oracles and in the prognostics of the augurs and soothsayers. All their
other ceremonies and observances depended upon these; because men
naturally believed that the God who could forecast their future weal or
woe, could also bring them to pass. Wherefore the temples, the prayers,
the sacrifices, and all the other rites of their worship, had their
origin in this, that the oracles of Delos, of Dodona, and others
celebrated in antiquity, held the world admiring and devout. But,
afterwards, when these oracles began to shape their answers to suit the
interests of powerful men, and their impostures to be seen through by
the multitude, men grew incredulous and ready to overturn every sacred
institution. For which reason, the rulers of kingdoms and commonwealths
should maintain the foundations of the faith which they hold; since
thus it will be easy for them to keep their country religious, and,
consequently, virtuous and united. To which end they should countenance
and further whatsoever tells in favour of religion, even should they
think it untrue; and the wiser they are, and the better they are
acquainted with natural causes, the more ought they to do so. It is
from this course having been followed by the wise, that the miracles
celebrated even in false religions, have come to be held in repute; for
from whatever source they spring, discreet men will extol them, whose
authority afterwards gives them currency everywhere.

These miracles were common enough in Rome, and among others this was
believed, that when the Roman soldiers were sacking the city of Veii,
certain of them entered the temple of Juno and spoke to the statue of
the goddess, saying, "_Wilt thou come with us to Rome?_" when to some
it seemed that she inclined her head in assent, and to others that they
heard her answer, "_Yea_." For these men being filled with religious awe
(which Titus Livius shows us by the circumstance that, in entering
the temple, they entered devoutly, reverently, and without tumult),