"Those are guilty of impiety towards the gods," says Plato,
[15]
"who deny their existence; or who,
while they believe it, maintain that they do not interfere with what is
done below; or, in fine, who think that they can easily appease them by
sacrifices: three opinions equally pernicious." Plato has here said all
that the clearest light of nature has ever been able to say in point of
religion. The magnificence of external worship has a principal
connection with the institution of the state. In good republics, they
have curbed not only the luxury of vanity, but even that of
superstition. They have introduced frugal laws into religion. Of this
number are many of the laws of Solon; many of those of Plato on
funerals, adopted by Cicero; and, in fine, some of the laws of Numa on
sacrifices.
[16]
Birds, says Cicero,
[17]
and paintings begun and finished in a day
are gifts the most divine. We offer common things, says a Spartan, that
we may always have it in our power to honour the gods.
The desire of man to pay his worship to the deity is very different
from the magnificence of this worship. Let us not offer our treasures to
him if we are not proud of showing that we esteem what he would have us
despise.
"What must the gods think of the gifts of the impious," said the
admirable Plato, "when a good man would blush to receive presents from a
villain?"
Religion ought not, under the pretence of gifts, to draw from the
people what the necessity of the state has left them; but as Plato
says,
[18]
"The chaste and the pious ought to offer gifts which resemble
themselves."
Nor is it proper for religion to encourage expensive funerals. What
is there more natural than to take away the difference of fortune in a
circumstance and in the very moment which equals all fortunes?
