Caius Marcius Coriolanus

When, however, the senate passed a decree that whatsoever they asked for themselves in the way of honour or favour, should be furnished and done for them by the magistrates, they asked for nothing else besides the erection of a temple of Women’s Fortune, the expense of which they offered to contribute of themselves, if the city would undertake to perform, at the public charge, all the sacrifices and honours, such as are due to the gods.

The senate commended their public spirit, and erected the temple and its image at the public charge,[*](Cf.Livy, ii. 40,11. ) but they none the less contributed money themselves and set up a second image of the goddess, and this, the Romans say, as it was placed in the temple, uttered some such words as these:

Dear to the gods, O women, is your pious gift of me.

These words were actually uttered twice, as the story runs, which would have us believe what is difficult of belief and probably never happened. For that statues have appeared to sweat, and shed tears, and exude something like drops of blood, is not impossible; since wood and stone often contract a mould which is productive of moisture, and cover themselves with many colours, and receive tints from the atmosphere; and there is nothing in the way of believing that the Deity uses these phenomena sometimes as signs and portents.

It is possible also that statues may emit a noise like a moan or a groan, by reason of a fracture or a rupture, which is more violent if it takes place in the interior. But that articulate speech, and language so clear and abundant and precise, should proceed from a lifeless thing, is altogether impossible; since not even the soul of man, or the Deity, without a body duly organized and fitted with vocal parts, has ever spoken and conversed.

But where history forces our assent with numerous and credible witnesses, we must conclude that an experience different from that of sensation arises in the imaginative part of the soul, and persuades men to think it sensation; as, for instance, in sleep, when we think we see and hear, although we neither see nor hear. However, those who cherish strong feelings of good-will and affection for the Deity, and are therefore unable to reject or deny anything of this kind, have a strong argument for their faith in the wonderful and transcendent character of the divine power.

For the Deity has no resemblance whatever to man, either in nature, activity, skill, or strength; nor, if He does something that we cannot do, or contrives something that we cannot contrive, is this contrary to reason; but rather, since He differs from us in all points, in His works most of all is He unlike us and far removed from us. But most or the Deity’s powers, as Heracleitus says,[*](Fragment 116 (Bywater, p. 45))

escape our knowledge through incredulity.