Writings of Arnobius. Against the Heathen. (Adversus Gentes.) - Book I

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The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.)

Translated by Archdeacon Hamilton Bryce, LL.D., D.C.L., and Hugh Campbell, M.a.

Text edited by Rev. Alexander Roberts and James Donaldson and first published by T&T Clark in Edinburgh in 1867. Additional introductionary material and notes provided for the American edition by A. Cleveland Coxe, 1886.

Book I.

1. Since I have found some who deem themselves very wise in their opinions, acting as if they were inspired, [3165] and announcing with all the authority of an oracle, [3166] that from the time when the Christian people began to exist in the world the universe has gone to ruin, that the human race has been visited with ills of many kinds, that even the very gods, abandoning their accustomed charge, in virtue of which they were wont in former days to regard with interest our affairs, have been driven from the regions of earth,--I have resolved, so far as my capacity and my humble power of language will allow, to oppose public prejudice, and to refute calumnious accusations; lest, on the one hand, those persons should imagine that they are declaring some weighty matter, when they are merely retailing vulgar rumours; [3167] and on the other, lest, if we refrain from such a contest, they should suppose that they have gained a cause, lost by its own inherent demerits, not abandoned by the silence of its advocates. For I should not deny that that charge is a most serious one, and that we fully deserve the hatred attaching to public enemies, [3168] if it should appear that to us are attributable causes by reason of which the universe has deviated from its laws, the gods have been driven far away, and such swarms of miseries have been inflicted on the generations of men.

2. Let us therefore examine carefully the real significance of that opinion, and what is the nature of the allegation; and laying aside all desire for wrangling, [3169] by which the calm view of subjects is wont to be dimmed, and even intercepted, let us test, by fairly balancing the considerations on both sides, whether that which is alleged be true. For it will assuredly be proved by an array of convincing arguments, not that we are discovered to be more impious, but that they themselves are convicted of that charge who profess to be worshippers of the deities, and devotees of an antiquated superstition. And, in the first place, we ask this of them in friendly and calm language: Since the name of the Christian religion began to be used on the earth, what phenomenon, unseen before, [3170] unheard of before, what event contrary to the laws established in the beginning, has the so-called "Nature of Things" felt or suffered? Have these first elements, from which it is agreed that all things were compacted, been altered into elements of an opposite character? Has the fabric of this machine and mass of the universe, by which we are all covered, and in which we are held enclosed, relaxed in any part, or broken up? Has the revolution of the globe, to which we are accustomed, departing from the rate of its primal motion, begun either to move too slowly, or to be hurried onward in headlong rotation? Have the stars begun to rise in the west, and the setting of the constellations to take place in the east? Has the sun himself, the chief of the heavenly bodies, with whose light all things are clothed, and by whose heat all things are vivified, blazed forth with increased vehemence? has he become less warm, and has he altered for the worse into opposite conditions that well-regulated temperature by which he is wont to act upon the earth? Has the moon ceased to shape herself anew, and to change into former phases by the constant recurrence of fresh ones? Has the cold of winter, has the heat of summer, has the moderate warmth of spring and autumn, been modified by reason of the intermixture of ill-assorted seasons? Has the winter begun to have long days? has the night begun to recall the very tardy twilights of summer? Have the winds at all exhausted their violence? Is the sky not collected [3171] into clouds by reason of the blasts having lost their force, and do the fields when moistened by the showers not prosper? Does the earth refuse to receive the seed committed to it, or will not the trees assume their foliage? Has the flavour of excellent fruits altered, or has the vine changed in its juice? Is foul blood pressed forth from the olive berries, and is oil no longer supplied to the lamp, now extinguished? Have animals of the land and of the sea no sexual desires, and do they not conceive young? Do they not guard, according to their own habits and their own instinct, the offspring generated in their wombs? In fine, do men themselves, whom an active energy with its first impulses has scattered over habitable lands, not form marriages with due rites? Do they not beget dear children? do they not attend to public, to individual, and to family concerns? Do they not apply their talents as each one pleases, to varied occupations, to different kinds of learning? and do they not reap the fruit of diligent application? Do those to whom it has been so allotted, not exercise kingly power or military authority? Are men not every day advanced in posts of honour, in offices of power? Do they not preside in the discussions of the law courts? Do they not explain the code of law? do they not expound the principles of equity? All other things with which the life of man is surrounded, in which it consists, do not all men in their own tribes practise, according to the established order of their country's manners?

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3. Since this is so, and since no strange influence has suddenly manifested itself to break the continuous course of events by interrupting their succession, what is the ground of the allegation, that a plague was brought upon the earth after the Christian religion came into the world, and after it revealed the mysteries of hidden truth? But pestilences, say my opponents, and droughts, wars, famines, locusts, mice, and hailstones, and other hurtful things, by which the property of men is assailed, the gods bring upon us, incensed as they are by your wrong-doings and by your transgressions. If it were not a mark of stupidity to linger on matters which are already clear, and which require no defence, I should certainly show, by unfolding the history of past ages, that those ills which you speak of were not unknown, were not sudden in their visitation; and that the plagues did not burst upon us, and the affairs of men begin to be attacked by a variety of dangers, from the time that our sect [3172] won the honour [3173] of this appellation. For if we are to blame, and if these plagues have been devised against our sin, whence did antiquity know these names for misfortunes? Whence did she give a designation to wars? By what conception could she indicate pestilence and hailstorms, or how could she introduce these terms among her words, by which speech was rendered plain? For if these ills are entirely new, and if they derive their origin from recent transgressions, how could it be that the ancients coined terms for these things, which, on the one hand, they knew that they themselves had never experienced, and which, on the other, they had not heard of as occurring in the time of their ancestors? Scarcity of produce, say my opponents, and short supplies of grain, press more heavily on us. For, I would ask, were the former generations, even the most ancient, at any period wholly free from such an inevitable calamity? Do not the very words by which these ills are characterized bear evidence and proclaim loudly that no mortal ever escaped from them with entire immunity? But if the matter were difficult of belief, we might urge, on the testimony of authors, how great nations, and what individual nations, and how often such nations experienced dreadful famine, and perished by accumulated devastation. Very many hailstorms fall upon and assail all things. For do we not find it contained and deliberately stated in ancient literature, that even showers of stones [3174] often ruined entire districts? Violent rains cause the crops to perish, and proclaim barrenness to countries:--were the ancients, indeed, free from these ills, when we have known of [3175] mighty rivers even being dried up, and the mud of their channels parched? The contagious influences of pestilence consume the human race:--ransack the records of history written in various languages, and you will find that all countries have often been desolated and deprived of their inhabitants. Every kind of crop is consumed, and devoured by locusts and by mice :--go through your own annals, and you will be taught by these plagues how often former ages were visited by them, and how often they were brought to the wretchedness of poverty. Cities shaken by powerful earthquakes totter to their destruction:--what! did not bygone days witness cities with their populations engulphed by huge rents of the earth? [3176] or did they enjoy a condition exempt from such disasters?

4. When was the human race destroyed by a flood? was it not before us? When was the world set on fire, [3177] and reduced to coals and ashes? was it not before us? When were the greatest cities engulphed in the billows of the sea? was it not before us? When were wars waged with wild beasts, and battles fought with lions? [3178] was it not before us? When was ruin brought on whole communities by poisonous serpents? [3179] was it not before us? For, inasmuch as you are wont to lay to our blame the cause of frequent wars, the devastation of cities, the irruptions of the Germans and the Scythians, allow me, with your leave, to say,--In your eagerness to calumniate us, you do not perceive the real nature of that which is alleged.

5. Did we bring it about, that ten thousand years ago a vast number of men burst forth from the island which is called the Atlantis of Neptune, [3180] as Plato tells us, and utterly ruined and blotted out countless tribes? Did this form a prejudice against us, that between the Assyrians and Bactrians, under the leadership of Ninus and Zoroaster of old, a struggle was maintained not only by the sword and by physical power, but also by magicians, and by the mysterious learning of the Chaldeans? Is it to be laid to the charge of our religion, that Helen was carried off under the guidance and at the instigation of the gods, and that she became a direful destiny to her own and to after times? Was it because of our name, that that mad-cap Xerxes let the ocean in upon the land, and that he marched over the sea on foot? Did we produce and stir into action the causes, by reason of which one youth, starting from Macedonia, subjected the kingdoms and peoples of the East to captivity and to bondage? Did we, forsooth, urge the deities into frenzy, so that the Romans lately, like some swollen torrent, overthrew all nations, and swept them beneath the flood? But if there is no man who would dare to attribute to our times those things which took place long ago, how can we be the causes of the present misfortunes, when nothing new is occurring, but all things are old, and were unknown to none of the ancients?

6. Although you allege that those wars which you speak of were excited through hatred of our religion, it would not be difficult to prove, that after the name of Christ was heard in the world, not only were they not increased, but they were even in great measure diminished by the restraining of furious passions. For since we, a numerous band of men as we are, have learned from His teaching and His laws that evil ought not to be requited with evil, [3181] that it is better to suffer wrong than to inflict it, that we should rather shed our own blood than stain our hands and our conscience with that of another, an ungrateful world is now for a long period enjoying a benefit from Christ, inasmuch as by His means the rage of savage ferocity has been softened, and has begun to withhold hostile hands from the blood of a fellow-creature. But if all without exception, who feel that they are men not in form of body but in power of reason, would lend an ear for a little to His salutary and peaceful rules, and would not, in the pride and arrogance of enlightenment, trust to their own senses rather than to His admonitions, the whole world, having turned the use of steel into more peaceful occupations, would now be living in the most placid tranquillity, and would unite in blessed harmony, maintaining inviolate the sanctity of treaties.

7. But if, say my opponents, no damage is done to human affairs by you, whence arise those evils by which wretched mortals are now oppressed and overwhelmed? You ask of me a decided statement, [3182] which is by no means necessary to this cause. For no immediate and prepared discussion regarding it has been undertaken by me, for the purpose of showing or proving from what causes and for what reasons each event took place; but in order to demonstrate that the reproaches of so grave a charge are far removed from our door. And if I prove this, if by examples and [3183] by powerful arguments the truth of the matter is made clear, I care not whence these evils come, or from what sources and first beginnings they flow.

8. And yet, that I may not seem to have no opinion on subjects of this kind, that I may not appear when asked to have nothing to offer, I may say, What if the primal matter which has been diffused through the four elements of the universe, contains the causes of all miseries inherent in its own constitution? What if the movements of the heavenly bodies produce these evils in certain signs, regions, seasons, and tracts, and impose upon things placed under them the necessity of various dangers? What if, at stated intervals, changes take place in the universe, and, as in the tides of the sea, prosperity at one time flows, at another time ebbs, evils alternating with it? What if those impurities of matter which we tread trader our feet have this condition imposed upon them, that they give forth the most noxious exhalations, by means of which this our atmosphere is corrupted, and brings pestilence on our bodies, and weakens the human race? What if--and this seems nearest the truth--whatever appears to us adverse, is in reality not an evil to the world itself? And what if, measuring by our own advantages all things which take place, we blame the results of nature through ill-formed judgments? Plato, that sublime head and pillar of philosophers, has declared in his writings, that those cruel floods and those conflagrations of the I world are a purification of the earth; nor did that wise man dread to call the overthrow of the human race, its destruction, ruin, and death, a renewal of things, and to affirm that a youthfulness, as it were, was secured by this renewed strength. [3184]

9. It rains not from heaven, my opponent says, and we are in distress from some extraordinary deficiency of grain crops. What then, do you demand that the elements should be the slaves of your wants? and that you may be able to live more softly and more delicately, ought the compliant seasons to minister to your convenience? What if, in this way, one who is intent on voyaging complains, that now for a long time there are no winds, and that the blasts of heaven have for ever lulled? Is it therefore to be said that that peacefulness of the universe is pernicious, because it interferes with the wishes of traders? What if one, accustomed to bask himself in the sun, and thus to acquire dryness of body, similarly complains that by the clouds the pleasure of serene weather is taken away? Should the clouds, therefore, be said to hang over with an injurious veil, because idle lust is not permitted to scorch itself in the burning heat, and to devise excuses for drinking? All these events which are brought to pass, and which happen under this mass of the universe, are not to be regarded as sent for our petty advantages, but as consistent with the plans and arrangements of Nature herself.

10. And if anything happens which does not foster ourselves or our affairs with joyous success, it is not to be set down forthwith as an evil, and as a pernicious thing. The world rains or does not rain: for itself it rains or does not rain; and, though you perhaps are ignorant of it, it either diminishes excessive moisture by a burning drought, or by the outpouring of rain moderates the dryness extending over a very long period. It raises pestilences, diseases, famines, and other baneful forms of plagues: how can you tell whether it does not thus remove that which is in excess, and whether, through loss to themselves, it does not fix a limit to things prone to luxuriance?

11. Would you venture to say that, in this universe, this thing or the other thing is an evil, whose origin and cause you are unable to explain and to analyze? [3185] And because it interferes with your lawful, perhaps even your unlawful pleasures, would you say that it is pernicious and adverse? What, then, because cold is disagreeable to your members, and is wont to chill [3186] the warmth of your blood, ought not winter on that account to exist in the world? And because you are unable [3187] to endure the hottest rays of the sun, is summer to be removed from the year, and a different course of nature to be instituted under different laws? Hellebore is poison to men; should it therefore not grow? The wolf lies in wait by the sheepfolds; is nature at all in fault, because she has produced a beast most dangerous to sheep? The serpent by his bite takes away life; a reproach, forsooth, to creation, because it has added to animals monsters so cruel.

12. It is rather presumptuous, when you are not your own master, even when yon are the property of another, to dictate terms to those more powerful; to wish that that should happen which you desire, not that which you have found fixed in things by their original constitution. Wherefore, if you wish that your complaints should have a basis, you must first inform us whence you are, or who you are; whether the world was created and fashioned for you, or whether you came into it as sojourners from other regions. And since it is not in your power to say or to explain for what purpose you live beneath this vault of heaven, cease to believe that anything belongs to you; since those things which take place are not brought about in favour of a part, but have regard to the interest of the whole.

13. Because of the Christians, my opponents say, the gods inflict upon us all calamities, and ruin is brought on our crops by the heavenly deities. I ask when you say these things, do you not see that you are accusing us with bare-faced effrontery, with palpable and clearly proved falsehoods? It is almost three hundred years [3188] --something less or more--since we Christians [3189] began to exist, and to be taken account of in the world. During all these years, have wars been incessant, has there been a yearly failure of the crops, has there been no peace on earth, has there been no season of cheapness and abundance of all things? For this must first be proved by him who accuses us, that these calamities have been endless and incessant, that men have never had a breathing time at all, and that without any relaxation [3190] they have undergone dangers of many forms.

14. And yet do we not see that, in these years and seasons that have intervened, victories innumerable have been gained from the conquered enemy,--that the boundaries of the empire have been extended, and that nations whose names we had not previously heard, have been brought under our power,--that very often there have been the most plentiful yields of grain, seasons of cheapness, and such abundance of commodities, that all commerce was paralyzed, being prostrated by the standard of prices? For in what manner could affairs be carried on, and how could the human race have existed [3191] even to this time, had not the productiveness of nature continued to supply all things which use demanded?

15. Sometimes, however, there were seasons of scarcity; yet they were relieved by times of plenty. Again, certain wars were carried on contrary to our wishes. [3192] But they were afterwards compensated by victories and successes. What shall we say, then?--that the gods at one time bore in mind our acts of wrong-doing, at another time again forgot them? If, when there is a famine, the gods are said to be enraged at us, it follows that in time of plenty they are not wroth, and ill-to-be-appeased; and so the matter comes to this, that they both lay aside and resume anger with sportive whim, and always renew their wrath afresh by the recollection of the causes of offence.

16. Yet one cannot discover by any rational process of reasoning, what is the meaning of these statements. If the gods willed that the Alemanni [3193] and the Persians should be overcome because Christians dwelt among their tribes, how did they grant victory to the Romans when Christians dwelt among their peoples also? If they willed that mice and locusts should swarm forth in prodigious numbers in Asia and in Syria because Christians dwelt among their tribes too, why was there at the same time no such phenomenon in Spain and in Gaul, although innumerable Christians lived in those provinces also? [3194] If among the Gaetuli and the Tinguitani [3195] they sent dryness and aridity on the crops on account of this circumstance, why did they in that very year give the most bountiful harvest to the Moors and to the Nomads, when a similar religion had its abode in these regions as well? If in any one state whatever they have caused many to die with hunger, through disgust at our name, why have they in the same state made wealthier, ay, very rich, by the high price of corn, not only men not of our booty, but even Christians themselves? Accordingly, either all should have had no blessing if we are the cause of the evils, for we are in all nations; or when you see blessings mixed with misfortunes, cease to attribute to us that which damages your interests, when we in no respect interfere with your blessings and prosperity. For if I cause it to be ill with you, why do I not prevent it from being well with you? If my name is the cause of a great dearth, why am I powerless to prevent the greatest productiveness? If I am said to bring the ill luck of a wound being received in war, why, when the enemy are slain, am I not an evil augury; and why am I not set forth against good hopes, through the ill luck of a bad omen?

17. And yet, O ye great worshippers and priests of the deities, why, as you assert that those most holy gods are enraged at Christian communities, do you not likewise perceive, do you not see what base feelings, what unseemly frenzies, you attribute to your deities? For, to be angry, what else is it than to be insane, to rave, to be urged to the lust of vengeance, and to revel in the troubles of another's grief, through the madness of a savage disposition? Your great gods, then, know, are subject to and feel that which wild beasts, which monstrous brutes experience, which the deadly plant natrix contains in its poisoned roots. That nature which is superior to others, and which is based on the firm foundation of unwavering virtue, experiences, as you allege, the instability which is in man, the faults which are in the animals of earth. And what therefore follows of necessity, but that from their eyes flashes dart, flames burst forth, a panting breast emits a hurried breathing from their mouth, and by reason of their burning words their parched lips become pale?

18. But if this that you say is true,--if it has been tested and thoroughly ascertained both that the gods boil with rage, and that an impulse of this kind agitates the divinities with excitement, on the one hand they are not immortal, and on the other they are not to be reckoned as at all partaking of divinity. For wherever, as the philosophers hold, there is any agitation, there of necessity passion must exist. Where passion is situated, it is reasonable that mental excitement follow. Where there is mental excitement, there grief and sorrow exist. Where grief and sorrow exist, there is already room for weakening and decay; and if these two harass them, extinction is at hand, viz. death, which ends all things, and takes away life from every sentient being.

19. Moreover, in this way you represent them as not only unstable and excitable, but, what all agree is far removed from the character of deity, as unfair in their dealings, as wrong-doers, and, in fine, as possessing positively no amount of even moderate fairness. For what is a greater wrong than to be angry with some, and to injure others, to complain of human beings, and to ravage the harmless corn crops, to hate the Christian name, and to ruin the worshippers of Christ with every kind of loss?

20. [3196] Do they on this account wreak their wrath on you too, in order that, roused by your own private wounds, you may rise up for their vengeance? It seems, then, that the gods seek the help of mortals; and were they not protected by your strenuous advocacy, they are not able of themselves to repel and to avenge [3197] the insults offered them. Nay rather, if it be true that they burn with anger, give them an opportunity of defending themselves, and let them put forth and make trial of their innate powers, to take vengeance for their offended dignity. By heat, by hurtful cold, by noxious winds, by the most occult diseases, they can slay us, they can consume [3198] us, and they can drive us entirely from all intercourse with men; or if it is impolitic to assail us by violence, let them give forth some token of their indignation, [3199] by which it may be clear to all that we live under heaven subject to their strong displeasure.

21. To you let them give good health, to us bad, ay, the very worst. Let them water your farms with seasonable showers; from our little fields let them drive away all those rains which are gentle. Let them see to it that your sheep are multiplied by a numerous progeny; on our flocks let them bring luckless barrenness. From your olive-trees and vineyards let them bring the full harvest; but let them see to it that from not one shoot of ours one drop be expressed. Finally, and as their worst, let them give orders that in your mouth the products of the earth retain their natural qualities; but, on the contrary that in ours the honey become bitter, the flowing oil grow rancid, and that the wine when sipped, be in the very lips suddenly changed into disappointing vinegar.

22. And since facts themselves testify that this result never occurs, and since it is plain that to us no less share of the bounties of life accrues, and to you no greater, what inordinate desire is there to assert that the gods are unfavourable, nay, inimical to the Christians, who, in the greatest adversity, just as in prosperity, differ from you in no respect? If you allow the truth to be told you, and that, too, without reserve, these allegations are but words,--words, I say; nay, matters believed on calumnious reports not proved by any certain evidence.

23. But the true [3200] gods, and those who are worthy to have and to wear the dignity of this name, neither conceive anger nor indulge a grudge, nor do they contrive by insidious devices what may be hurtful to another party. For verily it is profane, and surpasses all acts of sacrilege, to believe that that wise and most blessed nature is uplifted in mind if one prostrates himself before it in humble adoration; and if this adoration be not paid, that it deems itself despised, and regards itself as fallen from the pinnacle of its glory. It is childish, weak, and petty, and scarcely becoming for those whom the experience of learned men has for a long time called demigods and heroes, [3201] not to be versed in heavenly things, and, divesting themselves of their own proper state, to be busied with the coarser matter of earth.

24. These are your ideas, these are your sentiments, impiously conceived, and more impiously believed. Nay, rather, to speak out more truly, the augurs, the dream interpreters, the soothsayers, the prophets, and the priestlings, ever vain, have devised these fables; for they, fearing that their own arts be brought to nought, and that they may extort but scanty contributions from the devotees, now few and infrequent, whenever they have found you to be willing [3202] that their craft should come into disrepute, cry aloud, The gods are neglected, and in the temples there is now a very thin attendance. Former ceremonies are exposed to derision, and the time-honoured rites of institutions once sacred have sunk before the superstitions of new religions. Justly is the human race afflicted by so many pressing calamities, justly is it racked by the hardships of so many toils. And men--a senseless race--being unable, from their inborn blindness, to see even that which is placed in open light, dare to assert in their frenzy what you in your sane mind do not blush to believe.

25. And lest any one should suppose that we, through distrust in our reply, invest the gods with the gifts of serenity, that we assign to them minds free from resentment, and far removed from all excitement, let us allow, since it is pleasing to you, that they put forth their passion upon us, that they thirst for our blood, and that now for a long time they are eager to remove us from the generations of men. But if it is not troublesome to you, if it is not offensive, if it is a matter of common duty to discuss the points of this argument not on grounds of partiality, but on those of truth, we demand to hear from you what is the explanation of this, what the cause, why, on the one hand, the gods exercise cruelty on us alone, and why, on the other, men barn against us with exasperation. You follow, our opponents say, profane religious systems, and you practise rites unheard of throughout the entire world. What do you, O men, endowed with reason, dare to assert? What do you dare to prate of? What do you try to bring forward in the recklessness of unguarded speech? To adore God as the highest existence, as the Lord of all things that be, as occupying the highest place among all exalted ones, to pray to Him with respectful submission in our distresses, to cling to Him with all our senses, so to speak, to love Him, to look up to Him with faith,--is this an execrable and unhallowed religion, [3203] full of impiety and of sacrilege, polluting by the superstition of its own novelty ceremonies instituted of old?

26. Is this, I pray, that daring and heinous iniquity on account of which the mighty powers of heaven whet against us the stings of passionate indignation, on account of which you yourselves, whenever the savage desire has seized you, spoil us of our goods, drive us from the homes of our fathers, inflict upon us capital punishment, torture, mangle, barn us, and at the last expose us to wild beasts, and give us to be torn by monsters? Whosoever condemns that in us, or considers that it should be laid against us as a charge, is he deserving either to be called by the name of man, though he seem so to himself? or is he to be believed a god, although he declare himself to be so by the mouth of a thousand [3204] prophets? Does Trophonius, [3205] or Jupiter of Dodona, pronounce us to be wicked? And will he himself be called god, and be reckoned among the number of the deities, who either fixes the charge of impiety on those who serve the King Supreme, or is racked with envy because His majesty and His worship are preferred to his own?

Is Apollo whether called Delian or Clarian Didymean, Philesian, or Pythian, to be reckoned divine, who either knows not the Supreme Ruler, or who is not aware that He is entreated by us in daily prayers? And although he knew not the secrets of our hearts, and though he did not discover what we hold in our inmost thoughts, yet he might either know by his ear, or might perceive by the very tone of voice which we use in prayer, that we invoke God Supreme, and that we beg from Him what we require.

27. This is not the place to examine all our traducers, who they are, or whence they are, what is their power, what their knowledge, why they tremble at the mention of Christ, why they regard his disciples as enemies and as hateful persons; but with regard to ourselves to state expressly to those who will exercise common reason, in terms applicable to all of us alike,--We Christians are nothing else than worshippers of the Supreme King and Head, under our Master, Christ. If you examine carefully, you will find that nothing else is implied in that religion. This is the sum of all that we do; this is the proposed end and limit of sacred duties. Before Him we all prostrate ourselves, according to oar custom; Him we adore in joint prayers; from Him we beg things just and honourable, and worthy of His ear. Not that He needs our supplications, or loves to see the homage of so many thousands laid at His feet. This is our benefit, and has a regard to our advantage. For since we are prone to err, and to yield to various lusts and appetites through the fault of our innate weakness, He allows Himself at all times to be comprehended in our thoughts, that whilst we entreat Him and strive to merit His bounties, we may receive a desire for purity, and may free ourselves from every stain by the removal of all our shortcomings. [3206]

28. What say ye, O interpreters of sacred and of divine law? [3207] Are they attached to a better cause who adore the Lares Grundules, the Aii Locutii, [3208] and the Limentini, [3209] than we who worship God the Father of all things, and demand of Him protection in danger and distress? They, too, seem to you wary, wise, most sagacious, and not worthy of any blame, who revere Fauni and Fatuae, and the genii of states, [3210] who worship Pausi and Bellonae:--we are pronounced dull, doltish, fatuous, stupid, and senseless, who have given ourselves up to God, at whose nod and pleasure everything which exists has its being, and remains immoveable by His eternal decree. Do you put forth this opinion? Have you ordained this law? Do you publish this decree, that he be crowned with the highest honours who shall worship your slaves? that he merit the extreme penalty of the cross who shall offer prayers to you yourselves, his masters? In the greatest states, and in the most powerful nations, sacred rites are performed in the public name to harlots, who in old days earned the wages of impurity, and prostituted themselves to the lust of all; [3211] and yet for this there are no swellings of indignation on the part of the deities. Temples have been erected with lofty roofs to cats, to beetles, and to heifers: [3212] --the powers of the deities thus insulted are silent; nor are they affected with any feeling of envy because they see the sacred attributes of vile animals put in rivalry with them. Are the deities inimical to us alone? To us are they most unrelenting, because we worship their Author, by whom, if they do exist, they began to be, and to have the essence of their power and their majesty, from whom, having obtained their very divinity, so to speak, they feel that they exist, and realize that they are reckoned among things that be, at whose will and at whose behest they are able both to perish and be dissolved, and not to be dissolved and not to perish? [3213] For if we all grant that there is only one great Being, whom in the long lapse of time nought else precedes, it necessarily follows that after Him all things were generated and put forth, and that they burst into an existence each of its kind. But if this is unchallenged and sure, you [3214] will be compelled as a consequence to confess, on the one hand, that the deities are created, [3215] and on the other, that they derive the spring of their existence from the great source of things. And if they are created and brought forth, they are also doubtless liable to annihilation and to dangers; but yet they are believed to be immortal, ever-existent, and subject to no extinction. This is also a gift from God their Author, that they have been privileged to remain the same through countless ages, though by nature they are fleeting, and liable to dissolution.

29. And would that it were allowed me to deliver this argument with the whole world formed, as it were, into one assembly, and to be placed in the hearing of all the human race! Are we therefore charged before you with an impious religion? and because we approach the Head and Pillar [3216] of the universe with worshipful service, are we to be considered--to use the terms employed by you in reproaching us--as persons to be shunned, and as godless ones? And who would more properly bear the odium of these names than he who either knows, or inquires after, or believes any other god rather than this of ours? To Him do we not owe this first, that we exist, that we are said to be men, that, being either sent forth from Him, or having fallen from Him, we are confined in the darkness of this body? [3217] Does it not come from Him that we walk, that we breathe and live? and by the very power of living, does He not cause us to exist and to move with the activity of animated being? From this do not causes emanate, through which our health is sustained by the bountiful supply of various pleasures? Whose is that world in which you live? or who hath authorized you to retain its produce and its possession? Who hath given that common light, enabling us to see distinctly all things lying beneath it, to handle them, and to examine them? Who has ordained that the fires of the sun should exist for the growth of things, lest elements pregnant with life should be numbed by settling down in the torpor of inactivity? When yon believe that the sun is a deity, do you not ask who is his founder, who has fashioned him? Since the moon is a goddess in your estimation, do you in like manner care to know who is her author and framer?

30. Does it not occur to you to reflect and to examine in whose domain you live? on whose property you are? whose is that earth which you till? [3218] whose is that air which you inhale, and return again in breathing? whose fountains do you abundantly enjoy? whose water? who has regulated the blasts of the wind? who has contrived the watery clouds? who has discriminated the productive powers of seeds by special characteristics? Does Apollo give you rain? Does Mercury send yon water from heaven? Has Aesculapius, Hercules, or Diana devised the plan of showers and of storms? And how can this be, when you give forth that they were born on earth, and that at a fixed period they received vital perceptions? For if the world preceded them in the long lapse of time, and if before they were born nature already experienced rains and storms, those who were born later have no right of rain-giving, nor can they mix themselves up with those methods which they found to be in operation here, and to be derived from a greater Author.

31. O greatest, O Supreme Creator of things invisible! O Thou who art Thyself unseen, and who art incomprehensible! Thou art worthy, Thou art verily worthy--if only mortal tongue may speak of Thee--that all breathing and intelligent nature should never cease to feel and to return thanks; that it should throughout the whole of life fall on bended knee, and offer supplication with never-ceasing prayers. For Thou art the first cause; in Thee created things exist, and Thou art the space in which rest the foundations of all things, whatever they be. Thou art illimitable, unbegotten, immortal, enduring for aye, God Thyself alone, whom no bodily shape may represent, no outline delineate; of virtues inexpressible, of greatness indefinable; unrestricted as to locality, movement, and condition, concerning whom nothing can be clearly expressed by the significance of man's words. That Thou mayest he understood, we must be silent; and that erring conjecture may track Thee through the shady cloud, no word must be uttered. Grant pardon, O King Supreme, to those who persecute Thy servants; and in virtue of Thy benign nature, forgive those who fly from the worship of Thy name and the observance of Thy religion. It is not to be wondered at if Thou art unknown; it is a cause of greater astonishment if Thou art clearly comprehended. [3219]

But perchance some one dares--for this remains for frantic madness to do--to be uncertain, and to express doubt whether that God exists or not; whether He is believed in on the proved truth of reliable evidence, or on the imaginings of empty rumour. For of those who have given themselves to philosophizing, we have heard that some [3220] deny the existence of any divine power, that others [3221] inquire daily whether there be or not; that others [3222] construct the whole fabric of the universe by chance accidents and by random collision, and fashion it by the concourse of atoms of different shapes; with whom we by no means intend to enter at this time on a discussion of such perverse convictions. [3223] For those who think wisely say, that to argue against things palpably foolish, is a mark of greater folly.

32. Our discussion deals with those who, acknowledging that there is a divine race of beings, doubt about those of greater rank and power, whilst they admit that there are deities inferior and more humble. What then? Do we strive and toil to obtain such results by arguments? Far hence be such madness; and, as the phrase is, let the folly, say I, be averted from us. For it is as dangerous to attempt to prove by arguments that God is the highest being, as it is to wish to discover by reasoning of this kind that He exists. It is a matter of indifference whether you deny that He exists, or affirm it and admit it; since equally culpable are both the assertion of such a thing, and the denial of an unbelieving opponent.

33. Is there any human being who has not entered on the first day of his life with an idea of that Great Head? In whom has it not been implanted by nature, on whom has it not been impressed, aye, stamped almost in his mother's womb even, in whom is there not a native instinct, that He is King and Lord, the ruler of all things that be? In fine, if the dumb animals even could stammer forth their thoughts, if they were able to use our languages; nay, if trees, if the clods of the earth, if stones animated by vital perceptions were able to produce vocal sounds, and to utter articulate speech, would they not in that case, with nature as their guide and teacher, in the faith of uncorrupted innocence, both feel that there is a God, and proclaim that He alone is Lord of all?

34. But in vain, says one, do you assail us with a groundless and calumnious charge, as if we deny that there is a deity of a higher kind, since Jupiter is by us both called and esteemed the best and the greatest; and since we have dedicated to him the most sacred abodes, and have raised huge Capitols. You are endeavouring to connect together things which are dissimilar, and to force them into one class, thereby introducing confusion. For by the unanimous judgment of all, and by the common consent of the human race, the omnipotent God is regarded as having never been born, as having never been brought forth to new light, and as not having begun to exist at any time or century. For He Himself is the source of all things, the Father of ages and of seasons. For they do not exist of themselves, but from His everlasting perpetuity they move on in unbroken and ever endless flow. Yet Jupiter indeed, as you allege, has both father and mother, grandfathers, grandmothers, and brothers: now lately conceived in the womb of his mother, being completely formed and perfected in ten months, he burst with vital sensations into light unknown to him before. If, then, this is so, how can Jupiter be God supreme, when it is evident that He is everlasting, and the former is represented by you as having had a natal day, and as having uttered a mournful cry, through terror at the strange scene?

35. But suppose they be one, as you wish, and not different in any power of deity and in majesty, do you therefore persecute us with undeserved hatred? Why do you shudder at the mention of our name as of the worst omen, if we too worship the deity whom you worship? or why do you contend that the gods are friendly to you, but inimical, aye, most hostile to us, though our relations to them are the same? For if one religion is common to us and to you, the anger of the gods is stayed; [3224] but if they are hostile to us alone it is plain that both you and they have no knowledge of God. And that that God is not Jove, is evident by the very wrath of the deities.

36. But, says my opponent, the deities are not inimical to you, because you worship the omnipotent God; but because you both allege that one born as men are, and put to death on the cross, which is a disgraceful punishment even for worthless men, was God, and because you believe that He still lives, and because you worship Him in daily supplications. If it is agreeable to you, my friends, state clearly what deities those are who believe that the worship of Christ by us has a tendency to injure them? Is it Janus, the founder of the Janiculum, and Saturn, the author of the Saturnian state? Is it Fauna Fatua, [3225] the wife of Faunus, who is called the Good Goddess, but who is better and more deserving of praise in the drinking of wine? Is it those gods Indigetes who swim in the river, and live in the channels of the Numicius, in company with frogs and little fishes? Is it Aesculapius and father Bacchus, the former born of Coronis, and the other dashed by lightning from his mother's womb? Is it Mercury, son of Maia, and what is more divine, Maia the beautiful? Is it the bow-bearing deities Diana and Apollo, who were companions of their mother's wanderings, and who were scarcely safe in floating islands? Is it Venus, daughter of Dione, paramour of a man of Trojan family, and the prostituter of her secret charms? Is it Ceres, born in Sicilian territory, and Proserpine, surprised while gathering flowers? Is it the Theban or the Phoenician Hercules,--the latter buried in Spanish territory, the other burned by fire on Mount Oeta? Is it the brothers Castor and Pollux, sons of Tyndareus,--the one accustomed to tame horses, the other an excellent boxer, and unconquerable with the untanned gauntlet? Is it the Titans and the Bocchores of the Moors, and the Syrian [3226] deities, the offspring of eggs? Is it Apis, born in the Peloponnese, and in Egypt called Serapis? Is it Isis, tanned by Ethiopian suns, lamenting her lost son and husband torn limb from limb? Passing on, we omit the royal offspring of Ops, which your writers have in their books set forth for your instruction, telling you both who they are, and of what character. Do these, then, hear with offended ears that Christ is worshipped, and that He is accepted by us and regarded as a divine person? And being forgetful of the grade and state in which they recently were, are they unwilling to share with another that which has been granted to themselves? Is this the justice of the heavenly deities? Is this the righteous judgment of the gods? Is not this a kind of malice and of greed? is it not a species of base envy, to wish their own fortunes only to rise,--those of others to be lowered, and to be trodden down in despised lowliness?

37. We worship one who was born a man. What then? do you worship no one who was born a man? Do you not worship one and another, aye, deities innumerable? Nay, have you not taken from the number of mortals all those whom you now have in your temples; and have you not set them in heaven, and among the constellations? For if, perchance, it has escaped you that they once partook of human destiny, and of the state common to all men, search the most ancient literature, and range through the writings of those who, living nearest to the days of antiquity, set forth all things with undisguised truth and without flattery: you will learn in detail from what fathers, from what mothers they were each sprung, in what district they were born, of what tribe; what they made, what they did, what they endured, how they employed themselves, what fortunes they experienced of an adverse or of a favourable kind in discharging their functions. But if, while you know that they were born in the womb, and that they lived on the produce of the earth, you nevertheless upbraid us with the worship of one born like ourselves, you act with great injustice, in regarding that as worthy of condemnation in us which you yourselves habitually do; or what you allow to be lawful for you, you are unwilling to be in like manner lawful for others.

38. But in the meantime let us grant, in sub-mission to your ideas, that Christ was one of us--similar in mind, soul, body, weakness, and condition; is He not worthy to be called and to be esteemed God by us, in consideration of His bounties, so numerous as they are? For if you have placed in the assembly [3227] of the gods Liber, because he discovered the use of wine; Ceres, because she discovered the use of bread; Aesculapius, because he discovered the use of herbs; Minerva, because she produced the olive; Triptolemus, because he invented the plough; Hercules, because he overpowered and restrained wild beasts and robbers, and water-serpents of many heads,--with how great distinctions is He to be honoured by us, who, by instilling His truth into our hearts, has freed us from great errors; who, when we were straying everywhere, as if blind and without a guide, withdrew us from precipitous and devious paths, and set our feet on more smooth places; who has pointed out what is especially profitable and salutary for the human race; who has shown us what God is, [3228] who He is, how great and how good; who has permitted and taught us to conceive and to understand, as far as our limited capacity can, His profound and inexpressible depths; who, in in His great kindness, has caused it to be known by what founder, by what Creator, this world was established and made; who has explained the nature of its origin [3229] and essential substance, never before imagined in the conceptions of any; whence generative warmth is added to the rays of the sun; why the moon, always uninjured [3230] in her motions, is believed to alternate her light and her obscurity from intelligent causes; [3231] what is the origin of animals, what rules regulate seeds; who designed man himself, who fashioned him, or from what kind of material did He compact the very build of bodies; what the perceptions are; what the soul, and whether it flew to us of its own accord, or whether it was generated and brought into existence with our bodies themselves; whether it sojourns with us, partaking of death, or whether it is gifted with an endless immortality; what condition awaits us when we shall have separated from our bodies relaxed in death; whether we shall retain our perceptions, [3232] or have no recollection of our former sensations or of past memories; [3233] who has restrained [3234] our arrogance, and has caused our necks, uplifted with pride, to acknowledge the measure of their weakness; who hath shown that we are creatures imperfectly formed, that we trust in vain expectations, that we understand nothing thoroughly, that we know nothing, and that we do not see those things which are placed before our eyes; who has guided us from false superstitions to the true religion,--a blessing which exceeds and transcends all His other gifts; who has raised our thoughts to heaven from brutish statues formed of the vilest clay, and has caused us to hold converse in thanksgiving and prayer with the Lord of the universe.

39. But lately, O blindness, I worshipped images produced from the furnace, gods made on anvils and by hammers, the bones of elephants, paintings, wreaths on aged trees; [3235] whenever I espied an anointed stone and one bedaubed with olive oil, as if some power resided in it I worshipped it, I addressed myself to it and begged blessings from a senseless stock. [3236] And these very gods of whose existence I had convinced myself, I treated with gross insults, when I believed them to be wood, stone, and bones, or imagined that they dwelt in the substance of such objects. Now, having been led into the paths of truth by so great a teacher, I know what all these things are, I entertain honourable thoughts concerning those which are worthy, I offer no insult to any divine name; and what is due to each, whether inferior [3237] or superior, I assign with clearly-defined gradations, and on distinct authority. Is Christ, then, not to be regarded by us as God? and is He, who in other respects may be deemed the very greatest, not to be honoured with divine worship, from whom we have already received while alive so great gifts, and from whom, when the day comes, we expect greater ones?

40. But He died nailed to the cross. What is that to the argument? For neither does the kind and disgrace of the death change His words or deeds, nor will the weight of His teaching appear less; because He freed Himself from the shackles of the body, not by a natural separation, but departed by reason of violence offered to Him. Pythagoras of Samos was burned to death in a temple, under an unjust suspicion of aiming at sovereign power. Did his doctrines lose their peculiar influence, because he breathed forth his life not willingly, but in consequence of a savage assault? In like manner Socrates, condemned by the decision of his fellow-citizens, suffered capital punishment: have his discussions on morals, on virtues, and on duties been rendered vain, because he was unjustly hurried from life? Others without number, conspicuous by their renown, their merit, and their public character, have experienced the most cruel forums of death, as Aquilius, Trebonius, and Regulus: were they on that account adjudged base after death, because they perished not by the common law of the fates, but after being mangled and tortured in the most cruel kind of death? No innocent person foully slain is ever disgraced thereby; nor is he stained by the mark of any baseness, who suffers severe punishment, not from his own deserts, but by reason of the savage nature of his persecutor. [3238]

41. And yet, O ye who laugh because we worship one who died an ignominious death, do not ye too, by consecrating shrines to him, honour father Liber, who was torn limb from limb by the Titans? Have you not, after his punishment and his death by lightning, named Aesculapius, the discoverer of medicines, as the guardian and protector of health, of strength, and of safety? Do you not invoke the great Hercules himself by offerings, by victims, and by kindled frankincense, whom you yourselves allege to have been burned alive after his punishment, [3239] and to have been consumed on the fatal pyres? Do you not, with the unanimous approbation of the Gauls, invoke as a propitious [3240] and as a holy god, in the temples of the Great Mother, [3241] that Phrygian Atys [3242] who was mangled and deprived of his virility? Father Romulus himself, who was torn in pieces by the hands of a hundred senators, do you not call Quirinus Martius, and do you not honour him with priests and with gorgeous couches, [3243] and do you not worship him in most spacious temples; and in addition to all this, do you not affirm that he has ascended into heaven? Either, therefore, you too are to be laughed at, who regard as gods men slain by the most cruel tortures; or if there is a sure ground for your thinking that you should do so, allow us too to feel assured for what causes and on what grounds we do this.

42. You worship, says my opponent, one who was born a mere human being. Even if that were true, as has been already said in former passages, yet, in consideration of the many liberal gifts which He has bestowed on us, He ought to be called and be addressed as God. But since He is God in reality and without any shadow of doubt, do you think that we will deny that He is worshipped by us with all the fervour we are capable of, and assumed as the guardian of our body? Is that Christ of yours a god, then? some raving, wrathful, and excited man will say. A god, we will reply, and the god of the inner powers; [3244] and--what may still further torture unbelievers with the most bitter pains--He was sent to us by the King Supreme for a purpose of the very highest moment. My opponent, becoming more mad and more frantic, will perhaps ask whether the matter can be proved, as we allege. There is no greater proof than the credibility of the acts done by Him, than the unwonted excellence of the virtues He exhibited, than the conquest and the abrogation of all those deadly ordinances which peoples and tribes saw executed in the light of day, [3245] with no objecting voice; and even they whose ancient laws or whose country's laws He shows to be full of vanity and of the most senseless superstition, (even they) dare not allege these things to be false.

43. My opponent will perhaps meet me with many other slanderous and childish charges which are commonly urged. Jesus was a Magian; [3246] He effected all these things by secret arts. From the shrines of the Egyptians He stole the names of angels of might, [3247] and the religious system of a remote country. Why, O witlings, do you speak of things which you have not examined, and which are unknown to you, prating with the garrulity of a rash tongue? Were, then, those things which were done, the freaks of demons, and the tricks of magical arts? Can you specify and point out to me any one of all those magicians who have ever existed in past ages, that did anything similar, in the thousandth degree, to Christ? Who has done this without any power of incantations, without the juice of herbs and of grasses, without any anxious watching of sacrifices, of libations, or of seasons? For we do not press it, and inquire what they profess to do, nor in what kind of acts all their learning and experience are wont to be comprised. For who is not aware that these men either study to know beforehand things impending, which, whether they will or not, come of necessity as they have been ordained? or to inflict a deadly and wasting disease on whom they choose; or to sever the affections of relatives; or to open without keys places which are locked; or to seal the month in silence; or in the chariot race to weaken, urge on, or retard horses; or to inspire in wives, and in the children of strangers, whether they be males or females, the flames and mad desires of illicit love? [3248] Or if they seem to attempt anything useful, to be able to do it not by their own power, but by the might of those deities whom they invoke.

44. And yet it is agreed on that Christ performed all those miracles which He wrought without any aid from external things, without the observance of any ceremonial, without any definite mode of procedure, but solely by the inherent might of His authority; and as was the proper duty of the true God, as was consistent with His nature, as was worthy of Him, in the generosity of His bounteous power He bestowed nothing hurtful or injurious, but only that which is helpful, beneficial, and full of blessings good [3249] for men.

45. What do you say again, oh you [3250] --? Is He then a man, is He one of us, at whose command, at whose voice, raised in the utterance of audible and intelligible words, [3251] infirmities, diseases, fevers, and other ailments of the body fled away? Was He one of us, whose presence, whose very sight, that race of demons which took possession of men was unable to bear, and terrified by the strange power, fled away? Was He one of us, to whose order the foul leprosy, at once checked, was obedient, and left sameness of colour to bodies formerly spotted? Was He one of us, at whose light touch the issues of blood were stanched, and stopped their excessive flow? [3252] Was He one of us, whose hands the waters of the lethargic dropsy fled from, and that searching [3253] fluid avoided; and did the swelling body, assuming a healthy dryness, find relief? Was He one of us, who bade the lame run? Was it His work, too, that the maimed stretched forth their hands, and the joints relaxed the rigidity [3254] acquired even at birth; that the paralytic rose to their feet, and persons now carried home their beds who a little before were borne on the shoulders of others; the blind were restored to sight, and men born without eyes now looked on the heaven and the day?

46. Was He one of us, I say, who by one act of intervention at once healed a hundred or more afflicted with various infirmities and diseases; at whose word only the raging and maddened seas were still, the whirlwinds and tempests were lulled; who walked over the deepest pools with unwet foot; who trod the ridges of the deep, the very waves being astonished, and nature coining under bondage; who with live loaves satisfied five thousand of His followers: and who, lest it might appear to the unbelieving and bard of heart to be an illusion, filled twelve capacious baskets with the fragments that remained? Was He one of us, who ordered the breath that had departed to return to the body, persons buried to come forth from the tomb, and after three days to be loosed from the swathings of the undertaker? Was He one of us, who saw clearly in the hearts of the silent what each was pondering, [3255] what each had in his secret thoughts? Was He one of us, who, when He uttered a single word, was thought by nations far removed from one another and of different speech to be using well-known sounds, and the peculiar language of each? [3256] Was He one of us, who, when He was teaching His followers the duties of a religion that could not be gainsaid, suddenly filled the whole world, and showed how great He was and who He was, by unveiling the boundlessness of His authority? Was He one of us, who, after His body had been laid in the tomb, manifested Himself in open day to countless numbers of men; who spoke to them, and listened to them; who taught them, reproved and admonished them; who, lest they should imagine that they were deceived by unsubstantial fancies, showed Himself once, a second time, aye frequently, in familiar conversation; who appears even now to righteous men of unpolluted mind who love Him, not in airy dreams, but in a form of pure simplicity; [3257] whose name, when heard, puts to flight evil spirits, imposes silence on soothsayers, prevents men from consulting the augurs, causes the efforts of arrogant magicians to be frustrated, not by the dread of His name, as you allege, but by the free exercise of a greater power?

47. These facts set forth in sanctuary we have put forward, not on the supposition that the greatness of the agent was to be seen in these virtues alone. [3258] For however great these things be, how excessively petty and trifling will they be found to be, if it shall be revealed from what realms He has come, of what God He is the minister! But with regard to the acts which were done by Him, they were performed, indeed, not that He might boast Himself into empty ostentation, bat that hardened and unbelieving men might he assured that what was professed was not deceptive, and that they might now learn to imagine, from the beneficence of His works, what a true god was. At the same time we wish this also to be known, [3259] when, as was said, an enumeration of His acts has been given in summary, that Christ was able to do not only those things which He did, but that He could even overcome the decrees of fate. For if, as is evident, and as is agreed by all, infirmities and bodily sufferings, if deafness, deformity, and dumbness, if shrivelling of the sinews and the loss of sight happen to us, and are brought on us by the decrees of fate and if Christ alone has corrected this, has restored and cared man, it is clearer than the sun himself that He was more powerful than the fates are when He has loosened and overpowered those things which were bound with everlasting knots, and fixed by unalterable necessity.

48. But, says some one, you in vain claim so much for Christ, when we now know, and have in past times known, of other gods both giving remedies to many who were sick, and healing the diseases and the infirmities of many men. I do not inquire, I do not demand, what god did so, or at what time; whom he relieved, or what shattered frame he restored to sound health: this only I long to hear, whether, without the addition of any substance--that is, of any medical application--he ordered diseases to fly away from men at a touch; whether he commanded and compelled the cause of ill health to be eradicated, and the bodies of the weak to return to their natural strength. For it is known that Christ, either by applying His hand to the parts affected, or by the command of His voice only, opened the ears of the deaf, drove away blindness from the eyes, gave speech to the dumb, loosened the rigidity of the joints, gave the power of walking to the shrivelled,--was wont to heal by a word and by an order, leprosies, agues, dropsies, and all other kinds of ailments, which some fell power [3260] has willed that the bodies of men should endure. What act like these have all these gods done, by whom you allege that help has been brought to the sick and the imperilled? for if they have at any time ordered, as is reported, either that medicine or a special diet be given to some, [3261] or that a draught be drunk off, or that the juices of plants and of blades be placed [3262] on that which causes uneasiness or have ordered that persons should walk, remain at rest, or abstain from something hurtful,--and that this is no great matter, and deserves no great admiration, is evident, if you will attentively examine it--a similar mode of treatment is followed by physicians also, a creature earth-born and not relying on true science, but founding on a system of conjecture, and wavering in estimating probabilities. Now there is no special merit in removing by remedies those ailments which affect men: the healing qualities belong to the drugs--not virtues inherent in him who applies them; and though it is praiseworthy to know by what medicine or by what method it may be suitable for persons to be treated, there is room for this credit being assigned to man, but not to the deity. For it is, at least, no discredit that he [3263] should have improved the health of man by things taken from without: it is a disgrace to a god that he is not able to effect it of himself, but that he gives soundness and safety only by the aid of external objects.

49. And since you compare Christ and the other deities as to the blessings of health bestowed, how many thousands of infirm persons do you wish to be shown to you by us; how many persons affected with wasting diseases, whom no appliances whatever restored, although they went as suppliants through all the temples, although they prostrated themselves before the gods, and swept the very thresholds with their lips--though, as long as life remained, they wearied with prayers, and importuned with most piteous vows Aesculapius himself, the health-giver, as they call him? Do we not know that some died of their ailments? that others grew old by the torturing pain of their diseases? that others began to live a more abandoned life after they had wasted their days 0 [3264] and nights in incessant prayers, and in expectation of mercy? 0 [3265] Of what avail is it, then, to point to one or another who may have been healed, when so many thousands have been left unaided, and the shrines are full of all the wretched and the unfortunate? Unless, perchance, you say that the gods help the good, but that the miseries of the wicked are overlooked. And yet Christ assisted the good and the bad alike; nor was there any one rejected by Him, who in adversity sought help against violence and the ills of fortune. For this is the mark of a true god and of kingly power, to deny his bounty to none, and not to consider who merits it or who does not; since natural infirmity and not the choice of his desire, or of his sober judgment, makes a sinner. To say, moreover, that aid is given by the gods to the deserving when in distress, is to leave undecided and render doubtful what you assert: so that both he who has been made whole may seem to have been preserved by chance, and he who is not may appear to have been unable to banish infirmity, not because of his demerit, but by reason of a heaven-sent weakness. 0 [3266]

50. Moreover, by His own power He not only performed those miraculous deeds which have been detailed by us in summary, and not as the importance of the matter demanded; but, what was more sublime, He has permitted many others to attempt them, and to perform them by the use of His name. For when He foresaw that you were to be the detractors of His deeds and of His divine work, ill order that no lurking suspicion might remain of His having lavished these gifts and bounties by magic arts, from the immense multitude of people, which with admiring wonder strove to gain His favour, He chose fishermen, artisans, rustics, and unskilled persons of a similar kind, that they being sent through various nations should perform all those miracles without any deceit and without any material aids. By a word He assuaged the racking pains of the aching members; and by a word they checked the writhings of maddening sufferings. By one command He drove demons from the body, and restored their senses to the lifeless; they, too, by no different command, restored to health and to soundness of mind those labouring under the inflictions of these demons. 0 [3267] By the application of His hand He removed the marks of leprosy; they, too, restored to the body its natural skin by a touch not dissimilar. He ordered the dropsical and swollen flesh to recover its natural dryness; and His servants in the same manner stayed the wandering waters, and ordered them to glide through their own channels, avoiding injury to the frame. Sores of immense size, refusing to admit of healing, He restrained from further feeding on the flesh, by the interposition of one word; and they in like manner, by restricting its ravages, compelled the obstinate and merciless cancer to confine itself to a scar. To the lame He gave the power of walking, to the dark eyes sight, the dead He recalled to life; and not less surely did they, too, relax the tightened nerves, fill the eyes with light already lost, and order the dead to return from the tombs, reversing the ceremonies of the funeral rites. Nor was anything calling forth the bewildered admiration of all done by Him, which He did not freely allow, to be performed by those humble and rustic men, and which He did not put in their power.

51. What say ye, O minds incredulous, stubborn, hardened? Did that great Jupiter Capitolinus of yours give to any human being power of this kind? Did he endow with this right any priest of a curia, the Pontifex Maximus, nay, even the Dialis, in whose name he is revealed as the god of life? 0 [3268] I shall not say, did he impart power to raise the dead, to give light to the blind, restore the normal condition of their members to the weakened and the paralyzed, but did he even enable any one to check a pustule, a hang-nail, a pimple, either by the word of his mouth or the touch of his hand? Was this, then, a power natural to man, or could such a right be granted, could such a licence be given by the mouth of one reared on the vulgar produce of earth; and was it not a divine and sacred gift? or if the matter admits of any hyperbole, was it not more than divine and sacred? For if you do that which you are able to do, and what is compatible with your strength and your ability, there is no ground for the expression of astonishment; for you will have done that which you were able, and which your power was bound to accomplish, in order that there should be a perfect correspondence 0 [3269] between the deed and the doer. To be able to transfer to a man your own power, share with the frailest being the ability to perform that which you alone are able to do, is a proof of power supreme over all, and holding in subjection the causes of all things, and the natural laws of methods and of means.

52. Come, then, let some Magian Zoroaster 0 [3270] arrive from a remote part of the globe, crossing over the fiery zone, 0 [3271] if we believe Hermippus as an authority. Let these join him too--that Bactrian, whose deeds Ctesias sets forth in the first book of his History; the Armenian, grandson of Hosthanes; 0 [3272] and Pamphilus, the intimate friend of Cyrus; Apollonius, Damigero, and Dardanus; Velus, Julianus, and Baebulus; and if there be any other one who is supposed to have especial powers and reputation in such magic arts. Let them grant to one of the people to adapt the mouths of the dumb for the purposes of speech, to unseal the ears of the deaf, to give the natural powers of the eye to those born without sight, and to restore feeling and life to bodies long cold in death. Or if that is too difficult, and if they cannot impart to others the power to do such acts, let themselves perform them, and with their own rites. Whatever noxious herbs the earth brings forth from its bosom, whatever powers those muttered words and accompanying spells contain--these let them add, we envy them not; those let them collect, we forbid them not. We wish to make trial and to discover whether they can effect, with the aid of their gods, what has often been accomplished by unlearned Christians with a word only.

53. Cease in your ignorance to receive such great deeds with abusive language, which will in no wise injure him who did them, but which will bring danger to yourselves--danger, I say, by no means small, but one dealing with matters of great, 0 [3273] aye, even the greatest importance, since beyond a doubt the soul is a precious thing, and nothing can be found dearer to a man than himself. There was nothing magical, as you suppose, nothing human, delusive, or crafty in Christ; no deceit lurked in Him, [3274] although you smile in derision, as your wont is, and though you split with roars of laughter. He was God on high, God in His inmost nature, God from unknown realms, and was sent by the Ruler of all as a Saviour God; whom neither the sun himself, nor any stars, if they have powers of perception, not the rulers and princes of the world, nor, in fine, the great gods, or those who, reigning themselves so, terrify the whole human race, were able to know or to guess whence and who He was--and naturally so. But [3275] when, freed from the body, which He carried about as but a very small part of Himself, He allowed Himself to be seen, and let it be known how great He was, all the elements of the universe bewildered by the strange events were thrown into confusion. An earthquake shook the world, the sea was heaved up from its depths, the heaven was shrouded in darkness, the sun's fiery blaze was checked, and his heat became moderate; [3276] for what else could occur when He was discovered to be God who heretofore was reckoned one of us?

54. But you do not believe these things; yet those who witnessed their occurrence, and who saw them done before their eyes--the very best vouchers and the most trustworthy authorities--both believed them themselves, and transmitted them to us who follow them, to be believed with no scanty measure of confidence. Who are these? you perhaps ask. Tribes, peoples, nations, and that incredulous human race; but [3277] if the matter were not plain, and, as the saying is, clearer than day itself, they would never grant their assent with so ready belief to events of such a kind. But shall we say that the men of that time were untrustworthy, false, stupid, and brutish to such a degree that they pretended to have seen what they never had seen, and that they put forth under false evidence, or alleged with childish asseveration things which never took place, and that when they were able to live in harmony and to maintain friendly relations with you, they wantonly incurred hatred, and were held in execration?

55. But if this record of events is false, as you say, how comes it that in so short a time the whole world has been filled with such a religion? or how could nations dwelling widely apart, and separated by climate and by the convexities of heaven, [3278] unite in one conclusion? They have been prevailed upon, say my opponents, by mere assertions, been led into vain hopes; and in their reckless madness have chosen to incur voluntarily the risks of death, although they had hitherto seen nothing of such a kind as could by its wonderful and strange character induce them to adopt this manner of worship. Nay, because they saw all these things to be done by Christ Himself and by His apostles, who being sent throughout the whole world carried with them the blessings of the Father, which they dispensed in benefiting [3279] as well the minds as the bodies of men; overcome by the force of the very truth itself they both devoted themselves to God, and reckoned it as but a small sacrifice to surrender their bodies to you and to give their flesh to be mangled.

56. But our writers, we shall be told, have put forth these statements with false effrontery; they have extolled [3280] small matters to an inordinate degree, and have magnified trivial affairs with most pretentious boastfulness. And [3281] would that all things could have been reduced to writing,--both those which were done by Himself, and those which were accomplished by His apostles with equal authority and power. Such an assemblage of miracles, however, would make you more incredulous; and perhaps you might be able to discover a passage from which [3282] it would seem very probable, both that additions were made to facts, and that falsehoods were inserted in writings and commentaries. But in nations which were unknown to the writers, and which themselves knew not the use of letters, all that was done could not have been embraced in the records or even have reached the ears of all men; or, if any were committed to written and connected narrative, some insertions and additions would have been made by the malevolence of the demons and of men like to them, whose care and study it is to obstruct [3283] the progress of this truth: there would have been some changes and mutilations of words and of syllables, at once to mar the faith of the cautious and to impair the moral effect of the deeds. But it will never avail them that it be gathered from written testimony only who and what Christ was; for His cause has been put on such a basis, that if what we say be admitted to be true, He is by the confession of all proved to have been God.

57. You do not believe our writings, and we do not believe yours. We devise falsehoods concerning Christ, you say; and you put forth baseless and false statements concerning your gods: for no god has descended from heaven, or in his own person and life has sketched out your system, or in a similar way thrown discredit on our system and our ceremonies. These were written by men; those, too, were written by men--set forth in human speech; and whatever you seek to say concerning our writers, remember that about yours, too, you will find these things said with equal force. What is contained in your writings you wish to be treated as true; those things, also, which are attested in our books, you must of necessity confess to be true. You accuse our system of falsehood; we, too, accuse yours of falsehood. But ours is more ancient, say you, therefore most credible and trustworthy; as if, indeed, antiquity were not the most fertile source of errors, and did not herself put forth those things which in discreditable fables have attached the utmost infamy to the gods. For could not falsehoods have been both spoken and believed ten thousand years ago, or is it not most probable that that which is near to our own time should be more credible than that which is separated by a long term of years? For these of ours are brought forward on the faith of witnesses, those of yours on the ground of opinions; and it is much more natural that there should be less invention in matters of recent occurrence, than in those far removed in the darkness of antiquity.

58. But they were written by unlearned and ignorant ripen, and should not therefore be readily believed. See that this be not rather a stronger reason for believing that they have not been adulterated by any false statements, but were put forth by men of simple mind, who knew not how to trick out their tales with meretricious ornaments. But the language is mean and vulgar. For truth never seeks deceitful polish, nor in that which is well ascertained and certain does it allow itself to be led away into excessive prolixity. Syllogisms, enthymemes, definitions, and all those ornaments by which men seek to establish their statements, aid those groping for the truth, but do not clearly mark its great features. But he who really knows the subject under discussion, neither defines, nor deduces, nor seeks the other tricks of words by which an audience is wont to be taken in, and to be beguiled into a forced assent to a proposition.

59. Your narratives, my opponent says, are overrun with barbarisms and solecisms, and disfigured by monstrous blunders. A censure, truly, which shows a childish and petty spirit; for if we allow that it is reasonable, let us cease to use certain kinds of fruit because they grow with prickles on them, and other growths useless for food, which on the one hand cannot support us, and yet do not on the other hinder us from enjoying that which specially excels, and which nature has designed to be most wholesome for us. For how, I pray you, does it interfere with or retard the comprehension of a statement, whether anything be pronounced smoothly [3284] or with uncouth roughness? whether that have the grave accent which ought to have the acute, or that have the acute which ought to have the grave? Or how is the truth of a statement diminished, if an error is made in number or case, in preposition, participle, or conjunction? Let that pomposity of style and strictly regulated diction be reserved for public assemblies, for lawsuits, for the forum and the courts of justice, and by all means be handed over to those who, striving after the soothing influences of pleasant sensations, bestow all their care upon splendour of language. But when we are discussing matters far removed from mere display, we should consider what is said, not with what charm it is said nor how it tickles the ears, but what benefits it confers on the hearers, especially since we know that some even who devoted themselves to philosophy, not only disregarded refinement of style, but also purposely adopted a vulgar meanness when they might have spoken with greater elegance and richness, lest forsooth they might impair the stern gravity of speech and revel rather in the pretentious show of the Sophists. For indeed it evidences a worthless heart to seek enjoyment in matters of importance; and when you have to deal with those who are sick and diseased, to pour into their ears dulcet sounds, not to apply a remedy to their wounds. Yet, if you consider the true state of the case, no language is naturally perfect, and in like manner none is faulty. For what natural reason is there, or what law written in the constitution of the world, that paries should be called hic, [3285] and sella hoec?--since neither have they sex distinguished by male and female, nor can the most learned man tell me what hic and hoec are, or why one of them denotes the male sex while the other is applied to the female. These conventionalities are man's, and certainly are not indispensable to all persons for the use of forming their language; for paries might perhaps have been called hoec, and sella hic, without any fault being found, if it had been agreed upon at first that they should be so called, and if this practice had been maintained by following generations in their daily conversation. And yet, O you who charge our writings with disgraceful blemishes, have you not these solecisms in those most perfect arid wonderful books of yours? Does not one of you make the plur. of uter, utria? another utres? [3286] Do you not also say Coelus and coelum, filus and filum, crocus and crocum, fretus and fretum? Also hoc pane and hic panis, hic sanguis and hoc sanguen? Are not candelabrum and jugulum in like manner written jugulus and candelaber? For if each noun cannot have more than one gender, and if the same word cannot be of this gender and of that, for one gender cannot pass into the other, he commits as great a blunder who utters masculine genders under the laws of feminines, as he who applies masculine articles to feminine genders. And yet we see you using masculines as feminines, and feminines as masculines, and those which yon call neuter both in this way and in that, without any distinction. Either. therefore, it is no blunder to employ them indifferently, and in that case it is vain for you to say that our works are disfigured with monstrous solecisms; or if the way in which each ought to be employed is unalterably fixed, you also are involved in similar errors, although you have on your side all the Epicadi, Caesellii, Verrii, Scauri, and Nisi.

60. But, say my opponents, if Christ was God, why did He appear in human shape, and why was He cut off by death after the manner of men? Could that power which is invisible, and which has no bodily substance, have come upon earth and adapted itself to the world and mixed in human society, otherwise than by taking to itself some covering of a more solid substance, which might bear the gaze of the eyes, and on which the look of the least observant might fix itself? For what mortal is there who could have seen Him, who could have distinguished Him, if He had decreed to come upon the earth such as He is in His own primitive nature, and such as He has chosen to be in His own proper character and divinity? He took upon Him, therefore, the form of man; and under the guise of our race He imprisoned His power, so that He could be seen and carefully regarded, might speak and teach, and without encroaching on the sovereignty and government of the King Supreme, might carry out all those objects for the accomplishment of which He had come into the world.

61. What, then, says my opponent, could not the Supreme Ruler have brought about those things which He had ordained to be done in the world, without feigning Himself a man? If it were necessary to do as you say, He perhaps would have done so; because it was not necessary, He acted otherwise. The reasons why He chose to do it in this way, and did not choose to do it in that, are unknown, being involved in so great obscurity, and comprehensible by scarcely any; but these you might perhaps have understood if you were not already prepared not to understand, and were not shaping your course to brave unbelief, before that was explained to you which you sought to know and to hear.

62. But, you will say, He was cut off by death as men are. Not Christ Himself; for it is impossible either that death should befall what is divine, or that that should waste away and disappear in death which is one in its substance, and not compounded, nor formed by bringing together any parts. Who, then, you ask, was seen hanging on the cross? Who dead? The human form, [3287] I reply, which He had put on, [3288] and which He bore about with Him. It is a tale passing belief, you say, and wrapt in dark obscurity; if you will, it is not dark, and is established by a very close analogy. [3289] If the Sibyl, when she was uttering and pouring forth her prophecies and oracular responses, was filled, as you say, with Apollo's power, had been cut down and slain by impious robbers, [3290] would Apollo be said to have been slain in her? If Bacis, [3291] if Helenus, Marcius, [3292] and other soothsayers, had been in like manner robbed of life and light when raving as inspired, would any one say that those who, speaking by their mouths, declared to inquirers what should be done, [3293] had perished according to the conditions of human life? The death of which you speak was that of the human body which He had assumed, [3294] not His own--of that which was borne, not of the bearer; and not even this death would He [3295] have stooped to suffer, were it not that a matter of such importance was to be dealt with, and the inscrutable plan of fate [3296] brought to light in hidden mysteries.

63. What are these hidden and unseen mysteries, you will say, which neither men can know, nor those even who are called gods of the world can in any wise reach by fancy and conjecture; which none can discover, [3297] except those whom Christ Himself has thought fit to bestow the blessing of so great knowledge upon, and to lead into the secret recesses of the inner treasury of wisdom? Do you then see that if He had determined that none should do Him violence, He should have striven to the utmost to keep off from Him His enemies, even by directing His power against them? [3298] Could not He, then, who had restored their sight to the blind, make His enemies blind if it were necessary? Was it hard or troublesome for Him to make them weak, who had given strength to the feeble? Did He who bade [3299] the lame walk, not know how to take from them all power to move their limbs, [3300] by making their sinews stiff? [3301] Would it have been difficult for Him who drew the dead from their tombs to inflict death on whom He would? But because reason required that those things which had been resolved on should be done here also in the world itself, and in no other fashion than was done, He, with gentleness passing understanding and belief, regarding as but childish trifles the wrongs which men did Him, submitted to the violence of savage and most hardened robbers; [3302] nor did He think it worth while to take account of what their daring had aimed at, if He only showed to His disciples what they were in duty bound to look for from Him. For when many things about the perils of souls, many evils about their ... on the other hand, the Introducer, [3303] the Master and Teacher directed His laws and ordinances, that they might find their end in fitting duties; [3304] did He not destroy the arrogance of the proud? Did He not quench the fires of lust? Did He not check the craving of greed? Did He not wrest the weapons from their hands, and rend from them all the sources [3305] of every form of corruption? To conclude, was He not Himself gentle, peaceful, easily approached, friendly when addressed? [3306] Did He not, grieving at men's miseries, pitying with His unexampled benevolence all in any wise afflicted with troubles and bodily ills, [3307] bring them back and restore them to soundness?

64. What, then, constrains you, what excites you to revile, to rail at, to hate implacably Him whom no man [3308] can accuse of any crime? [3309] Tyrants and your kings, who, putting away all fear of the gods, plunder and pillage the treasuries of temples; who by proscription, banishment, [3310] and slaughter, strip the state of its nobles? who, with licentious violence, undermine and wrest away the chastity of matrons and maidens,--these men you name indigites and divi; and you worship with couches, altars, temples, and other service, and by celebrating their games and birthdays, those whom it was fitting that you should assail with keenest [3311] hatred. And all those, too, who by writing books assail in many forms with biting reproaches public manners; who censure, brand, and tear in pieces your luxurious habits and lives; who carry down to posterity evil reports of their own times [3312] in their enduring writings; who seek to persuade men that the rights of marriage should be held in common; [3313] who lie with boys, beautiful, lustful, naked; who declare that you are beasts, runaways, exiles, and mad and frantic slaves of the most worthless character,--all these with wonder and applause you exalt to the stars of heaven, you place in the shrines of your libraries, you present with chariots and statues, and as much as in you lies, gift with a kind of immortality, as it were, by the witness which immortal titles bear to them. Christ alone you would tear in pieces, [3314] you would rend asunder, if you could do so to a god; nay, Him alone you would, were it allowed, gnaw with bloody months, and break His bones in pieces, and devour Him like beasts of the field. For what that He has done, tell, I pray you, for what crime? [3315] What has He done to turn aside the course of justice, and rouse you to hatred made fierce by maddening torments? Is it because He declared that He was sent by the only true King to be your soul's guardian. and to bring to you the immortality which you believe that you already possess, relying on the assertions of a few men? But even if you were assured that He spoke falsely, that He even held out hopes without the slightest foundation, not even in this case do I see any reason that you should hate and condemn Him with bitter reproaches. Nay, if yon were kind and gentle in spirit, you ought to esteem Him even for this alone, that He promised to you things which you might well wish and hope for; that He was the bearer of good news; that His message was such as to trouble no one's mind, nay, rather to fill all with less anxious expectation. [3316]

65. Oh ungrateful and impious age, prepared [3317] for its own destruction by its extraordinary obstinacy! If there had come to you a physician from lands far distant and unknown to you before, offering some medicine to keep off from you altogether every kind of disease and sickness, would you not all eagerly hasten to him? Would you not with every kind of flattery and honour receive him into your houses, and treat him kindly? Would you not wish that that kind of medicine should be quite sure, and should be genuine, which promised that even to the utmost limits of life you should be free from such countless bodily distresses? And though it were a doubtful matter, you would yet entrust yourselves to him; nor would you hesitate to drink the unknown draught, indited by the hope of health set before you and by the love of safety. [3318] Christ shone out and appeared to tell us news of the utmost importance, bringing an omen of prosperity, and a message of safety to those who believe. What, I pray you, means [3319] this cruelty, what such barbarity, nay rather, to speak more truly, scornful [3320] pride, not only to harass the messenger and bearer of so great a gift with taunting words; but even to assail Him with fierce hostility, and with all the weapons which can be showered upon Him, and with all modes of destruction? Are His words displeasing, and are you offended when you hear them? Count them as but a soothsayer's empty tales. Does He speak very stupidly, and promise foolish gifts? Laugh with scorn as wise men, and leave Him in His folly [3321] to be tossed about among His errors. What means this fierceness, to repeat what has been said more than once; what a passion, so murderous? to declare implacable hostility towards one who has done nothing to deserve it at your hands; to wish, if it were allowed you, to tear Him limb from limb, who not only did no man any harm, but with uniform kindness [3322] told His enemies what salvation was being brought to them from God Supreme, what must be done that they might escape destruction and obtain an immortality which they knew not of? And when the strange and unheard-of things which were held out staggered the minds of those who heard Him, and made them hesitate to believe, though master of every power and destroyer of death itself He suffered His human form to be slain, that from the result [3323] they might know that the hopes were safe which they had long entertained about the soul's salvation, and that in no other way could they avoid the danger of death.


[3165] The words insanire, bacchari, refer to the appearance of the ancient seers when under the influence of the deity. So Virgil says, Insanam vatem aspicies (Aen., iii. 443), and, Bacchatur vates (Aen., vi. 78). The meaning is, that they make their asseverations with all the confidence of a seer when filled, as he pretended, with the influence of the god. [3166] Et velut quiddam promptum ex oraculo dicere, i.e., to declare a matter with boldness and majesty, as if most certain and undoubted. [3167] Popularia verba, i.e., rumours arising from the ignorance of the common people. [3168] The Christians were regarded as "public enemies," and were so called. [3169] Or, "all party zeal." [3170] So Meursius,--the ms. reading is inusitatum, "extraordinary." [3171] So Gelenius; ms., coartatur, "pressed together." [3172] Or, "race," gens, i.e., the Christian people. [3173] The verb mereri, used in this passage, has in Roman writers the idea of merit or excellence of some kind in a person, in virtue of which he is deemed worthy of some favour or advantage; but in ecclesiastical Latin it means, as here, to gain something by the mere favour of God, without any merit of one's own. [3174] 0 See Livy, i. 31, etc.; and Pliny, Nat. Hist., ii. 38. [3175] The ms. reads, flumina cognoverimus ingentia lim-in-is ingentia siccatis, "that mighty rivers shrunk up, leaving the mud," etc. [3176] So Tertullian, Apologet., 40, says,--"We have read that the islands Hiera, Anaphe, Delos, Rhodes, and Cos were destroyed, together with many human beings." [3177] Arnobius, no doubt, speaks of the story of Phaethon, as told by Ovid; on which, cf. Plato, Tim., st. p. 22. [3178] Nourry thinks that reference is here made to the contests of gladiators and athletes with lions and other beasts in the circus. But it is more likely that the author is thinking of African tribes who were harassed by lions. Thus Aelian (de Nat Anim., xvii. 24) tells of a Libyan people, the Nomaei, who were entirely destroyed by lions. [3179] The city of Amyclae in Italy is referred to, which was destroyed by serpents. [3180] In the Timaeus of Plato, c. vi. st. p. 24, an old priest of Saïs, in Egypt, is represented as telling Solon that in times long gone by the Athenians were a very peaceful and very brave people, and that 9,000 years before that time they had overcome a mighty host which came rushing from the Atlantic Sea, and which threatened to subjugate all Europe and Asia. The sea was then navigable, and in front of the pillars of Hercules (Strait of Gibraltar) lay an island larger than Africa and Asia together: from it travellers could pass to other islands, and from these again to the opposite continent. In this island great kings arose, who made themselves masters of the whole island, as well as of other islands, and parts of the continent. Having already possessions in Libya and Europe, which they wished to increase, they gathered an immense host; but it was repelled by the Athenians. Great earthquakes and storms ensued, in which the island of Atlantis was submerged, and the sea ever after rendered impassable by shoals of mud produced by the sunken island. For other forms of this legend, and explanations of it, see Smith's Dictionary of Geography, under Atlantis; [also Ancient America, p. 175, Harpers, 1872. This volume, little known, seems to me "stranger than fiction," and far more interesting]. [3181] Cf. Matt. v. 39. [3182] The ms. here inserts a mark of interrogation. [3183] So the ms. si facto et, corrected, however, by a later copyist. si facio ut, "if I cause that," etc. [3184] 0 Plato, Tim., st. p. 22. [3185] "To analyze"--dissolvere-- is in the ms. marked as spurious. [3186] In the ms. we find "to chill and numb"--congelare, constringere; but the last word, too, is marked as spurious. [3187] ms. sustinere (marked as a gloss), "to sustain;" perferre, "to endure." [3188] See Introduction. [3189] [Our author thus identifies himself with Christians, and was, doubtless, baptized when he wrote these words.] [3190] Sine ullis feriis, a proverbial expression, "without any holidays;" i.e. without any intermixture of good. [3191] For qui durare Ursinus would read quiret durare; but this seems to have no ms. authority, though giving better sense and an easier construction. [3192] That is, unsuccessfully. [3193] Alemanni, i.e., the Germans; hence the French Allemagne. The ms. has Alamanni. [3194] 0 ["Innumerable Christians:" let this be noted.] [3195] The Gaetuli and Tinguitani were African tribes. For Tinguitanos, another reading is tunc Aquitanos; but Tinguitanos is much to be preferred on every ground. [3196] The ms. reads at, "but." [3197] Defendere is added in the ms., but marked as a gloss. [3198] Consumere is in like manner marked as a gloss. [3199] So Orelli, for the ms. judicationis, "judgment." [3200] The carelessness of some copyist makes the ms. read ve-st-ri, "your," corrected as above by Ursinus. [3201] So Ursinus, followed by Heraldus, LB., and Orelli, for the ms. errores, which Stewechius would change into errones--"vagrants"--referring to the spirits wandering over the earth: most other edd., following Gelenius, read, "called demigods, that these indeed"--daemonas appellat, et hos, etc. [3202] So the ms.,which is corrected in the first ed. "us to be willing"--nos velle: Stewechius reads, "us to be making good progress, are envious, enraged, and cry aloud," etc.--nos belle provenire compererunt, invident, indignantur, declamitantque, etc.; to both of which it is sufficient objection that they do not improve the passage by their departure from the ms.. [3203] A beautiful appeal, and one sufficient to show that our author was no longer among catechumens.] [3204] 0 So LB. and Orelli; but the ms. reads, "himself to be like a god by his prophets," etc.--se esse similem profiteatur in vatibus. [3205] So corrected by Pithoeus for the ms. profanus. [3206] [Evidences of our author's Christian status abound in this fine passage.] [3207] So Gelenius, followed by Orelli and others, for the ms., reading divini interpretes viri (instead of juris)--"'O men, interpreters of the sacred and divine," which is retained by the 1st ed., Hildebrand, and Oehler. [3208] Aii Locutii. Shortly before the Gallic invasion, B.C. 390, a voice was heard at the dead of night announcing the approach of the Gauls, but the warning was unheeded. After the departure of the Gauls, the Romans dedicated an altar and sacred enclosure to Aius Locutius, or Loquens, i.e., "The Announcing Speaker," at a spot on the Via Nova, where the voice was heard. The ms. reads aiaceos boetios, which Gelenius emended Aios Locutios. [3209] So emended by Ursinus for the ms. libentinos, which is retained in the 1st ed., and by Gelenius, Canterus, and others. Cf. iv. 9, where Libentina is spoken of as presiding over lusts. [3210] As a soul was assigned to each individual at his birth, so a genius was attributed to a state. The genius of the Roman people was often represented on ancient coins. [3211] Thus the Athenians paid honours to Leaena, the Romans to Acca Laurentia and Flora. [3212] The superstitions of the Egyptians are here specially referred to. [3213] That is, by whose pleasure and at whose command they are preserved from annihilation. [3214] 0 So Orelli, adopting a conjecture of Meursius, for the ms. nobis. [3215] That is, not self-existent, but sprung from something previously in being. [3216] Columen is here regarded by some as equal to culmen; but the term "pillar" makes a good sense likewise. [3217] This is according to the doctrine of Pythagoras, Plato, Origen, and others, who taught that the souls of men first existed in heavenly beings, and that on account of sins of long standing they were transferred to earthly bodies to super punishment. Cf. Clem. Alex. Strom. iii. p. 433. [3218] The Peripatetics called God the locus rerum, to'pos pa'nton, the "locality and the area of all things;" that is, the being in whom all else was contained. [3219] [This prayer of Arnobius is surely worthy of admiration.] [3220] Diagoras of Melos and Theodorus of Cyrene, called the Atheists. The former flourished about B.C. 430, the latter about B.C. 310. See Cic., Nat. Deor., i. 2. [Note the universal faith, cap. 34, infra] [3221] Protagoras of Abdera, b. B.C. 480, d. 411. [3222] Democritus of Abdera, b. B.C. 460, and Epicurus, b. B.C. 342, d. 270. [3223] Obstinatione, literally "stubbornness;" Walker conjectures opinatione, "imaginings," which Orelli approves. [3224] 0 So the ms.; for which Meursius would read, nobis vobisque, communis esset (for cessat)-- "is to us and to you, the anger of the gods would be shared in common." [3225] So Ursinus, followed by most edd., for the reading of the ms. Fenta Fatua, cf. v. 18. A later writer has corrected the ms. Fanda, which, Rigaltius says, an old gloss renders "mother." [3226] So restored by Salmasius for Dioscuri, and understood by him as meaning Dea Syria, i.e. Venus, because it is said that a large egg having been found by the fish in the Euphrates, was pushed up by them to the dry land, when a dove came down, and sat upon it until the goddess came forth. Such was the form of the legend according to Nigidius; but Eratosthenes spoke of both Venus and Cupid as being produced in this manner. The Syrian deities were therefore Venus, Cupid, and perhaps Adonis. It should be remembered, however, that the Syrians paid reverence to pigeons and fish as gods. (Xen., Anab., i. 4, 9), and that these may therefore be meant. [3227] So all edd., except those of Hildebrand and Oehler, for the ms. censum--"list." [3228] That is, that God is a Spirit. [Note our author's spirit of faith in Christ.] [3229] Orelli would refer these words to God; he thinks that with those immediately following they may be understood of God's spiritual nature,--an idea which he therefore supposes Arnobius to assert had never been grasped by the heathen. [3230] So Gelenius, followed by Orelli and others, for the corrupt reading of the ms., idem ne quis; but possibly both this and the preceding clause have crept into the text from the margin, as in construction they differ from the rest of the sentence, both that which precedes, and that which follows. [3231] The phrase animalibus causis is regarded by commentators as equal to animatis causis, and refers to the doctrine of the Stoics, that in the sun, moon, stars, etc., there was an intelligent nature, or a certain impulse of mind, which directed their movements. [3232] Lit. "shall see"--visuri, the reading of the ms.; changed in the first ed. and others to victuri--"shall live." [3233] Some have suggested a different construction of these words--memoriam nullam nostri sensus et recordationis habituri, thus--"have no memory of ourselves and senses of recollection;" but that adopted above is simpler, and does not force the words as this seems to do. [3234] 0 The ms. and 1st and 2d Roman edd. read, qui constringit-- "who restrains." [3235] It was a common practice with the Romans to hang the spoils of an enemy on a tree, which was thus consecrated to some deity. Hence such trees were sacred, and remained unhurt even to old age. Some have supposed that the epithet "old" is applied from the fact that the heathen used to offer to their gods objects no longer of use to themselves; thus it was only old trees, past bearing fruit, which were generally selected to hang the spoila upon. [3236] [This interesting personal confession deserves especial note.] [3237] Vel personae vel capiti. [3238] So all the later edd.; but in the ms., 1st and 2d Roman edd., and in those of Gelenius and Canterus, this clause reads, cruciatoris perpetitur saevitatem--"but suffers the cruelty of his persecutor." [3239] The words post paenas in the text are regarded as spurious by Orelli, who supposes them to have crept in from the preceding sentence: but they may be defended as sufficiently expressing the agonies which Hercules suffered through the fatal shirt of Nessus. [3240] The words deum propitium are indeed found in the ms., but according to Rigaltius are not in the same handwriting as the rest of the work. [3241] Cybele whose worship was conjoined with that of Atys. [3242] So Orelli, but the ms. Attis. [3243] This refers to the practice of placing the images of the gods on pillows at feasts. In the temples there were pulvinaria, or couches, specially for the purpose. [3244] 0 The phrase potentiarum interiorum is not easily understood. Orelli is of opinion that it means those powers which in the Bible are called the "powers of heaven," the "army of heaven," i.e., the angels. The Jews and the early Fathers of the Church divided the heaven into circles or zones, each inhabited by its peculiar powers or intelligent natures, differing in dignity and in might. The central place was assigned to God Himself, and to Christ, who sat on His right hand, and who is called by the Fathers of the Church the "Angel of the Church," and the "Angel of the New Covenant." Next in order came "Thrones," "Archangels," "Cherubim and Seraphim," and most remote from God's throne the "Chorus of Angels," the tutelar genii of men. The system of zones and powers seems to have been derived from the Chaldeans, who made a similar division of the heavens. According to this idea, Arnobius speaks of Christ as nearest to the Father, and God of the "inner powers," who enjoyed God's immediate presence. Reference is perhaps made to some recondite doctrine of the Gnostics. It may mean, however, the more subtile powers of nature, as affecting both the souls of men and the physical universe. [3245] So Orelli with most edd., following Ursinus, for the ms. suo ge-ne-ri-s sub limine, which might, however, he retained, as if the sense were that these ordinances were coeval with man's origin, and translated, "tribes saw at the beginning of their race." [3246] Magus, almost equivalent to sorcerer. [3247] Arnobius uses nomina, "names," with special significance, because the Magi in their incantations used barbarous and fearful names of angels and of powers, by whose influence they thought strange and unusual things were brought to pass. [3248] All these different effects the magicians of old attempted to produce: to break family ties by bringing plagues into houses, or by poisons; open doors and unbind chains by charms (Orig, contra Cels., ii.); affect horses in the race--of which Hieronymus in his Life of Hilarion gives an example; and use philters and love potions to kindle excessive and unlawful desires. [3249] So Orelli and most edd., following a marginal reading of Ursinus, auxiliaribus plenum bonis (for the ms. nobis). [3250] In the height of his indignation and contempt, the writer stops short and does not apply to his opponents any new epithet. [3251] This is contrasted with the mutterings and strange words used by the magicians. [3252] So the ms. according to Oehler, and seemingly Heraldus; but according to Orelli, the ms. reads immoderati (instead of--os) cohibebant fluores, which Meursius received as equivalent to "the excessive flow stayed itself." [3253] Penetrabilis, "searching," i.e., finding its way to all parts of the body. [3254] 0 So Orelli, LB., Elmenhorst, and Stewechius, adopting a marginal reading of Ursinus, which prefixes im--to the ms. mobilitates-- "looseness"--retained by the other edd. [3255] Cf. John ii. 25. [He often replies to thoughts not uttered.] [3256] No such miracle is recorded of Christ, and Oehler suggests with some probability that Arnobius may have here fallen into confusion as to what is recorded of the apostles on the day of Pentecost. [3257] The Latin is, per purae speciem simplicitatis, which is not easily understood, and is less easily expressed. [3258] [I have already directed attention to Dominic Diodati's essay, De Christo Graece loquente. ed. London, 1843.] [3259] So almost all edd.; but the ms. and 1st and 2d Roman edd. read scire--"to know," etc. [3260] See book ii. chap. 36, infra [3261] The gods in whose temples the sick lay ordered remedies through the priests. [3262] So all edd. except LB., which reads with the ms. superponere-- "that (one) place the juices," etc. [3263] That is, the physician. [3264] 00 So the edd. reading tri-v-erunt, for the ms. tri-bu-erunt-- "given up," which is retained in the first ed. [3265] 01 Pietatis, "of mercy," in which sense the word is often used in late writers. Thus it was from his clemency that Antoninus, the Roman emperor, received the title of Pius. [3266] 02 So most edd., following a marginal reading of Ursinus, which prefixes in--to the ms. firmitate. [3267] 03 "They, too,...those labouring under the inflictions of these:" so LB., with the warm approval of Orelli (who, however, with previous edd., retains the ms. reading in his text) and others, reading sub eorum t-ortantes (for ms. p--) et illi se casibus; Heraldus having suggested rotantes. This simple and elegant emendation makes it unnecessary to notice the harsh and forced readings of earlier edd. [3268] 04 So understood by Orelli, who reads quo Dius est, adopting the explanation of Dialis given by Festus. The ms., however, according to Crusius, reads, Dialem, quod ejus est, flaminem isto jure donavit; in which case, from the position of the quod, the meaning might be, "which term is his," or possibly, "because he (i.e. the priest) is his," only that in the latter case a pronoun would be expected: the commentators generally refer it to the succeeding jure, with this "right" which is his. Canterus reads, quod majus est, i.e., than the Pontifex Maximus. [Compare vol. iv. p. 74, note 7.] [3269] 05 So the ms. reading aequalitas, which is retained by Hild. and Oehler; all other editions drop ae-- "that the quality of deed and doer might be one." [3270] 06 This passage has furnished occasion for much discussion as to text and interpretation. In the text Orelli's punctuation has been followed, who regards Arnobius as mentioning four Zoroasters--the Assyrian or Chaldean, the Bactrian (cf. c. 5 of this book), the Armenian, and finally the Pamphylian, or Pamphilos, who, according to Clem. Alex. (Strom. [vol. ii. p. 469]), is referred to in Plato's Republic, book x., under the name Er; Meursius and Salmasius, however, regarding the whole as one sentence, consider that only three persons are so referred to, the first being either Libyan or Bactrian, and the others as with Orelli. To seek to determine which view is most plausible even, would be a fruitless task, as will be evident on considering what is said in the index under Zoroaster. [Jowett's Plato, ii. 121.] [3271] 07 So Orelli, reading veniat qu-is su-per igneam zonam. LB. reads for the second and third words, quae-so per-- "let there come, I pray you, through," etc., from the ms. quae super; while Heraldus would change the last three words into Azonaces, the name of the supposed teacher of Zoroaster. By the "fiery zone" Salmasius would understand Libya; but the legends should be borne in mind which spoke of Zoroaster as having shown himself to a wondering multitude from a hill blazing with fire, that he might teach them new ceremonies of worship, or as being otherwise distinguished in connection with fire. [Plato, Rep., p. 446, Jowett's trans.] [3272] 08 So Stewechius, Orelli, and others, for the ms. Zostriani-- "grandson of Zostrianus," retained in the 1st ed. and LB. [3273] 09 So the edd., reading in rebus eximiis for the ms. exi-gu-is, which would, of course, give an opposite and wholly unsuitable meaning. [3274] 0 So generally, Heraldus having restored delitu-it in Christo from the ms., which had omitted -it, for the reading of Gelenius, Canterus, and Ursinus, delicti--"no deceit, no sin was," etc. [3275] So emended by Salmasius, followed by most later edd. In the earlier edd. the reading is et merito exutus a corpore (Salm. reading at instead of a, and inserting a period after mer.)--"and when rightly freed from the body," etc. [3276] It may be instructive to notice how the simpler narrative of the Gospels is amplified. Matthew (xxvii. 51) says that the earth trembled, and Luke (xxiii. 45) that the sun was darkened; but they go no further. [ See p. 301, note 4, supra] [3277] Or, "which if...itself, would never," etc. [Note the confidence of this appeal to general assent.] [3278] That is, by the climate and the inclination of the earth's surface. [3279] So the 1st ed., Ursinus, Elmenhorst, Orelli, and Hildebrand, reading munerandis, which is found in the ms. in a later handwriting, for the original reading of the ms. munera dis. [3280] According to Rigaltius the ms. reads ista promiserunt in immensum--"have put forth (i.e. exaggerated) these things to an immense degree falsely, small matters and trivial affairs have magnified," etc.; while by a later hand has been superscribed over in immensum, in ink of a different colour, extulere--"have extolled." [3281] So the ms., 1st ed., and Hildebrand, while all others read atqu-i--"but." [3282] So LB., reading quo for the ms. quod. [3283] So most edd., reading intercipere for the ms. intercipi--"it is that the progress be obstructed," etc. [3284] 0 So Orelli and Hildebrand, reading glabre from a conjecture of Grotius, for the ms. grave. [3285] i.e., that the one should be masculine, the other feminine. [3286] i.e., does not one of you make the plural of uter masc., another neut.? [Note the opponent's witness to the text of the Gospels.] [3287] So the ms., followed by Hildebrand and Oehler, reads and punctuates quis mortuus? homo, for which all edd. read mortuus est? "Who died?" [3288] Here, as in the whole discussion in the second book on the origin and nature of the soul, the opinions expressed are Gnostic, Cerinthus saying more precisely that Christ having descended from heaven in the form of a dove, dwelt in the body of Jesus during His life, but removed from it before the crucifixion. [3289] So the ms. by changing a single letter, with LB. and others, similitudine proxim-a (ms. o) constitutum; while the first ed., Gelenius, Canterus, Ursinus, Orelli, and others, read -dini proxime-- "settled very closely to analogy." [3290] In the original latronibus; here, as in the next chapter, used loosely to denote lawless men. [3291] So emended by Mercerus for the ms. vatis. [3292] So read in the ms.--not -tius, as in LB. and Orelli. [3293] Lit., "the ways of things"--vias rerum. [3294] 0 The ms. reads unintelligibly , which was, however, retained in both Roman edd., although Ursinus suggested the dropping of the o, which has been done by all later edd. [3295] The ms. reads, quam nec ipsam perpeti succubuisset vis--"would his might," i.e., "would He with His great power have stooped." Orelli simply omits vis as Canterus, and seemingly the other later edd. do. [3296] The ms. and 1st ed. read sati-s, which has clearly arisen from f being confounded with the old form of s. [3297] The construction is a little involved, quae nulli nec homines scire nec ipsi qui appellantur dii mundi queunt--"which none, neither men can know, nor those...of the world can reach, except those whom," etc. [3298] In the Latin, vel potestate inversa, which according to Oehler is the ms. reading, while Orelli speaks of it as an emendation of LB. (where it is certainty found, but without any indication of its source), and with most edd. reads universa-- "by His universal power." [3299] So the ms. according to Hildebrand, reading praecipi=bat. Most edd., however, following Gelenius, read faciebat--"made them lame." [3300] Lit., "to bind fast the motions of the members," adopting the reading of most edd., motus alligare membrorum (ms. c-al-igare). [3301] The ms. reads nervorum duritiam, for which Ursinus, with most edd., reads as above, merely dropping m; Hildebrand and Oehler insert in, and read, from a conjecture of Ursinus adopted by Elmenhorst, c-ol-ligare--"to bind into stiffness." [3302] Ursinus suggested di, "most terrible," for the ms. durissimis. [3303] So the ms. reading, multa mala de illarum contra insinuator (mala is perhaps in the abl., agreeing with a lost word), which has been regarded by Heraldus and Stewechius, followed by Orelli, as mutilated, and is so read in the first ed., and by Ursinus and LB. The passage is in all cases left obscure and doubtful, and we may therefore be excused discussing its meaning here. [3304] 0 Lit., "to the ends of fitting duties." [3305] In the original, seminaria abscidit,--the former word used of nurseries for plants, while the latter may be either as above (from abscindo), or may mean "cut off " (from abscido); but in both cases the general meaning is the same, and the metaphor is in either slightly confused. [3306] Lit., "familiar to be accosted,"--the supine, as in the preceding clause. [3307] So the edd., reading corporalibus affectos malis, but the ms. inserts after malis the word morbis ("with evil bodily diseases"); but according to Hildebrand this word is marked as spurious. [3308] So the edd., reading nemo h-om-i-n-um, except Hildebrand and Oehler, who retain the ms. om-n-i-um--"no one of all." [3309] John viii. 46: "Which of you convinceth me of sin?" [3310] So Heraldus and LB., followed by later edd., reading exiliis for the ms. ex-uis, for which Gelenius, Canterus, and Ursinus read et suis--"and by their slaughters." [3311] Here, as frequently in Arnobius, the comparative is used instead of the superlative. [3312] "To posterity evil reports of their own time"--sui temporis posteris notas--so emended by Ursinus, followed by Orelli and Hildebrand, for the ms. in temporis posteri-s, retained by LB., and with the omission of s in the 1st ed.; but this requires our looking on the passage as defective. [3313] The reference is clearly to the well-known passage in Plato's Republic. [See the sickening details, book v. p. 282, Jowett's trans.] [3314] 0 So Gelenius, LB., and Orelli, reading con-v-ell-e-re for the ms. con-p-ell-a-re, "to accost" or "abuse," which is out of place here. Canterus suggested com-p-il-are, "to plunder," which also occurs in the sense "to cudgel." [3315] Supply, "do you pursue Him so fiercely?" [3316] These words are followed in the edition of Gelenius by ch. 2-5 of the second book, seemingly without any mark to denote transposition; while Ursinus inserted the same chapters--beginning, however, with the last sentence of the first chapter (read as mentioned in the note on it)--but prefixed an asterisk, to mark a departure from the order of the ms. The later editors have not adopted either change. [3317] So Ursinus suggested in the margin, followed by LB. and Orelli, reading in privatam perniciem p-a-r-atum for the ms. p-r-iv-atum, which is clearly derived from the preceding privatam, but is, though unintelligible also, retained in the two Roman edd. The conclusion of the sentence is, literally, "obstinacy of spirit." [3318] In the original, spe salutis proposita atque amore incolumitatis. [3319] Lit., "is"--est. [3320] So all the edd., reading fastidi-os-um supercilium, which Crusius says the ms. reads with os omitted, i.e., "pride, scorn." [3321] So the edd., reading fatuita-tem, for the ms. fatuita-n-tem, which may, however, point to a verb not found elsewhere. [3322] i.e., to friends and foes alike. The ms. reads aequaliter benignus hostibus dicere, which is retained by Orelli, supporting an ellipsis of fuerit, i.e. "He was kind to say," which might be received; but it is more natural to suppose that -t has dropped off, and read diceret as above, with the two Roman editions and LB. Gelenius, followed by Ursinus, emended omnibus docuerit--"with uniform kindness taught to all." It may be well to give here an instance of the very insufficient grounds on which supposed references to Scripture are sometimes based. Orelli considers that Arnobius here refers (videtur respexisse, he says) to Col. i. 21, 22, "You, that were sometimes alienated and enemies in mind by wicked works, yet now hath He reconciled in the body of His flesh through death," to which, though the words which follow might indeed be thought to have a very distant resemblance, they can in no way be shown to refer. [3323] i.e., from His resurrection, which showed that death's power was broken by Him.

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