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We may, however, consider their reasons. Is it to be believed, say
they, that our forefathers were besotted even to such a degree as not
to know that these things are divine gifts, and not gods? But as they
knew that such things are granted to no one, except by some god freely
bestowing them, they called the gods whose names they did not find out
by the names of those things which they deemed to be given by them;
sometimes slightly altering the name for that purpose, as, for
example, from war they have named Bellona, not bellum; from
cradles, Cunina, not cunoe; from standing corn, Segetia, not
seges; from apples, Pomona, not pomum; from oxen, Bubona, not
bos. Sometimes, again, with no alteration of the word, just as the
things themselves are named, so that the goddess who gives money is
called Pecunia, and money is not thought to be itself a goddess: so
of Virtus, who gives virtue; Honor, who gives honor; Concordia,
who gives concord; Victoria, who gives victory. So, they say,
when Felicitas is called a goddess, what is meant is not the thing
itself which is given, but that deity by whom felicity is given.
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