Tertullian · a new plain-English translation from the original language
[1] The origin of games of both kinds is common, their titles are common, springing as they do from common causes; it follows of necessity that their trappings too are common in the general charge of idolatry, their common begetter. [2] But the circus games have a rather more processional staging, from which they properly take their name: a procession goes ahead, proving what it is in itself by the parade of statues, the train of images, the chariots, the ceremonial cars, the litters, the thrones, the crowns, the trophies. [3] And what rites besides, what sacrifices go before, come between, and follow after; how many guilds, how many priesthoods, how many officials are set in motion — the people of that city know it well, the city where the assembly of demons has taken up residence. [4] If in the provinces this is managed with less lavishness, in proportion to lesser resources, still every circus game everywhere must be traced back to the source from which it is sought and derived, and is thereby stained by that source. For even a thin trickle carries the character of its own spring, and a small twig the character of its own branch. [5] Whether the show is extravagant or modest is neither here nor there — what offends God is the procession of the circus as such, whatever its scale: even if it carries only a few statues, idolatry is present in that one; even if it drags along only a single ceremonial car, it is still Jupiter's cart. However cheaply got up or however lavishly and splendidly furnished, any idolatry is rated by the wealth of its own crime.