Book V.
Of Justice.
Chap. I. – Of the Non-Condemnation of Accused Persons Without a Hearing of Their Cause; From What Cause Philosophers Despised the Sacred Writings; Of the First Advocates of the Christian Religion.
I entertain no doubt, O mighty Emperor Constantine,1 – since they are impatient through excessive superstition, – that if any one of those who are foolishly religious should take in hand this work of ours, in which that matchless Creator of all things and Ruler of this boundless world is asserted, he would even assail it with abusive language, and perhaps, having scarcely read the beginning, would dash it to the ground, cast it from him, curse it, and think himself contaminated and bound by inexpiable guilt if he should patiently read. or hear these things. We demand, however, from this man, if it is possible, by the right of human nature,2 that he should not condemn before that he knows the whole matter. For if the right of defending themselves is given to sacrilegious persons, and to traitors and sorcerers, and if it is lawful for no one to be condemned beforehand, his cause being as yet untried, we do not appear to ask unjustly, that if there shall be any one who shall have fallen upon this subject, if he shall read it, he read it throughout; if he shall hear it, that he put off the forming of an opinion until the end. But I know the obstinacy of men; we shall never succeed in obtaining this. For they fear lest they should be overcome by us, and be compelled at length to yield, truth itself crying out. They interrupt, therefore, and make hindrances, that they may not hear; and close their eyes, that they may not see the light which we present to them. Wherefore they themselves plainly show their distrust in their own abandoned system, since they neither venture to investigate, nor to engage with us, because they know that they are easily overpowered. And therefore, discussion being taken away,
“Wisdom is driven from among them, they have recourse to violence”
as Ennius says; and because they eagerly endeavour to condemn as guilty those whom they plainly know to be innocent, they are unwilling to be agreed respecting innocence itself; as though, in truth, it were a greater injustice to have condemned innocence, when proved to be such, than unheard. But, as I said, they are afraid lest, if they should hear, they should be unable to condemn.
And therefore they torture, put to death, and banish the worshippers of the Most High God, that is, the righteous; nor are they, who so vehemently hate, themselves able to assign the causes of their hatred. Because they are themselves in error, they are angry with those who follow the path of truth; and when they are able to correct themselves, they greatly increase3 their errors by cruel deeds, they are stained with the blood of the innocent, and they tear away with violence souls dedicated to God from the lacerated bodies. Such are the men with whom we now endeavour to engage and to dispute: these are the men whom we would lead away from a foolish persuasion to the truth, men who would more readily drink blood than imbibe the words of the righteous. What then? Will our labour be in vain? By no means. For if we shall not be able to deliver these from death, to which they are hastening with the greatest speed; if we cannot recall them from that devious path to life and light, since they themselves oppose their own safety; yet we shall strengthen those who belong us, whose opinion is not settled, and founded and fixed with solid roots. For many of them waver, and especially those who have any acquaintance with literature. For in this respect philosophers, and orators, and poets are pernicious, because they are easily able to ensnare unwary souls by the sweetness of their discourse, and of their poems flowing with delightful modulation. These are sweets4 which conceal poison. And on this account I wished to connect wisdom with religion, that that vain system may not at all injure the studious; so that now the knowledge of literature may not only be of no injury to religion and righteousness, but may even be of the greatest profit, if he who has learned it should be more instructed in virtues and wiser in truth.
Moreover, even though it should be profitable to no other, it certainly will be so to us: the conscience will delight itself, and the mind will rejoice that it is engaged in the light of truth, which is the food of the soul, being overspread with an incredible kind of pleasantness. But we must not despair. Perchance
“We sing not to the deaf.”5
For neither are affairs in so bad a condition that there are no sound minds to which the truth may be pleasing, and which may both see and follow the right course when it is pointed out to them. Only let the cup be anointed6 with the heavenly honey of wisdom, that the bitter remedies may be drunk by them unawares, without any annoyance, whilst the first sweetness of taste by its allurenment conceals, under the cover7 of pleasantness, the bitterness of the harsh flavour. For this is especially the cause why, with the wise and the learned, and the princes of this world, the sacred Scriptures are without credit, because the prophets spoke in common and simple language, as though they spoke to the people. And therefore they are despised by those who are willing to hear or read nothing except that which is polished and eloquent; nor is anything able to remain fixed in their minds, except that which charms their ears by a more soothing sound. But those things which appear humble8 are considered anile, foolish, and common. So entirely do they regard nothing as true, except that which is pleasant to the ear; nothing as credible, except that which can excite9 pleasure: no one estimates10 a subject by its truth, but by its embellishment. Therefore they do not believe the sacred writings, because they are without any pretence;11 but they do not even believe those who explain them, because they also are either altogether ignorant, or at any rate possessed of little learning. For it very rarely happens that they are wholly eloquent; and the cause of this is evident. For eloquence is subservient to the world, it desires to display itself to the people, and to please in things which are evil; since it often endeavours to overpower the truth, that it may show its power; it seeks wealth, desires honours; in short, it demands the highest degree of dignity. Therefore it despises these subjects as low; it avoids secret things as contrary to itself, inasmuch as it rejoices in publicity, and longs for the multitude and celebrity. Hence it comes to pass that wisdom and truth need suitable heralds. And if by chance any of the learned have betaken themselves to it, they have not been sufficient for its defence.
Of those who are known to me, Minucius Felix was of no ignoble rank among pleaders. His book, which bears the title of Octavius, declares how suitable a maintainer of the truth he might have been, if he had given himself altogether to that pursuit.12 Septimius Tertullianus also was skilled in literature of every kind; but in eloquence he had little readiness, and was not sufficiently polished, and very obscure. Not even therefore did he find sufficient renown. Cyprianus, therefore, was above all others13 distinguished and renowned, since he had sought great glory to himself from the profession of the art of oratory, and he wrote very many things worthy of admiration in their particular class. For he was of a turn of mind which was ready, copious, agreeable, and (that which is the greatest excellence of style) plain and open; so that you cannot determine whether he was more embellished in speech, or more ready in explanation, or more powerful in persuasion. And yet he is unable to please those who are ignorant of the mystery except by his words; inasmuch as the things which he spoke are mystical, and prepared with this object, that they may be heard by the faithful only: in short, he is accustomed to be derided by the learned men of this age, to whom his writings have happened to be known. I have heard of a certain man who was skilful indeed, who by the change of a single letter called him Coprianus,14 as though he were one who had applied to old women’s fables a mind which was elegant and fitted for better things. But if this happened to him whose eloquence is not unpleasant, what then must we suppose happens to those whose discourse is meagre and displeasing, who could have had neither the power of persuasion, nor subtlety in arguing, nor any severity at all for refuting?
Chap. II. – To What an Extent the Christian Truth Has Been Assailed by Rash Men.
Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called thither, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy;15 but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered16 his vices by his hair17 and his cloak, and (that which is the greatest screen18) by his riches; and that he might increase these, he used to penetrate with wonderful effort19 to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustenance to crafty men.
Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame.20
Another21 wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner, but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret22 things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent,23 and of the faith the name of which he had assumed,24 and of the mystery25 which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject.
Chap. III. – Of the Truth of the Christian Doctrine, and the Vanity of Its Adversaries; And that Christ Was Not a Magician.
The desire of inventing,26 therefore, and craftiness were absent from these men, since they were unskilful. Or what unlearned man could invent things adapted to one another, and coherent, when the most learned of the philosophers, Plato and Aristotle, and Epicurus and Zeno, themselves spoke things at variance with one another, and contrary? For this is the nature of falsehoods, that they cannot be coherent. But their teaching, because it is true, everywhere agrees,27 and is altogether consistent with itself; and on this account it effects persuasion, because it is based on a consistent plan. They did not therefore devise that religion for the sake of gain and advantage, inasmuch as both by their precepts and in reality they followed that course of life which is without pleasures, and despised all things which are reckoned among good things, and since they not only endured death for their faith, but also both knew and foretold that they were about to die, and afterwards that all who followed their system would suffer cruel and impious things. But he28 affirmed that Christ Himself was put to flight by the Jews, and having collected a band of nine hundred men, committed robberies. Who would venture to oppose so great an authority? We must certainly believe this, for perchance some Apollo announced it to him in his slumbers. So many robbers have at all times perished, and do perish daily, and you yourself have certainly condemned many: which of them after his crucifixion was called, I will not say a God, but a man? But you perchance believed it from the circumstance of your having consecrated the homicide Mars as a god, though you would not have done this if the Areopagites had crucified him.
The same man, when he endeavoured to overthrow his wonderful deeds, and did not however deny them, wished to show that Apollonius29 performed equal or even greater deeds. It is strange that he omitted to mention Apuleius,30 of whom many and wonderful things are accustomed to be related. Why therefore, O senseless one, does no one worship Apollonius in the place of God? unless by chance you alone do so, who are worthy forsooth of that god, with whom the true God will punish you everlastingly. If Christ is a magician because He performed wonderful deeds, it is plain that Apollonius, who, according to your description, when Domitian wished to punish him, suddenly disappeared on his trial, was more skilful than He who was both arrested and crucified. But perhaps he wished from this very thing to prove the arrogance of Christ, in that He made Himself God, that the other may appear to have been more modest, who, though he performed greater actions, as this one thinks, nevertheless did not claim that for himself. I omit at present to compare the works themselves, because in the second and preceding book I have spoken respecting the fraud and tricks of the magic art. I say that there is no one who would not wish that that should especially befall him after death which even the greatest kings desire. For why do men prepare for themselves magnificent sepulchres? why statues and images? why by some illustrious deeds, or even by death undergone in behalf of their countrymen, do they endeavour to deserve the good opinions of men? Why, in short, have you yourself wished to raise a monument of your talent, built with this detestable folly, as if with mud, except that you hope for immortality from the remembrance of your name? It is foolish, therefore, to imagine that Apollonius did not desire that which he would plainly wish for if he were able to attain to it; because there is no one who refuses immortality, and especially when you say that he was both adored by some as a god, and that his image was set up under the name of Hercules, the averter of evil, and is even now honoured by the Ephesians.
He could not therefore after death be believed to be a god, because it was evident that he was both a man and a magician; and for this reason he affected31 divinity under the title of a name belonging to another, for in his own name he was unable to attain it, nor did he venture to make the attempt. But he of whom we speak32 could both be believed to be a god, because he was not a magician, and was believed to be such because he was so in truth. I do not say this, he says, that Apollonius was not accounted a god, because he did not wish it, but that it may be evident that we, who did not at once connect a belief in his divinity with wonderful deeds, are wiser than you, who on account of slight wonders believed that he was a god. It is not wonderful if you, who are far removed from the wisdom of God, understand nothing at all of those things which you have read, since the Jews, who from the beginning had frequently read the prophets, and to whom the mystery33 of God had been assigned, were nevertheless ignorant of what they read. Learn, therefore, if you have any sense, that Christ was not believed by us to be God on this account, because He did wonderful things, but because we saw that all things were done in His case which were announced to us by the prediction of the prophets. He performed wonderful deeds: we might have supposed Him to be a magician, as you now suppose Him to be, and the Jews then supposed Him, if all the prophets did not with one accord34 proclaim that Christ would do those very things. Therefore we believe Him to be God, not more from His wonderful deeds and works, than from that very cross which you as dogs lick, since that also was predicted at the same time. It was not therefore on His own testimony (for who can be believed when he speaks concerning himself?), but on the testimony of the prophets who long before foretold all things which He did and suffered, that He gained a belief in His divinity, which could have happened neither to Apollonius,35 nor to Apuleius, nor to any of the magicians; nor can it happen at any time. When, therefore, he had poured forth such absurd ravings36 of his ignorance, when he had eagerly endeavoured utterly to destroy the truth, he dared to give to his books which were impious and the enemies of God the title of “truth-loving.” O blind breast! O mind more black than Cimmerian darkness, as they say! He may perhaps have been a disciple of Anaxagoras,37 to whom snows were as black as ink. But it is the same blindness, to give the name of falsehood to truth, and of truth to falsehood. Doubtless the crafty man wished to conceal the wolf under the skin of a sheep, (Cf. Mat_7:15) that he might ensnare the reader by a deceitful title. Let it be true; grant that you did this from ignorance, not from malice: what truth, however, have you brought to us, except that, being a defender of the gods, you had at last betrayed those very gods? For, having set forth the praises of the Supreme God, whom you confessed to be king, most mighty, the maker of all things, the fountain of honours, the parent of all, the creator and preserver of all living creatures, you took away the kingdom from your own Jupiter; and when you had driven him from the supreme power, you reduced him to the rank of servants. Thus your own conclusion38 convicts you of folly, vanity, and error. For you affirm that the gods exist, and yet you subject and enslave them to that God whose religion you attempt to overturn.
Chap. IV. – Why This Work Was Published, and Again of Tertullian and Cyprian.
Since, therefore, they of whom I have spoken had set forth their sacrilegious writings in my presence, and to my grief, being incited both by the arrogant impiety of these, and by the consciousness of truth itself, and (as I think) by God, I have undertaken this office, that with all the strength of my mind I might refute the accusers of righteousness; not that I should write against these, who might be crushed with a few words, but that I might once for all by one attack overthrow all who everywhere effect, or have effected, the same work. For I do not doubt that very many others, and in many places, and that not only in Greek, but also in Latin writings, have raised a monument of their own unrighteousness. And since I was not able to reply to these separately, I thought that this cause was to be so pleaded by me that I might overthrow former writers, together with all their writings, and cut off from future writers the whole power of writing and of replying.39 Only let them attend, and I will assuredly effect that whosoever shall know these things, must either embrace that which he before condemned, or, which is next to it, cease at length to deride it. Although Tertullian fully pleaded the same cause in that treatise which is entitled the Apology,40 yet, inasmuch as it is one thing to answer accusers, which consists in defence or denial only, and another thing to instruct, which we do, in which the substance of the whole system must be contained, I have not shrunk from this labour, that I might complete the subject, which Cyprian did not fully carry out in that discourse in which he endeavours to refute Demetrianus (as he himself says) railing at and clamouring41 against the truth. Which subject he did not handle as he ought to have done; for he ought to have been refuted not by the testimonies of Scripture, which he plainly considered vain, fictitious, and false, but by arguments and reason. For, since he was contending against a man who was ignorant of the truth, he ought for a while to have laid aside divine readings, and to have formed from the beginning this man as one who was altogether ignorant,42 and to have shown to him by degrees the beginnings of light, that he might not be dazzled,43 the whole of its brightness being presented to him.44
For as an infant is unable, on account of the tenderness of its stomach, to receive the nourishment of solid and strong food, but is supported by liquid and soft milk, until, its strength being confirmed, it can feed on stronger nourishment; so also it was befitting that this man, because he was not yet capable of receiving divine things, should be presented with human testimonies – that is, of philosophers and historians – in order that he might especially be refuted by his own authorities. And since he did not do this, being carried away by his distinguished knowledge of the sacred writings, so that he was content with those things alone in which faith consists, I have undertaken, with the favour of God, to do this, and at the same time to prepare the way for the imitation of others. And if, through my exhortation, learned and eloquent men shall begin to betake themselves to this subject, and shall choose to display their talents and power of speaking in this field of truth, no one can doubt that false religions will quickly disappear, and philosophy altogether fall, if all shall be persuaded that this alone is religion and the only true wisdom. But I have wandered from the subject further than I wished.
Chap. V. – There Was True Justice Under Saturnus, but It Was Banished by Jupiter.
Now the promised disputation concerning justice must be given; which is either by itself the greatest virtue, or by itself the fountain of virtue, which not only philosophers sought, but poets also, who were much earlier, and were esteemed as wise before the origin of the name of philosophy. These clearly understood that this justice was absent from the affairs of men; and they feigned that it, being offended with the vices of men, departed from the earth, and withdrew to heaven; and that they may teach what it is to live justly (for they are accustomed to give precepts by circumlocutions), they repeat examples of justice from the times of Saturnus, which they call the golden times, and they relate in what condition human life was while it delayed on the earth.45 And this is not to be regarded as a poetic fiction, but as the truth. For, while Saturnus reigned, the religious worship of the gods not having yet been instituted, nor any46 race being as yet set apart in the belief of its divinity, God was manifestly worshipped. And therefore there were neither dissensions, nor enmities, nor wars.
“Not yet had rage unsheathed maddened swords,”
as Germanicus Cæsar speaks in his poem translated from Aratus,47
“Nor had discord been known among relatives.”
No, nor even among strangers: but there were no swords at all to be unsheathed. For who, when justice was present and in vigour, would think respecting his own protection, since no one plotted against him; or respecting the destruction of another, since no one desired anything?
“They preferred to live content with a simple mode of life,”
as Cicero48 relates in his poem; and this is peculiar to our religion. “It was not even allowed to mark out or to divide the plain with a boundary: men sought all things in common;”49 since God had given the earth in common to all, that they might pass their life in common, not that mad and raging avarice might claim all things for itself, and that that which was produced for all might not be wanting to any. And this saying of the poet ought so to be taken, not as suggesting the idea that individuals at that time had no private property, but it must be regarded as a poetical figure; that we may understand that men were so liberal, that they did not shut up the fruits of the earth produced for them, nor did they in solitude brood over the things stored up, but admitted the poor to share the fruits of their labour: –
“Now streams of milk, now streams of nectar flowed.”50
And no wonder, since the storehouses of the good liberally lay open to all. Nor did avarice intercept the divine bounty, and thus cause hunger and thirst in common but all alike had abundance, since they who had possessions gave liberally and bountifully to those who had not. But after that Saturnus had been banished from heaven, and had arrived in Latium, –
“Exiled from his throne
By Jove, his mightier heir,”51 –
since the people either through fear of the new king, or of their own accord, had become corrupted and ceased to worship God, and had begun to esteem the king in the place of God, since he himself, almost a parricide, was an example to others to the injury of piety, –
“The most just Virgin in haste deserted the lands;”52
but not as Cicero says,53
“And settled, in the kingdom of Jupiter,54 and in a part of the heaven.”
For how could she settle or tarry in the kingdom of him who expelled his father from his kingdom, harassed him with war, and drove him as an exile over the whole world?
“He gave to the black serpents their noxious poison,
And ordered wolves to prowl;55
that is, he introduced among men hatred, and envy, and stratagem; so that they were poisonous as serpents, and rapacious as wolves. And they truly do this who persecute those who are righteous and faithful towards God, and give to judges the power of using violence against the innocent. Perhaps Jupiter may have done something of this kind for the overthrow and removal of righteousness; and on this account he is related to have made serpents fierce, and to have whetted the spirit of wolves.
“Then war’s indomitable rage,
And greedy lust of gain;”56
and not without reason. For the worship of God being taken away, men lost the knowledge of good and evil. Thus the common intercourse of life perished from among then, and the bond of human society was destroyed. Then they began to contend with one another, and to plot, and to acquire for themselves glory from the shedding of human blood.
Chap. VI. – After the Banishment of Justice, Lust, Unjust Laws, Daring, Avarice, Ambition, Pride, Impiety, and Other Vices Reigned.
And the source of all these evils was lust; which, indeed, burst forth from the contempt of true majesty. For not only did they who had a superfluity fail to bestow a share upon others, but they even seized the property of others, drawing everything to their private gain; and the things which formerly even individuals laboured to obtain for the common use of men,57 were now conveyed to the houses of a few. For, that they might subdue others by slavery, they began especially to withdraw and collect together the necessaries of life, and to keep them firmly shut up, that they might make the bounties of heaven their own; not on account of kindness,58 a feeling which had no existence in them, but that they might sweep together all the instruments of lust and avarice. They also, under the name of justice, passed most unequal and unjust laws, by which they might defend their plunder and avarice against the force of the multitude. They prevailed, therefore, as much by authority as by strength, or resources, or malice. And since there was in them no trace of justice, the offices of which are humanity, equity, pity, they now began to rejoice in a proud and swollen inequality, and made59 themselves higher than other men, by a retinue of attendants, and by the sword, and by the brilliancy of their garments. For this reason they invented for themselves honours, and purple robes, and fasces, that, being supported by the terror produced by axes and swords, they might, as it were by the right of masters, rule them, stricken with fear, and alarmed. Such was the condition in which the life of man was placed by that king who, having defeated and put to flight a parent, did not seize his kingdom, but set up an impious tyranny by violence and armed men, and took away that golden age of justice, and compelled men to become wicked and impious, even from this very circumstance, that he turned them away from God to the worship of himself; and the terror of his excessive power had extorted this.
For who would not fear him who was girded about with arms, whom the unwonted gleam of steel and swords surrounded? Or what stranger would he spare who had not even spared his own father? Whom, in truth, should he fear, who had conquered in war, and destroyed by massacre the race of the Titans, which was strong and excelling in might? What wonder if the whole multitude, pressed by unusual fear, had given themselves up to the adulation of a single man? Him they venerated, to him they paid the greatest honour. And since it is judged to be a kind of obsequiousness to imitate the customs and vices of a king, all men laid aside piety, lest, if they should live piously, they might seem to upbraid the wickedness of the king. Thus, being corrupted by continual imitation, they abandoned divine right, and the practice of living wickedly by degrees became a habit. And now nothing remained of the pious and excellent condition of the preceding age; but justice being banished, and drawing with her the truth, left to men error, ignorance, and blindness. The poets therefore were ignorant, who sung that she fled to heaven, to the kingdom of Jupiter. For if justice was on the earth in the age which they call “golden,” it is plain that she was driven away by Jupiter, who changed the golden age. But the change of the age and the expulsion of justice is to be deemed nothing else, as I have said, than the laying aside of divine religion, which alone effects that man should esteem man dear, and should know that he is bound to him by the tie of brotherhood, since God is alike a Father to all, so as to share the bounties of the common God and Father with those who do not possess them; to injure no one, to oppress no one, not to close his door against a stranger, nor his ear against a suppliant, but to be bountiful, beneficent, and liberal, which Tullius60 thought to be praises suitable to a king. This truly is justice, and this is, the golden age, which was first corrupted when Jupiter reigned, and shortly afterwards, when he himself and all his offspring were consecrated as gods, and the worship of many deities undertaken, had been altogether taken away.
Chap. VII. – Of the Coming of Jesus, and Its Fruit; and of the Virtues and Vices of That Age.
But God, as a most indulgent parent, when the last time approached, sent a messenger to bring back that old age, and justice which had been put to flight, that the human race might not be agitated by very great and perpetual errors. Therefore the appearance of that golden time returned, and justice was restored to the earth, but was assigned to a few; and this justice is nothing else than the pious and religious worship of the one God. But perhaps some may be inclined to ask, why, if this be justice, it is not given to all mankind, and the whole multitude does not agree to it. This is a matter of great disputation, why a difference was retained by God when He gave justice to the earth; and this I have shown in another place, and whenever a favourable opportunity shall occur it shall be explained. Now it is sufficient very briefly to signify it: that virtue can neither be discerned, unless it has vices opposed to it; nor be perfect, unless it is exercised by adversity.61 For God designed that there should be this distinction between good and evil things, that we may know from that which is evil the quality of the good, and also the quality of the evil from the good; nor can the nature of the one be understood if the other is taken away. God therefore did not exclude evil, that the nature of virtue might be evident. For how could patient endurance62 retain its meaning and name if there were nothing which we were compelled to endure?63 How could faith devoted to its God deserve praise, unless there were some one who wished to turn us away from God? For on this account He permitted the unjust to be more powerful, that they might be able to compel to evil; and on this account to be more numerous, that virtue might be precious, because it is rare. And this very point is admirably and briefly shown by Quintilian in “the muffled head.”64 “For what virtue,” he says, “would there be in innocence, had not its rarity furnished it with praises? But because it is provided by nature that hatred, desire, and anger drive men blindly to that object to which they have applied themselves, to be free from fault appears to be beyond the power of man. Otherwise, if nature had given to all men equal affections, piety would be nothing.”
How true this is, the necessity of the case itself teaches. For if it is virtue to resist with fortitude evils and vices, it is evident that, without evil and vice, there is no perfected virtue; and that God might render this complete and perfect, He retained that which was contrary to it, with which it might contend. For, being agitated by evils which harass it, it gains stability; and in proportion to the frequency with which it is urged onward, is the firmness with which it is strengthened. This is evidently the cause which effects that, although justice is sent to men, yet it cannot be said that a golden age exists; because God has not taken away evil, that He might retain that diversity which alone preserves the mystery of a divine religion.
Chap. VIII. – Of Justice Known to All, but Not Embraced; of the True Temple of God, and of His Worship, That All Vices May Be Subdued.
They, therefore, who think that no one is just, have justice before their eyes, but are unwilling to discern it. For what reason is there why they should describe it either in poems or in all their discourse, complaining of its absence, when it is very easy for them to be good if they wish? Why do you depict to yourselves justice as worthless,65 and wish that she may fall from heaven, as it were, represented in some image? Behold, she is in your sight; receive her, if you are able, and place her in the abode of your breast; and do not imagine that this is difficult, or unsuited to the times. Be just and good, and the justice which you seek will follow you of her own accord. Lay aside every evil thought from your hearts, and that golden age will at once return to you, which you cannot attain to by any other means than by beginning to worship the true God. But you long for justice on the earth, while the worship of false gods continues, which cannot possibly come to pass. But it was not possible even at that time when you imagine, because those deities whom you impiously worship were not yet produced, and the worship of the one God must have prevailed throughout the earth; of that God, I say, who hates wickedness and requires goodness; whose temple is not stones or clay, but man himself, who bears the image of God. And this temple is adorned not with corruptible gifts of gold and jewels, but with the lasting offices of virtues. Learn, therefore, if any intelligence is left to you, that men are wicked and unjust because gods are worshipped; and that all evils daily increase to the affairs of men on this account, because God the Maker and Governor of this world has been neglected; because, contrary to that which is right, impious superstitions have been taken up; and lastly, because you do not permit God to be worshipped even by a few.
But if God only were worshipped, there would not be dissensions and wars, since men would know that they are the sons of one God; and, therefore, among those who were connected by the sacred and inviolable bond of divine relationship, there would be no plottings, inasmuch as they would know what kind of punishments God prepared for the destroyers of souls, who sees through secret crimes, and even the very thoughts themselves. There would be no frauds or plunderings if they had learned, through the instruction of God, to be content with that which was their own, though little, so that they might prefer solid and eternal things to those which are frail and perishable. There would be no adulteries, and debaucheries, and prostitution of women, if it were known to all, that whatever is sought beyond the desire of procreation is condemned by God.66 Nor would necessity compel a woman to dishonour her modesty, to seek for herself a most disgraceful mode of sustenance; since the males also would restrain their lust, and the pious and religious contributions of the rich would succour the destitute. There would not, therefore, as I have said, be these evils on the earth, if there were by common consent a general observance67 of the law of God, if those things were done by all which our people alone perform. How happy and how golden would be the condition of human affairs, if throughout the world gentleness, and piety, and peace, and innocence, and equity, and temperance, and faith, took up their abode! In short, there would be no need of so many and varying laws to rule men, since the law of God alone would be sufficient for perfect innocence; nor would there be any need of prisons, or the swords of rulers, or the terror of punishments, since the wholesomeness of the divine precepts infused into the breasts of men would of itself instruct them to works of justice. But now men are wicked through ignorance of what is right and good. And this, indeed, Cicero saw; for, discoursing on the subject of the laws,68 he says: “As the world, with all its parts agreeing with one another, coheres and depends upon one and the same nature, so all men, being naturally confused among themselves, disagree through depravity; nor do they understand that they are related by blood, and that they are all subject to one and the same guardianship: for if this were kept in mind, assuredly men would live the life of gods.” Therefore the unjust and impious worship of the gods has introduced all the evils by which mankind in turn destroy one another. For they could not retain their piety, who, as prodigal and rebellious children, had renounced the authority of God, the common parent of all.
Chap. IX. – Of the Crimes of the Wicked, and the Torture Inflicted on the Christians.
At times, however, they perceive that they are wicked, and praise the condition of the former ages, and conjecture that justice is absent because of their characters and deserts; for, though she presents herself to their eyes, they not only fail to receive or recognise her, but they even violently hate, and persecute, and endeavour to banish her. Let us suppose, in the meantime, that she whom we follow is not justice: how will they receive her whom they imagine to be the true justice, if she shall have come, when they torture and kill those whom they themselves confess to be imitators of the just, because they perform good and just actions; whereas, if they should put to death the wicked only, they would deserve to be unvisited by justice, who had no other reason for leaving the earth than the shedding of human blood? How much more so when they slay the righteous, and account the followers of justice themselves as enemies, yea, as more than enemies; who, though they eagerly seek their lives, and property, and children by sword and fire, yet are spared when conquered; and there is a place for clemency even amidst arms; or if they have determined to carry their cruelty to the utmost, nothing more is done towards them, except that they are put to death or led away to slavery! But this is unutterable which is done towards those who are ignorant of crime, and none are regarded as more guilty than those who are of all men innocent. Therefore most wicked men venture to make mention of justice, men who surpass wild beasts in ferocity, who lay waste the most gentle flock of God, –
“Like gaunt wolves rushing from their den,
Whom lawless hunger’s sullen growl
Drives forth into the night to prowl.”69
But these have been maddened not by the fury of hunger, but of the heart; nor do they prowl in a black mist, but by open plundering; nor does the consciousness of their crimes ever recall them from profaning the sacred and holy name of justice with that mouth which, like the jaws of beasts, is wet with the blood of the innocent. What must we say is especially the cause of this excessive and persevering hatred?
“Does truth produce hatred,”70
as the poet says, as though inspired by the Divine Spirit, or are they ashamed to be bad in the presence of the just and good? Or is it rather from both causes? For the truth is always hateful on this account, because he who sins wishes to have free scope for sinning, and thinks that he cannot in any other way more securely enjoy the pleasure of his evil doings, than if there is no one whom his faults may displease. Therefore they endeavour entirely to exterminate and, take them away as witnesses of their crimes and wickedness, and think them burthensome to themselves, as though their life were reproved. For why should any be unseasonably good, who, when the public morals are corrupted, should censure them by living well? Why should not all be equally wicked, rapacious, unchaste, adulterers, perjured, covetous, and fraudulent? Why should they not rather be taken out of the way, in whose presence they are ashamed to lead an evil life, who, though not by words, for they are silent, but by their very course of life, so unlike their own, assail and strike the forehead of sinners? For whoever disagrees with them appears to reprove them.
Nor is it greatly to be wondered at if these things are done towards men, since for the same cause the people who were placed in hope,71 and not ignorant of God, rose up against God Himself; and the same necessity follows the righteous which attacked the Author of righteousness Himself. Therefore they harass and torment them with studied kinds of punishments, and think it little to kill those whom they hate, unless cruelty also mocks their bodies. But if any through fear of pain or death, or by their own perfidy, have deserted the heavenly oath,72 and have consented to deadly sacrifices, these they praise and load73 with honours, that by their example they may allure others. But upon those who have highly esteemed their faith, and have not denied that they are worshippers of God, they fall with all the strength of their butchery, as though they thirsted for blood; and they call them desperate,74 because they by no means spare their body; as though anything could be more desperate, than to torture and tear in pieces him whom you know to be innocent. Thus no sense of shame remains among those from whom all kind feeling is absent, and they retort upon just men reproaches which are befitting to themselves. For they call them impious, being themselves forsooth pious, and shrinking from the shedding of human blood; whereas, if they would consider their own acts, and the acts of those whom they condemn as impious, they would now understand how false they are, and more deserving of all those things which they either say or do against the good. For they are not of our number, but of theirs who besiege the roads in arms, practise piracy by sea; or if it has not been in their power openly to assail, secretly mix poisons; who kill their wives that they may gain their dowries, or their husbands that they may marry adulterers; who either strangle the sons born from themselves, or if they are too pious, expose them; who restrain their incestuous passions neither from a daughter, nor sister, nor mother, nor priestess; who conspire against their own citizens and country; who do not fear the sack;75 who, in fine, commit sacrilege, and despoil the temples of the gods whom they worship; and, to speak of things which are light and usually practised by them, who hunt for inheritances, forge wills, either remove or exclude the just heirs; who prostitute their own persons to lust; who, in short, unmindful of what they were born, contend with women in passivity;76 who, in violation of all propriety,77 pollute and dishonour the most sacred part of their body; who mutilate themselves, and that which is more impious, in order that they may be priests of religion; who do not even spare their own life, but sell their lives to be taken away in public; who, if they sit as judges, corrupted by a bribe, either destroy the innocent or set free the guilty without punishment; who grasp at the heaven itself by sorceries, as though the earth would not contain their wickedness. These crimes, I say, and more than these, are plainly committed by those who are worshippers of the gods.
Amidst these crimes of such number and magnitude, what place is there for justice? And I have collected a few only out of many, not for the purpose of censure, but to show their nature. Let those who shall wish to know all take in hand the books of Seneca, who was at the same time a most true describer and a most vehement accuser of the public morals and vices. But Lucilius also briefly and concisely described that dark life in these verses: “But now from morn to night, on festival and ordinary day alike, the whole people and the fathers with one accord display themselves in78 the forum, and never depart from it. They have all given themselves to one and the same pursuit and art, that they may be able cautiously to deceive, to fight treacherously, to contend in flattery, each to pretend that he is a good man, to lie in wait, as if all were enemies to all.” But which of these things can be laid to the charge of our people,79 with whom the whole of religion consists in living without guilt and without spot? Since, therefore, they see that both they and their people do those things which we have said, but that ours practise nothing else but that which is just and good, they might, if they had any understanding, have perceived from this, both that they who do what is good are pious, and that they themselves who commit wicked actions are impious. For it is impossible that they who do not err in all the actions of their life, should err in the main point, that is, in religion, which is the chief of all things. For impiety, if taken up in that which is the most important, would follow through all the rest. And therefore80 it is impossible that they who err in the whole of their life should not be deceived also in religion; inasmuch as piety, if it kept its rule in the chief point, would maintain its course in others. Thus it happens, that on either side the character of the main subject may be known from the state of the actions which are carried on.
Chap. X. – Of False Piety, and of False and True Religion.
It is worth while to investigate their piety, that from their merciful and pious actions it may be understood what is the character of those things which are done by them contrary to the laws of piety. And that I may not seem to attack any one with harshness, I will take a character from the poets, and one which is the greatest example of piety. In Maro, that king
“Than who
The breath of being none e’er drew,
More brave, more pious, or more true,”81 –
what proofs of justice did he bring forward to us?
“There walk with hands fast bound behind
The victim prisoners, designed
For slaughter o’er the flames.”82
What can be more merciful than this piety? what more merciful than to immolate human victims to the dead, and to feed the fire with the blood of men as with oil? But perhaps this may not have been the fault of the hero himself, but of the poet, who polluted with distinguished wickedness “a man distinguished by his piety.”83 Where then, O poet, is that piety which you so frequently praise? Behold the pious Æneas: –
“Four hapless youths of Sulmo’s breed,
And four who Ufens call their sire,
He takes alive, condemned to bleed
To Pallas’ shade on Pallas’ pyre.”84
Why, therefore, at the very same time when he was sending the men in chains to slaughter, did he say,
“Fain would I grant the living peace,”85
when he ordered that those whom he had in his power alive should be slain in the place of cattle? But this, as I have said, was not his fault – for he perhaps had not received a liberal education – but yours; for, though you were learned, yet you were ignorant of the nature of piety, and you believed that that wicked and detestable action of his was the befitting exercise of piety. He is plainly called pious on this account only, because he loved his father. Why should I say that
“The good Æneas owned their plea,”86
and yet slew them? For, though adjured by the same father, and
“By young Iulus’ dawning day,”87
he did not spare them,
“Live fury kindling every vein”88
What! can any one imagine that there was any virtue in him who was fired with madness as stubble, and, forgetful of the shade of his father. by whom he was entreated, was unable to curb his wrath? He was therefore by no means pious who not only slew the unresisting, but even suppliants. Here some one will say: What then, or where, or of what character is piety? Truly it is among those who are ignorant of wars, who maintain concord with all, who are friendly even to their enemies, who love all men as brethren, who know how to restrain their anger, and to soothe every passion of the mind with calm government. How great a mist, therefore, how great a cloud of darkness and errors, has over-spread the breasts of men who, when they think themselves especially pious, then become especially impious? For the more religiously they honour those earthy images, so much the more wicked are they towards the name of the true divinity. And therefore they are often harassed with greater evils as the reward of their impiety; and because they know not the cause of these evils, the blame is altogether ascribed to fortune, and the philosophy of Epicurus finds a place, who thinks that nothing extends to the gods, and that they are neither influenced by favour nor moved by anger, because they often see their despisers happy, and their worshippers in misery. And this happens on this account, because when they seem to be religious and naturally good, they are believed to deserve nothing of that kind which they often suffer. However, they console themselves by accusing fortune; nor do they perceive that if she had any existence, she would never injure her worshippers. Piety of this kind is therefore deservedly followed by punishment; and the deity offended with the wickedness of men who are depraved in their religious worship,89 punishes them with heavy misfortune; who, although they live with holiness in the greatest faith and innocence, yet because they worship gods whose impious and profane rites are an abomination to the true God, are estranged from justice and the name of true piety. Nor is it difficult to show why the worshippers of the gods cannot be good and just. For how shall they abstain from the shedding of blood who worship bloodthirsty deities, Mars and Bellona? or how shall they spare their parents who worship Jupiter, who drove out his father? or how shall they spare their own infants who worship Saturnus? how shall they uphold chastity who worship a goddess who is naked, and an adulteress, and who prostitutes herself as it were among the gods? how shall they withhold themselves from plunder and frauds who are acquainted with the thefts of Mercurius, who teaches that to deceive is not the part of fraud, but of cleverness? how shall they restrain their lusts who worship Jupiter, Hercules, Liber, Apollo, and the others, whose adulteries and debaucheries with men and women are not only known to the learned, but are even set forth in the theatres, and made the subject of songs, so that they are notorious90 to all? Among these things is it possible for men to be just, who, although they were naturally good, would be trained to injustice by the very gods themselves? For, that you may propitiate the god whom you worship, there is need of those things with which you know that he is pleased and delighted. Thus it comes to pass that the god fashions the life of his worshippers according to the character of his own will,91 since the most religious worship is to imitate.
FOOTNOTES
1 These words are omitted in some editions. The chapter is a kind of preface to the whole book, in which he complains that punishment has been inflicted on the Christians, without due inquiry into their cause. [Religious = superstitious. See p. 131. supra.]
2 Jure humanitatis.
3 Coacervant, “they heap up.”
4 Mella.
5 Virgil, Bucol., x. 8.
6 There is a reference here to a well-known passage of Lucretius, i. 933: “As physicians, when they purpose nauseous wormwood to children, first smear the rim round the bowl with the sweet yellow juice of honey, that the unthinking age of children may be fooled as far as the lips, but though beguiled, not betrayed.”
7 Sub prætextu.
8 Sordida.
9 Incutere. So Lucretius, i. 19, “incutiens amorem.”
10 Ponerat.
11 Sine fuco.
12 [Vol. 4. p. 173. Note our author’s reference to the founders of Latin Christianity, all North-Africans, like Arnobius and himself. See vol. 4. pp. 169, 170.]
13 Unus.
14 The word κοποίας is applied to sycophants and low buffoons and jesters, who, for the sake of exciting laughter, made boastful and extravagant promises.
15 [Let us call him Barbatus; for one so graphically described by our author deserves a name worthy of his sole claim to be a philosopher.]
16 Protegebat.
17 It was the custom of the philosophers to wear a beard; to which practice Horace alludes, Serm., ii. 3, “Sapientem pascere barbam,” to nourish a philosophic beard. [The readers of this series no longer require this information: but it may be convenient to recur to vol. 2. note 96, p. 321; also, perhaps, to Clement’s terrible defence of beards, Ibid., pp. 276-277.]
18 Velamentum.
19 Ambitu. The word denotes the unlawful striving for a post.
20 [On the reference to these two adversaries, see Lardner, Credib., iii. cap. 65, p. 491; vii. cap. 39, p 471; also vii. 207.]
21 Hierocles is referred to, who was a great persecutor of the Christians in the beginning of the fourth century. He was the chief promoter of the persecution which the Christians suffered under Diocletian. [Wrote a work (Philalethes) to show the contradictions of Scripture. Act_13:10.]
22 Intima, i.e., of an esoteric character, known only to those within the school or sect..
23 Cui fuerat assensus. Other editions read “accensus,” i.e., reckoned among.
24 Induerat.
25 Sacramenti.
26 Fingendi.
27 Undique quadrat.
28 Hierocles, referred to in chapter 2.
29 Apollonius, a celebrated Pythagorean philosopher of Tyana: his words and doctrines are recorded by Philostratus, from whom Lactantius appears to have derived his account. The pagans compared his life and actions with those of Christ. [See Origen, vol. 4. p. 591, this series.]
30 Apuleius, a native of Madaura, a city on the borders of the province of Africa, he professed the Platonic philosophy. He was reputed a magician by the Christian writers. [Author of The Golden Ass, a most entertaining but often indecent satire, which may have inspired Cervantes, and concerning which see Warburton, Div. Legat., vol. ii. p. 177 (et alibi), ed. London, 1811.]
31 Affectavit divinitatem.
32 Noster.
33 Sacramentum.
34 With one spirit, “uno spiritu.”
35 [But Apollonius was set up as an Antichrist by Philostratus, as Cudworth supposes, and so other men of learning. But no student should overlook Lardner’s valuable commentary on this character, p. 486, and also p. 508, cap. 29, and appendix.]
36 Deliramenta.
37 See book ii. Act_23:1-35.
38 Epilogus.
39 [Future writers. This laying of an anchor to windward is characteristic of Lactantius.]
40 [See elucidations, vol. 3. pp. 56-60, this series.]
41 Oblatrantem atque obstrepentem veritati. These words are taken from Cyprian, vol. 5. p. 457, this series.
42 Rudem.
43 Caligaret.
44 [This censure of Cyprian fully exculpates Minucius, Arnobius, and others, superficially blamed for their few quotations from Holy Writ. Also, it explains our author’s quotations from the Sibyl, etc.]
45 [Striking is the language of the Pollio (“Redit et Virgo,” etc.), in which the true Virgin seems to be anticipated.]
46 Ulla. Another reading is “illâ,” as though there were a reference to the family of Saturnus.
47 Germanicus Cæsar, the grandson of Augustus, translated in verse a part of the poems of Aratus. [See p. 36, supra.]
48 Cicero translated in verse part of the poems of Aratus. [This poet is quoted by St. Paul, τοῦ γὰρ καὶ γένος ἐσμέν, Act_17:28. Archdeacon Farrar does not consider the natural and impedantic spirit of the Apostle in suiting this quotation to time and place; and, if it was a common-place proverb, all the more suggestive is the accuracy of the reference to “one of your own poets.”]
49 Virg., Georg., i. 126.
50 Ovid, Metam., i. 111.
51 Virg., Æn., viii. 320.
52 Germ. Cæs., Arat., 136.
53 [That is, in his translation of the poetry of Aratus.]
54 [Et Jovis in regno, cœlique in parte resedit. For this fragmentary verse we are indebted to our author; other fragments are given in good editions of Cicero. He translated the Phenomena of Aratus in his youth. My (Paris) edition contains nearly the whole.]
55 Virg., Georg., i. 139.
56 Virg., Æn., viii. 327.
57 Hominum. Another reading is “ominum,” of all, as opposed to the few.
58 Propter humanitatem.
59 Altiores se . . faciebant. Another reading is, “Altiores cæteris . . . fulgebant.”
60 [Compare Cicero, De Officiis, i. 14, with Luk_22:25.]
61 [To establish this, would be to go far in in a theodicy to reconcile the permission of evil with the divine goodness.]
62 Patientia.
63 Pati.
64 Caput obvolutum. This appears to be the title of a lost declaration of Quintilian.
65 Inanem.
66 [This is not consistent with the Church’s allowance of matrimony to women past child-bearing, not with the language of the Apostle, 1Co_7:2-7. See my note (111), vol. 2. p. 262.]
67 Si ab omnibus in legem Dei conjuraretur. The word “conjuro,” contrary to its general use, is here employed in a good sense.
68 [See ed. Klotz, vol. ii. p. 403, Lips., 1869.]
69 Virg., Æn., ii. 355.
70 Ter., Andr., i. 1, 41.
71 The Jewish people. Thus St. Paul speaks, Act_26:6: “I stand and am judged for the hope of the promise made of God unto our fathers.”
72 i.e., the Christian religion.
73 Mactant.
74 Desperati, equivalent to παράβολοι, a word borrowed from combats with wild beasts, and applied to Christians as being ready to devote their lives to the cause of God.
75 There is an allusion to the punishment of parricides, who were enclosed in a bag with a dog, a serpent, an ape, and a cock, and thrown into the sea.
76 Patienia, in a bad sense. [The text of the translator gives “endurance,” for which I venture to substitute as above.]
77 Contra fas omne.
78 Inuforo. “Indu” and “endo” are archaisms, used by Lucretius and other writers in the same sense as “in.”
79 i.e., Christians. [See vol. 1. pp. 26, 27.]
80 Eoque fieri non potest. Others read “æque fieri,” etc.
81 Virg., Æn., i. 544.
82 Virg., Æn., xi. 81.
83 Virg., Æn., i. 10.
84 Virg., Æn., x. 517.
85 Virg., Æn., xi. 111.
86 Virg., Æn., xi. 106.
87 Virg., Æn., x. 524.
88 Virg., Æn., xii. 946.
89 Hominum prave religiosorum.
90 Omnibus notiora.
91 Pro qualitate numinis sui.
