XXVII. And it has been shown that it is suitable to his character to keep festival; sabbaths therefore and festivals belong to the great Cause of all things alone, and absolutely to no man whatever. (91) For come, if you please, and contemplate with me the much celebrated festive assemblies of men. As for those which among the barbarian and Grecian nations have been established in compliance with fabulous fictions, all tending to no other object than to excite vain pride in various nations, they may be all passed over, for the entire life of a man would not be long enough to make an accurate and thorough investigation of all the absurdities which existed in each of those festivals. But with a due regard to our time, we will mention a few points in the most important of them, as a specimen of the whole. (92) In every festival then and assembly among men, the following are the most remarkable and celebrated points, security, relaxation, truce, drunkenness, deep drinking, revelling, luxury, amusement, music at the doors, banquets lasting through the night, unseemly pleasures, wedding feasts during the day, violent acts of insolence, practices of intemperance, indulgence of folly, pursuits of shameful things, an utter destruction and renunciation of what is good, wakefulness during the night for the indulgence of immoderate appetites, sleep by day when it is the proper time to be awake, a turning upside down of the laws of nature. (93) At such a time virtue is ridiculed as a mischievous thing, and vice is caught at as something advantageous. Then actions that ought to be done are held in no honour, and such as ought not be done are esteemed. Then music and philosophy and all education, the really divine images of the divine soul, are reduced to silence, and such practices as are panders and pimps of pleasure to the belly, and the parts adjacent to the belly, are alone allowed to raise their voice.
XXVIII. (94) Such are the festivals of those who call themselves happy men, and even while they confine their unseemly conduct within their houses and unconsecrated places, they appear to me to be less guilty. But when, like the rush of a torrent carrying everything away with it, their indecency approaches and insults the most holy temples, it immediately overtaxes all that there is sacred in them, performing unhallowed sacrifices, offering victims which ought not to be sacrificed, and prayers such as should never be accomplished; celebrating impious mysteries, and profane rites, displaying a bastard piety, an adulterated holiness, an impure purity, a falsified truth, a debauched service of God. (95) And besides all this, they wash their bodies with baths and purifications, but they neither desire nor endeavour to wash off the passions of their souls, by which their whole life is polluted; and they are eager to flock to the temples in white garments, clothes in robes without spot or stain, but they feel no shame at bringing a polluted mind up to the very inmost shrine. (96) And if any one of the beasts, to be sacrificed, is found to be not perfect and entire, it is driven out of the sacred precincts, and is not allowed to be brought to the altar, even though all these corporeal imperfections are quite involuntary on its part; but though they may themselves be wounded in their souls by sensible diseases, which the invincible power of wickedness has inflicted on them, or though, I might rather say, they are mutilated and curtailed of their fairest proportions, of prudence, and courage, and justice, piety, and of all the other virtues which the human race is naturally formed to possess, and although too they have contracted all this pollution and mutilation of their own free will, they nevertheless dare to perform sacrifices, thinking that the eye of God sees external objects alone, when the sun co-operates and throws light upon them, and that it cannot discern what is invisible in preference to what is visible, using itself as its own light. (97) For the eye of the living God does not need any other light to enable him to perceive things, but being himself archetypal light he pours forth innumerable rays, not one of which is capable of being comprehended by the outward sense, but they are all only intelligible to the intellect; in consequence of which God alone uses them who is only comprehensible to the intellect, and nothing that has any portion in creation uses them at all; for that which has been created is perceptible to the outward senses, but that nature which is only perceptible to the intellect cannot be comprehended by the outward sense.