does not follow him in his attempt so to interpret them; and even if they had this signification, still those things ought not to be worshipped by the rational soul as its god which are placed below it in the scale of nature, nor ought the soul to prefer to itself as gods things to which the true God has given it the preference. The same must be said of those writings pertaining to the sacred rites, which Numa Pompilius took care to conceal by causing them to be buried along with himself, and which, when they were afterwards turned up by the plough, were burned by order of the senate. And, to treat Numa with all honour, let us mention as belonging to the same rank as these writings that which Alexander of Macedon wrote to his mother as communicated to him by Leo, an Egyptian high priest. In this letter not only Picus and Faunus, and Æneas and Romulus, or even Hercules and Æsculapius and Liber, born of Semele, and the twin sons of Tyndareus, or any other mortals who have been deified, but even the principal gods themselves,[294] to whom Cicero, in his Tusculan questions,[295] alludes without mentioning their names, Jupiter, Juno, Saturn, Vulcan, Vesta, and many others whom Varro attempts to identify with the parts or the elements of the world, are shown to have been men. There is, as we have said, a similarity between this case and that of Numa; for, the priest being afraid because he had revealed a mystery, earnestly begged of Alexander to command his mother to burn the letter which conveyed these communications to her. Let these two theologies, then, the fabulous and the civil, give