Arnobius — Against the Nations 2.39
39.1. Unless perhaps the king of the world—whom it is utmost rashness to utter from a human mouth—sent hither souls begotten from himself so that those who had been goddesses with him, free of bodily touch and temporary bound, should be plunged into human seeds, spring from women's births, utter and continue most silly wailings, suck milk-filled breasts, smear and soak themselves in their own filth, then be led frightened to silence by a nurse's motions and rattles when heard.
2. Did he send souls so that those who had been simple and of recently harmless goodness should learn among humans to pretend, dissemble, lie, circumvent, deceive, catch by flattering humility, roll one thing in the mind and promise another on the face, ensnare, trick the unknowing with wiles and ambushes, seek poisons through countless arts of malice and be shaped for the moment by mobility of deceit?
3. Did he send souls so that those living in peaceful placid tranquillity should take from bodies causes to become savage and monstrous, carry grudges and enmities, join wars, storm and overturn cities, oppress and enslave themselves under servitude's yoke and at last become another's power with birth-condition changed?
4. Did he send souls so that, made forgetful of truth and having forgotten what God is, they should entreat inert images, address wood, bronze and stones as divine powers, demand help from slain animals' gore, make no mention of themselves—nay, that some from these should doubt they exist or deny utterly that any exists?
5. Did he send souls so that those who in their own seats had been of one mind, equal in understanding and knowledge, after putting on mortal forms should disagree by splits of opinions, one thing seem just to some and another useful and right to others, contend about things to seek and flee, set for others limits of evils and goods, and that obscurity of things should face those wanting to know the truth and, as if bereft of eyes' lights, they should see nothing certain and be led into error through doubtful paths of suspicions?
Latin
39.1. Nisi forte rex mundi, is quem temeritatis est maximae humano ex ore depromere, idcirco ex se genitas huc animas misit, ut quae fuerant apud se deae, corporei tactus et temporariae circumscriptionis expertes, humana inmergerentur in semina, feminarum ex genitalibus prosilirent, ineptissimos ederent continuarentque vagitus, exsugerent fellitantes mammas, proluvie linerent et madidarent se sua, tunc ad silentium pavidae nutricis motibus et crepitaculis adducerentur auditis.
2. Idcirco animas misit, ut quae fuerant simplices et bonitatis nuper innoxiae, simulare in hominibus discerent, dissimulare mentiri circumscribere fallere, adulatoria humilitate captare, mente aliud volvere aliud in facie polliceri, inlaqueare, decipere dolis atque insidiis nescios, per innumeras artes malitiarum venena conquirere et ad usum temporis pellaciae mobilitate formari?
3. Idcirco animas misit, ut in pacata et placida tranquillitate degentes adsumerent ex corporibus causas quibus ferae fierent et immanes, simultates atque inimicitias gererent, consererent inter se bella, expugnarent atque everterent civitates, servitutis opprimerent et manciparent se iugo et ad ultimum fierent alterius altera potestatis natalium condicione mutata?
4. Idcirco animas misit, ut inmemores veritatis effectae et quidnam esset deus oblitae simulacris inertibus supplicarent, ligna aera et lapides divina adloquerentur ut numina, auxilia poscerent ex caesorum animantium cruore, nullam sui facerent mentionem, quinimmo ex: his aliae ut dubitarent se esse aut ullum esse penitus abnegarent?
5. Idcirco animas misit, ut quae in sedibus propriis mente fuerant una, intellectu et scientia paribus, postquam formas induere mortales, opinionum discriminibus dissiderent, aliud aliis iustum, aliud utile videretur et rectum, de appetendis rebus fugiendisque certarent, malorum ac bonorum alios aliae constituerent fines, veritatem cupientibus noscere rerum opponeretur obscuritas et velut oculorum luminibus viduae nihil certum viderent et per ancipites semitas suspicionum inducerentur errore?