MİSYONERSAVAR YAZILAR

CHAP. XXII.--ARGUMENT: MOREOVER, THESE FABLES, WHICH AT FIRST WERE INVENTED BY IGNORANT MEN, WERE AFTERWARDS CELEBRATED BY OTHERS, AND CHIEFLY BY POETS, WHO DID NO LITTLE MISCHIEF TO THE TRUTH BY THEIR AUTHORITY. BY FICTIONS OF THIS KIND, AND BY FALSEHOODS OF A YET MORE ATTRACTIVE NATURE, THE MINDS OF YOUNG PEOPLE ARE CORRUPTED, AND THENCE THEY MISERABLY GROW OLD IN THESE BELIEFS, ALTHOUGH, ON THE OTHER HAND, THE TRUTH IS OBVIOUS TO THEM IF THEY WILL ONLY SEEK AFTER IT.

"These fables and errors we both learn from ignorant parents, and, what is more serious still, we elaborate them in our very studies and instructions, especially in the verses of the poets, who as much as possible have prejudiced the truths by their authority. And for this reason Plato rightly expelled from the state which he had founded in his discourse, the illustrious Homer whom he had praised and crowned. For it was he especially who in the Trojan was allowed your gods, although he made jests of them, still to interfere in the affairs and doings of men: he brought them together in contest; he wounded Venus; he bound, wounded, and drove away Mars. He relates that Jupiter was set free by Briareus, so as not to be bound fast by the rest of the gods; and that he bewailed in showers of blood his son Sarpedon, because he could not snatch him from death; and that, enticed by the girdle of Venus, he lay more eagerly with his wife Juno than he was accustomed to do with his adulterous loves. Elsewhere Hercules threw out dung, and Apollo is feeding cattle for Admetus. Neptune, however, builds walls for Laomedon, and the unfortunate builder did not receive the wages for his work. Then Jupiter's thunderbolt is fabricated on the anvil with the arms of AEneas, although there were heaven, and thunderbolts, and lightnings long before Jupiter was born in Crete; and neither could the Cyclops imitate, nor Jupiter himself help fearing, the flames of the real thunderbolt. Why should I speak of the detected adultery of Mars and Venus, and of the violence of Jupiter against Ganymede,--a deed consecrated, (as you say,) in heaven? And all these things have been put forward with this view, that a certain authority might be gained for the vices s of men. By these fictions, and such as these, and by lies of a more attractive kind, the minds of boys are corrupted; and with the same fables clinging to them, they grow up even to the strength of mature age; and, poor wretches, they grow old in the same beliefs, although the truth is plain, if they will only seek after it. For all the writers of antiquity, both Greek and Roman, have set forth that Saturn, the beginner of this race and multitude, was a man. Nepos knows this, and Cassius in his history; and Thallus and Diodorus speak the same thing. This Saturn then, driven from Crete, by the fear of his raging son, had come to Italy, and, received by the hospitality of Janus, taught those unskilled and rustic men many things,--as, being something of a Greek, and polished,--to print letters for instance, to coin money, to make instruments. Therefore he preferred that his hiding-place, because he had been safely hidden (latent) there, should be called Latium; and he gave a city, from his own name, the name of Saturnia, and Janus, Janiculum, so that each of them left their names to the memory of posterity. Therefore it was certainly a man that fled, certainly a man who was concealed, and the father of a man, and sprung from a man. He was declared, however, to be the son of earth or of heaven, because among the Italians he was of unknown parents; as even to this day we call those who appear unexpectedly, sent from heaven, those who are ignoble and unknown, sons of the earth. His son Jupiter reigned at Crete after his father was driven out. There he died, there he had sons. To this day the cave of Jupiter is visited, and his sepulchre is shown, and he is convicted of being human by those very sacred rites of his.

CHAP. XXIII.--ARGUMENT: ALTHOUGH THE HEATHENS ACKNOWLEDGE THEIR KINGS TO BE MORTAL, YET THEY FEIGN THAT THEY ARE GODS EVEN AGAINST THEIR OWN WILL, NOT BECAUSE OF THEIR BELIEF IN THEIR DIVINITY, BUT IN HONOUR OF THE POWER THAT THEY HAVE EXERTED. YET A TRUE GOD HAS NEITHER RISING NOR SETTING. THENCE OCTAVIUS CRITICISES THE IMAGES AND SHRINES OF THE GODS.

"It is needless to go through each individual case, and to develope the entire series of that race, since in its first parents their mortality is proved, and must have flowed down into the rest by the very law of their succession, unless perhaps you fancy that they were gods after death; as by the perjury of Proculus, Romulus became a god; and by the good-will of the Mauritanians, Juba is a god; and other kings are divine who are consecrated, not in the faith of their divinity, but in honour of the power that they exercised. Moreover, this name is ascribed to those who are unwilling to bear it. They desire to persevere in their human condition. They fear that they may be made gods; although they are already old men, they do not wish it. Therefore neither are gods made from dead people, since a god cannot die; nor of people that are born, since everything which is born dies. But that is divine which has neither rising nor setting. For why, if they were born, are they not born in the present day also?--unless, perchance, Jupiter has already grown old, and child-bearing has failed in Juno, and Minerva has grown grey before she has borne children. Or has that process of generation ceased, for the reason that no assent is any longer yielded to fables of this kind? Besides, if the gods could create, they could not perish: we should have more gods than all men together; so that now, neither would the heaven contain them, nor the air receive them, nor the earth bear them. Whence it is manifest, that those were men whom we both read of as having been born, and know to have died. Who therefore doubts that the common people pray to and publicly worship the consecrated images of these men; in that the belief and mind of the ignorant is deceived by the perfection of art, is blinded by the glitter of gold, is dimmed with the shining of silver and the whiteness of ivory? But if any one were to present to his mind with what instruments and with what machinery every image is formed, he would blush that he had feared matter, treated after his fancy by the artificer to make a god. For a god of wood, a portion perhaps of a pile, or of an unlucky log, is hung up, is cut, is hewn, is planed; and a god of brass or of silver, often from an impure vessel, as was done by the Egyptian king, is fused, is beaten with hammers and forged on anvils; and the god of stone is cut, is sculptured, and is polished by some abandoned man, nor feels the injury done to him in his nativity, any more than afterwards it feels the worship flowing from your veneration; unless perhaps the stone, or the wood, or the silver is not yet a god. When, therefore, does the god begin his existence? Lo, it is reeked, it is wrought, it is sculptured--it is not yet a god; lo, it is soldered, it is built together--it is set up, and even yet it is not a god; lo, it is adorned, it is consecrated, it is prayed to--then at length it is a god, when man has chosen it to be so, and for the purpose has dedicated it.

CHAP. XXIV.--ARGUMENT: HE BRIEFLY SHOWS, MOREOVER, WHAT RIDICULOUS, OBSCENE, AND CRUEL RITES WERE OBSERVED IN CELEBRATING THE MYSTERIES OF CERTAIN GODS.

"How much more truly do dumb animals naturally judge concerning your gods? Mice, swallows, kites, know that they have no feeling: they gnaw them, they trample on them, they sit upon them; and unless you drive them off, they build their nests in the very mouth of your god. Spiders, indeed, weave their webs over his face, and suspend their threads from his very head. You wipe, cleanse, scrape, and you protect and fear those whom you make; while not one of you thinks that he ought to know God before he worships Him; desiring without consideration to obey their ancestors, choosing rather to become an addition to the error of others, than to trust themselves; in that they know nothing of what they fear. Thus avarice has been consecrated in gold and silver; thus the form of empty statues has been established; thus has arisen Roman superstition. And if you reconsider the rites of these gods, how many things are laughable, and how many also pitiable! Naked people run about in the raw winter; some walk bonneted, and carry around old bucklers, or beat drums, or lead their gods a-begging through the streets. Some fanes it is permitted to approach once a year, some it is forbidden to visit at all. There is one place where a man may not go, and there are some that are sacred from women: it is a crime needing atonement for a slave even to be present at some ceremonies. Some sacred places are crowned by a woman having one husband, some by a woman with many; and she who can reckon up most adulteries is sought after with most religious zeal. What! would not a man who makes libations of his own blood, and supplicates (his god) by his own wounds, be better if he were altogether profane, than religious in such a way is this? And he whose shameful parts are cut off, how greatly does he wrong God in seeking to propitiate Him in this manner! since, if God wished for eunuchs, He could bring them as such into existence, and would not make them so afterwards. Who does not perceive that people of unsound mind, and of weak and degraded apprehension, are foolish in these things, and that the very multitude of those who err affords to each of them mutual patronage? Here the defence of the general madness is the multitude of the mad people.

CHAP. XXV.--ARGUMENT: THEN HE SHOWS THAT CAECILIUS HAD BEEN WRONG IN ASSERTING THAT THE ROMANS HAD GAINED THEIR POWER OVER THE WHOLE WORLD BY MEANS OF THE DUE OBSERVANCE OF SUPERSTITIONS OF THIS KIND. RATHER THE ROMANS IN THEIR ORIGIN WERE COLLECTED BY CRIME, AND GREW BY THE TERRORS OF THEIR FEROCITY. AND THEREFORE THE ROMANS WERE NOT SO GREAT BECAUSE THEY WERE RELIGIOUS, BUT BECAUSE THEY WERE SACRILEGIOUS WITH IMPUNITY.

"Nevertheless, you will say that that very superstition itself gave, increased, and established their empire for the Romans, since they prevailed not so much by their valour as by their religion and piety. Doubtless the illustrious and noble justice of the Romans had its beginning from the very cradle of the growing empire. Did they not in their origin, when gathered together and fortified by crime, grow by the terror of their own fierceness? For the first people were assembled together as to an asylum. Abandoned people, profligate, incestuous, assassins, traitors, had flocked together; and in order that Romulus himself, their commander and governor, might excel his people in guilt, he committed fratricide. These are the first auspices of the religious state! By and by they carried off, violated, and ruined foreign virgins, already betrothed, already destined for husbands, and even some young women from their marriage vows--a thing unexampled--and then engaged in war with their parents, that is, with their fathers-in-law, and shed the blood of their kindred. What more irreligious, what more audacious, what could be safer than the very confidence of crime? Now, to drive their neighbours from the land, to overthrow the nearest cities, with their temples and altars, to drive them into captivity, to grow up by the losses of others and by their own crimes, is the course of training common to the rest of the kings and the latest leaders with Romulus. Thus, whatever the Romans hold, cultivate, possess, is the spoil of their audacity. All their temples are built from the spoils of violence, that is, from the ruins of cities, from the spoils of the gods, from the murders of priests. This is to insult and scorn, to yield to conquered religions, to adore them when captive, after having vanquished them. For to adore what you have taken by force, is to consecrate sacrilege, not divinities. As often, therefore, as the Romans triumphed, so often they were polluted; and as many trophies as they gained from the nations, so many spoils did they take from the gods. Therefore the Romans were not so great because they were religious, but because they were sacrilegious with impunity. For neither were they able in the wars themselves to have the help of the gods against whom they took up arms; and they began to worship those when they were triumphed over, whom they had previously challenged. But what avail such gods as those on behalf of the Romans, who had had no power on behalf of their own worshippers against the Roman arms? For we know the indigenous gods of the Romans--Romulus, Picus, Tiberinus, and Consus, and Pilumnus, and Picumnus. Tatius both discovered and worshipped Cloacina; Hostilius, Fear and Pallor. Subsequently Fever was dedicated by I know not whom: such was the superstition that nourished that city,--diseases and ill states of health. Assuredly also Acca Laurentia, and Flora, infamous harlots, must be reckoned among the diseases and the gods of the Romans. Such as these doubtless enlarged the dominion of the Romans, in opposition to others who were worshipped by the nations: for against their own people neither did the Thracian Mars, nor the Cretan Jupiter, nor Juno, now of Argos, now of Samos, now of Carthage, nor Diana of Tauris, nor the Idaean Mother, nor those Egyptian--not deities, but monstrosities--assist them; unless perchance among the Romans the chastity of virgins was greater, or the religion of the priests more holy: though absolutely among very many of the virgins unchastity was punished, in that they, doubtless without the knowledge of Vesta, had intercourse too carelessly with men; and for the rest their impunity arose not from the better protection of their chastity, but from the better fortune of their immodesty. And where are adulteries better arranged by the priests than among the very altars and shrines? where are more panderings debated, or more acts of violence concerted? Finally, burning lust is more frequently gratified in the little chambers of the keepers of the temple, than in the brothels themselves. And still, long before the Romans, by the ordering of God, the Assyrians held dominion, the Medes, the Persians, the Greeks also, and the Egyptians, although they had not any Pontiffs, nor Arvales, nor Salii, nor Vestals, nor Augurs, nor chickens shut up in a coop, by whose feeding or abstinence the highest concerns of the state were to be governed.

CHAP. XXVI.--ARGUMENT: THE WEAPON THAT CAECILIUS HAD SLIGHTLY BRANDISHED AGAINST HIM, TAKEN FROM THE AUSPICES AND AUGURIES OF BIRDS, OCTAVIUS RETORTS BY INSTANCING THE CASES OF REGULUS, MANCINUS, PAULUS, AND CAESAR. AND HE SHOWS BY OTHER EXAMPLES, THAT THE ARGUMENT FROM THE ORACLES IS OF NO GREATER FORCE THAN THE OTHERS.

"And now I come to those Roman auspices and auguries which you have collected with extreme pains, and have borne testimony that they were both neglected with ill consequences, and observed with good fortune. Certainly Clodius, and Flaminius, and Junius lost their armies on this account, because they did not judge it well to wait for the very solemn omen given by the greedy pecking of the chickens. But what of Regulus? Did he not observe the auguries, and was taken captive? Mancinus maintained his religious duty, and was sent under the yoke, and was given up. Paulus also had greedy chickens at Cannae, yet he was overthrown with the greater part of the republic. Caius Caesar despised the auguries and auspices that resisted his making his voyage into Africa before the winter, and thus the more easily he both sailed and conquered. But what and how much shall I go on to say about oracles? After his death Amphiaraus answered as to things to come, though he knew not (while living) that he should be betrayed by his wife on account of a bracelet. The blind Tiresias saw the future, although he did not see the present. Ennius invented the replies of the Pythian Apollo concerning Pyrrhus, although Apollo had already ceased to make verses; and that cautious and ambiguous oracle of his, failed just at the time when men began to be at once more cultivated and less credulous. And Demosthenes, because he knew that the answers were feigned, complained that the Pythia philippized. But sometimes, it is true, even auspices or oracles have touched the truth. Although among many falsehoods chance might appear as if it imitated forethought; yet I will approach the very source of error and perverseness, whence all that obscurity has flowed, and both dig into it more deeply, and lay it open more manifestly. There are some insincere and vagrant spirits degraded from their heavenly vigour by earthly stains and lusts. Now these spirits, after having lost the simplicity of their nature by being weighed down and immersed in vices, for a solace of their calamity, cease not, now that they are ruined themselves, to ruin others; and being depraved themselves, to infuse into others the error of their depravity and being themselves alienated from God, to separate others from God by the introduction of degraded superstitions. The poets know that those spirits are demons; the philosophers discourse of them; Socrates knew it, who, at the nod and decision of a demon that was at his side, either declined or undertook affairs. The Magi, also, not only know that there are demons, but, moreover, whatever miracle they affect to perform, do it by means of demons; by their aspirations and communications they show their wondrous tricks, making either those things appear which are not, or those things not to appear which are. Of those magicians, the first both in eloquence and in deed, Sosthenes, not only describes the true God with fitting majesty, but the angels that are the ministers and messengers of God, even the true God. And he knew that it enhanced His veneration, that in awe of the very nod and glance of their Lord they should tremble. The same man also declared that demons were earthly, wandering, hostile to humanity. What said Plato, who believed that it was a hard thing to find out God? Does not he also, without hesitation, tell of both angels and demons? And in his Symposium also, does not he endeavour to explain the nature of demons? For he will have it to be a substance between mortal and immortal--that is, mediate between body and spirit, compounded by mingling of earthly weight and heavenly lightness; whence also he warns us of the desire of love, and he says that it is moulded and glides into the human breast, and stirs the senses, and moulds the affections, and infuses the ardour of lust.

CHAP. XXVII.--ARGUMENT: RECAPITULATION. DOUBTLESS HERE IS A SOURCE OF ERROR: DEMONS LURK UNDER THE STATUES AND IMAGES, THEY HAUNT THE FANES, THEY ANIMATE THE FIBRES OF THE ENTRAILS, DIRECT THE FLIGHTS OF BIRDS, GOVERN THE LOTS, POUR FORTH ORACLES INVOLVED IN FALSE RESPONSES. THESE THINGS NOT FROM GOD; BUT THEY ARE CONSTRAINED TO CONFESS WHEN THEY ARE ADJURED IN THE NAME OF THE TRUE GOD, AND ARE DRIVEN FROM THE POSSESSED BODIES. HENCE THEY FLEE HASTILY FROM THE NEIGHBOURHOOD OF CHRISTIANS, AND STIR UP A HATRED AGAINST THEM IN THE MINDS OF THE GENTILES WHO BEGIN TO HATE THEM BEFORE THEY KNOW THEM.

"These impure spirits, therefore--the demons--as is shown by the Magi, by the philosophers, and by Plato, consecrated under statues and images, lurk there, and by their afflatus attain the authority as of a present deity; while in the meantime they are breathed into the prophets, while they dwell in the shrines, while sometimes they animate the fibres of the entrails, control the flights of birds, direct the lots, are the cause of oracles involved in many falsehoods. For they are both deceived, and they deceive; inasmuch as they are both ignorant of the simple truth, and for their own ruin they confess not that which they know. Thus they weigh men downwards from heaven, and call them away from the true God to material things: they disturb the life, render all men unquiet; creeping also secretly into human bodies, with subtlety, as being spirits, they feign diseases, alarm the minds, wrench about the limbs; that they may constrain men to worship them, being gorged with the fumes of altars or the sacrifices of cattle, that, by remitting what they had bound, they may seem to have cured it. These raging maniacs also, whom you see rush about in public, are moreover themselves prophets without a temple; thus they rage, thus they rave, thus they are whirled around. In them also there is a like instigation of the demon, but there is a dissimilar occasion for their madness. From the same causes also arise those things which were spoken of a little time ago by you, that Jupiter demanded the restoration of his games in a dream, that the Castors appeared with horses, and that a Small ship was following the leading of the matron's girdle. A great many, even some of your own people, know all those things that the demons themselves confess concerning themselves, as often as they are driven by us from bodies by the torments of our words and by the fires of our prayers. Saturn himself, and Serapis, and Jupiter, and whatever demons you worship, overcome by pain, speak out what they are; and assuredly they do not lie to their own discredit, especially when any of you are standing by. Since they themselves are the witnesses that they are demons, believe them when they confess the truth of themselves; for when abjured by the only and true God, unwillingly the wretched beings shudder in their bodies, and either at once leap forth, or vanish by degrees, as the faith of the sufferer assists or the grace of the healer inspires. Thus they fly from Christians when near at hand, whom at a distance they harassed by your means in their assemblies. And thus, introduced into the minds of the ignorant, they secretly sow there a hatred of us by means of fear. For it is natural both to hate one whom you fear, and to injure one whom you have feared, if you can. Thus they take possession of the minds and obstruct the hearts, that men may begin to hate us before they know us; lest, if known, they should either imitate us, or not be able to condemn us.

CHAP. XXVIII.--ARGUMENT: NOR IS IT ONLY HATRED THAT THEY AROUSE AGAINST THE CHRISTIANS, BUT THEY CHARGE AGAINST THEM HORRID CRIMES, WHICH UP TO THIS TIME HAVE BEEN PROVED BY NOBODY. THIS IS THE WORK OF DEMONS. FOR BY THEM A FALSE REPORT IS BOTH SET ON FOOT AND PROPAGATED. THE CHRISTIANS ARE FALSELY ACCUSED OF SACRILEGE, OF INCEST, OF ADULTERY, OF PARRICIDE; AND, MOREOVER, IT IS CERTAIN AND TRUE THAT THE VERY SAME CRIMES, OR CRIMES LIKE TO OR GREATER THAN THESE, ARE IN FACT COMMITTED BY THE GENTILES THEMSELVES.

"BUT how unjust it is, to form a judgment on things unknown and unexamined, as you do! Believe us ourselves when penitent, for we also were the same as you, and formerly, while yet blind and obtuse, thought the same things as you; to wit, that the Christians worshipped monsters, devoured infants, mingled in incestuous banquets. And we did not perceive that such fables as these were always set afloat by those (newsmongers), and were never either inquired into nor proved; and that in so long a time no one had appeared to betray (their doings), to obtain not only pardon for their crime, but also favour for its discovery: moreover, that it was to this extent not evil, that a Christian, when accused, neither blushed nor feared, and that he only repented that he had not been one before. We, however, when we undertook to defend and protect some sacrilegious and incestuous persons, and even parricides, did not think that these (Christians) were to be heard at all.

Sometimes even, when we affected to pity them, we were more cruelly violent against them, so as to torture them when they confessed, that they might deny, to wit, that they might not perish; making use of a perverse inquisition against them, not to elicit the truth, but to compel a falsehood. And if any one, by reason of greater weakness, overcome with suffering, and conquered, should deny that he was a Christian, we showed favour to him, as if by forswearing that name he had at once atoned for all his deeds by that simple denial. Do not you acknowledge that we felt and did the same as you feel and do? when, if reason and not the instigation of a demon were to judge, they should rather have been pressed not to disavow themselves Christians, but to confess themselves guilty of incests, of abominations, of sacred rites polluted, of infants immolated. For with these and such as these stories, did those same demons fill up the ears of the ignorant against us, to the horror of their execration. Nor yet was it wonderful, since the common report of men, which is, always fed by the scattering of falsehoods, is wasted away when the truth is brought to light. Thus this is the business of demons, for by them false rumours are both sown and cherished. Thence arises what you say that you hear, that an ass's head is esteemed among us a divine thing. Who is such a fool as to worship this? Who is so much more foolish as to believe that it is an object of worship? unless that you even consecrate whole asses in your stables, together with your Epona, and religiously devours those same asses with Isis. Also you offer up and worship the heads of oxen and of wethers, and you dedicate gods mingled also of a goat and a man, and gods with the faces of dogs and lions. Do you not adore and feed Apis the ox, with the Egyptians? And you do not condemn their sacred rites instituted in honour of serpents, and crocodiles, and other beasts, and birds, and fishes, of which if any one were to kill one of these gods, he is even punished with death. These same Egyptians, together with very many of you, are not more afraid of Isis than they are of the pungency of onions, nor of Serapis more than they tremble. at the basest noises produced by the foulness of their bodies. He also who fables against us about our adoration of the members of the priest, tries to confer upon us what belongs really to himself. (Ista enim impudicitae eorum forsitan sacra sint, apud quos sexus omnis membris omnibus prostat, apud quos iota impudicitia vocatur urbanitas; qui scortorum licentiae invident, qui medios viros lambunt, libidinoso ore inguinibus inhaerescunt, homines malae linguae etiam si tacerent, quos prius taedescit impudicitiae suae quam pudescit.) Abomination! they suffer on themselves such evil deeds, as no age is so effeminate as to be able to bear, and no slavery so cruel as to be compelled to endure.

CHAP. XXIX.--ARGUMENT: NOR IS IT MORE TRUE THAT A MAN FASTENED TO A CROSS ON ACCOUNT OF HIS CRIMES IS WORSHIPPED BY CHRISTIANS, FOR THEY BELIEVE NOT ONLY THAT HE WAS INNOCENT, BUT WITH REASON THAT HE WAS GOD. BUT, ON THE OTHER HAND, THE HEATHENS INVOKE THE DIVINE POWERS OF KINGS RAISED INTO GODS BY THEMSELVES; THEY PRAY TO IMAGES, AND BESEECH THEIR GENII.

"These, and such as these infamous things, we are not at liberty even to hear; it is even disgraceful with any more words to defend ourselves from such charges. For you pretend that those things are done by chaste and modest persons, which we should not believe to be done at all, unless you proved that they were true concerning yourselves. For in that you attribute to our religion the worship of a criminal and his cross, you wander far from the neighbourhood of the truth, in thinking either that a criminal deserved, or that an earthly being was able, to be believed God. Miserable indeed is that man whose whole hope is dependent on mortal man, for all his help is put an end to with the extinction of the man. The Egyptians certainly choose out a man for themselves whom they may worship; him alone they propitiate; him they consult about all things; to him they slaughter victims; and he who to others is a god, to himself is certainly a man whether he will or no, for he does not deceive his own consciousness, if he deceives that of others. "Moreover, a false flattery disgracefully caresses princes and kings, not as great and chosen men, as is just, but as gods; whereas honour is more truly rendered to an illustrious man, and love is more pleasantly given to a very good man. Thus they invoke their deity, they supplicate their images, they implore their Genius, that is, their demon; and it is safer to swear falsely by the genius of Jupiter than by that of a king. Crosses, moreover, we neither worship nor wish for. You, indeed, who consecrate gods of wood, adore wooden crosses perhaps as parts of your gods. For your very standards, as well as your banners; and flags of your camp, what else are they but crosses glided and adorned? Your victorious trophies not only imitate the appearance of a simple cross, but also that of a man affixed to it. We assuredly see the sign of a cross, naturally, in the ship when it is carried along with swelling sails, when it glides forward with expanded oars; and when the military yoke is lifted up, it is the sign of a cross; and when a man adores God with a pure mind, with handsoutstretched. Thus the sign of the cross either is sustained by a natural reason, or your own religion is formed with respect to it.

XXX.--ARGUMENT: THE STORY ABOUT CHRISTIANS DRINKING THE BLOOD OF AN INFANT THAT THEY HAVE MURDERED, IS a BAREFACED CALUMNY'. BUT THE GENTILES, BOTH CRUELLY EXPOSE THEIR CHILDREN NEWLY BORN, AND BE FORE THEY ARE BORN DESTROY THEM BY A CRUEL ABORTION. CHRISTIANS ARE NEITHER ALLOWED TO SEE NOR TO HEAR OF MANSLAUGHTER.

"And now I should wish to meet him who says or believes that we are initiated by the slaughter and blood of an infant. Think you that it can be possible for so tender, so little a body tO receive those fatal wounds; for any one to shed, pour forth, and drain that new blood of a youngling, and of a man scarcley come into existence? No one can believe this, except one who can dare to do it. And I see that you at one time expose your begotten children to wild beasts and to birds; at another, that you crush them when strangled with a miserable kind of death. There are some women who, by drinking medical preparations, extinguish the source of the future man in their very bowels, and thus commit a parricide before they bring forth. And these things assuredly come don from the teaching of your gods. For Saturn did not expose his children, but devoured them. With reason were infants sacrificed to him by parents in some parts of Africa, caresses and kisses repressing their crying, that a weeping victim might not be sacrificed. Moreover, among the Tauri of Pontus, and to the Egyptian Busiris, it was a sacred rite to immolate their guests, and for the Galli to slaughter to Mercury human, or rather inhuman, sacrifices. The Roman sacrificers buried living a Greek man and a Greek woman, a Gallic man and a Gallic woman; and to this day, Jupiter Latiaris is worshipped by them with murder; and, what is worthy of the son of Saturn, he is gorged with the blood of an evil and criminal man. I believe that he himself taught Catiline to conspire under a compact of blood, and Bellona to steep her sacred rites with a draught of human gore, and taught men to heal epilepsy with the blood of a man, that is, with a worse disease. They also are not unlike to him who devour the wild beasts from the arena, besmeared and stained with blood, or fattened with the limbs or the entrails of men. To us it is not lawful either to see or to hear of homicide; and so much do we shrink from human blood, that we do not use the blood even of eatable animals in our food.

CHAP. XXXI.--ARGUMENT: THE CHARGE OF OUR ENTERTAINMENTS BEING POLLUTED WITH INCEST, IS ENTIRELY OPPOSED TO ALL PROBABILITY, WHILE IT IS PLAIN THAT GENTILES ARE ACTUALLY GUILTY OF INCEST. THE BANQUETS OF CHRISTIANS ARE NOT ONLY MODEST, BUT TEMPERATE. IN FACT, INCESTUOUS LUST IS SO UNHEARD OF, THAT WITH MANY EVEN THE MODEST ASSOCIATION OF THE SEXES GIVES RISE TO A BLUSH.

"And of the incestuous banqueting, the plotting of demons has falsely devised an enormous fable against us, to stain the glory of our modesty, by the loathing excited by an outrageous infamy, that before inquiring into the truth it might turn men away from us by the terror of an abominable charge. It was thus your own Fronto acted in this respect: he did not produce testimony, as one who alleged a charge, but he scattered reproaches as a rhetorician. For these things have rather originated from your own nations. Among the Persians, a promiscuous association between sons and mothers is allowed. Marriages with sisters are legitimate among the Egyptians and in Athens. Your records and your tragedies, which you both read and hear with pleasure, glory in incests: thus also you worship incestuous gods, who have intercourse with mothers, with daughters, with sisters. With reason, therefore, is incest frequently detected among you, and is continually permitted. Miserable men, you may even, without knowing it, rush into what is unlawful: since you scatter your lusts promiscuously, since you everywhere beget children, since you frequently expose even those who are born at home to the mercy of others, it is inevitable that you must come back to your own children, and stray to your own offspring. Thus you continue the story of incest, even although you have no consciousness of your crime. But we maintain our modesty not in appearance, but in our heart we gladly abide by the bond of a single marriage; in the desire of procreating, we know either one wife, or none at all. We practise sharing in banquets, which are not only modest, but also sober: for we do not indulge in entertainments nor prolong our feasts with wine; but we temper our joyousness with gravity, with chaste discourse, and with body even more chaste (divers of us unviolated) enjoy rather than make a boast of a perpetual virginity of a body. So far, in fact, are they from indulging in incestuous desire, that with some even the (idea of modest intercourse of the sexes causes a blush. Neither do we at once stand on the level of the lowest of the people, if we refuse your honours and purple robes; and we are not fastidious, if we all have a discernment of one good, but are assembled together with the same quietness with which we live as individuals; and we are not garrulous in corners, although you either blush or are afraid to hear us in public. And that day by day the number of us is increased, is not a ground for a charge of error, but is a testimony which claims praise; for, in a fair mode of life, our actual number both continues and abides undiminished, and strangers increase it. Thus, in short, we do not distinguish our people by some small bodily mark, as you suppose, but easily enough by the sign of innocency and modesty. Thus we love one another, to your regret, with a mutual love, because we do not know how to hate. Thus we call one another, to your envy, brethren: as being men born of one God and Parent, and companions in faith, and as fellow-heirs in hope. You, however, do not recognise one another, and you are cruel in your mutual hatreds; nor do you acknowledge one another as brethren, unless indeed for the purpose of fratricide.

CHAP. XXXII.--ARGUMENT: NOR CAN IT BE SAID THAT THE CHRISTIANS CONCEAL WHAT THEY WORSHIP BECAUSE THEY HAVE NO TEMPLES AND NO ALTARS, INASMUCH AS THEY ARE PERSUADED THAT GOD CAN BE CIRCUMSCRIBED BY NO TEMPLE, AND THAT NO LIKENESS OF HIM CAN BE MADE. BUT HE IS EVERYWHERE PRESENT, SEES ALL THINGS, EVEN THE MOST SECRET THOUGHTS OF OUR HEARTS; AND WE LIVE NEAR TO HIM, AND IN HIS PROTECTION.

"But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, man himself is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him? And when I, a man, dwell far and wide, shall I shut up the might of so great majesty within one little building? Were it not better that He should be dedicated in our mind, consecrated in our inmost heart? Shall I offer victims and sacrifices to the Lord, such as He has produced for my use, that I should throw back to Him His own gift? It is ungrateful when the victim fit for sacrifice is a good disposition, and a pure mind, and a sincere judgment. Therefore he who cultivates innocence supplicates God; he who cultivates justice makes offerings to God; he who abstains from fraudulent practices propitiates God; he who snatches man from danger slaughters the most acceptable victim. These are our sacrifices, these are our rites of God's worship; thus, among us, he who is most just is he who is most religious. But certainly the God whom we worship we neither show nor see. Verily for this reason we believe Him to be God, that we can be conscious of Him, but cannot see Him; for in His works, and in all the movements of the world, we behold His power ever present when He thunders, lightens, darts His bolts, or when He makes all bright again. Nor should you wonder if you do not see God. By the wind and by the blasts of the storm all things are driven on and shaken, are agitated, and yet neither wind nor tempest comes under our eyesight. Thus we cannot look upon the sun, which is the cause of seeing to all creatures: the pupil of the eye is with drawn from his rays, the gaze of the beholder is dimmed; and if you look too long, all power of sight is extinguished. What! can you sustain the Architect of the sun Himself, the very source of light, when you turn yourself away from His lightnings, and hide yourself from His thunderbolts? Do you wish to see God with your carnal eyes, when you are neither able to behold nor to grasp your own soul itself, by which you are enlivened and speak? But, moreover, it is said that God is ignorant of man's doings; and being established in heaven, He can neither survey all nor know individuals. Thou errest, O man, and art deceived; for from where is God afar off, when all things heavenly and earthly, and which are beyond this province of the universe, are known to God, are full of God? Everywhere He is not only very near to us, but He is infused into us. Therefore once more look upon the sun: it is fixed fast in the heaven, yet it is diffused over all lands equally; present everywhere, it is associated and mingled with all things; its brightness is never violated. How much more God, who has made all things, and looks upon all things, from whom there can be nothing secret, is present in the darkness, is present in our thoughts, as if in the deep darkness. Not only do we act in Him, but also, I had almost said, we live with Him,

CHAP. XXXIII.--ARGUMENT: THAT EVEN' IF GOD BE SAID TO HAVE NOTHING AVAILED THE JEWS, CERTAINLY THE WRITERS OF THE JEWISH ANNALS ARE THE MOST SUFFICIENT WITNESSES THAT THEY FORSOOK GOD BEFORE THEY WERE FORSAKEN BY HIM.

"Neither let us flatter ourselves concerning our multitude. We seem many to ourselves, but to God we are very few. We distinguish peoples and nations; to God this whole world is one family. Kings only know all the matters of their kingdom by the ministrations of their servants: God has no need of information. We not only live in His eyes, but also in His bosom. But it is objected that it availed the Jews nothing that they themselves worshipped the one God with altars and temples, with the greatest superstition. You are guilty of ignorance if you are recalling later events while you are forgetful or unconscious of former ones. For they themselves also, as long as they worshipped our God--and He is the same God of all--with chastity, innocency, and religion, as long as they obeyed His wholesome precepts, from a few became innumerable, from poor became rich, from being servants became kings; a few overwhelmed many; unarmed men overwhelmed armed ones as they fled from them, following them up by God's command, and with the elements striving on their behalf. Carefully read over their Scriptures, or if you are better pleased with the Roman writings, inquire concerning the Jews in the books (to say nothing of ancient documents) of Flavius Josephus or Antoninus Julianus, and you shall know that by their wickedness they deserved this fortune, and that nothing happened which had not before been predicted to them, if they should persevere in their obstinacy. Therefore you will understand that they forsook before they were forsaken, and that they were not, as you impiously say, taken captive with their God, but they were given up by God as deserters from His discipline.

CHAP. XXXIV.--ARGUMENT: MOREOVER, IT IS NOT AT ALL TO BE WONDERED AT IF THIS WORLD IS TO BE CONSUMED BY FIRE, SINCE EVERYTHING WHICH HAS A BEGINNING HAS ALSO AN END. AND THE ANCIENT PHILOSOPHERS ARE NOT AVERSE FROM THE OPINION OF THE PROBABLE BURNING UP OF THE WORLD. YET IT IS EVIDENT THAT GOD, HAVING MADE MAN FROM NOTHING, CAN RAISE HIM UP FROM DEATH INTO LIFE. AND ALL NATURE SUGGESTS A FUTURE RESURRECTION.

"Further, in respect of the burning up of the world, it is a vulgar error not to believe either that fire will fall upon it in an unforeseen way, or that the world will be destroyed by it. For who of wise men doubts, who is ignorant, that all things which have had a beginning perish, all things which are made come to an end? The heaven also, with all things which are contained in heaven, will cease even as it began. The nourishment of the seas by the sweet waters of the springs shall pass away into the power of fire. The Stoics have a constant belief that, the moisture being dried up, all this world will take fire; and the Epicureans have the very same opinion concerning the conflagration of the elements and the destruction of the world. Plato speaks, saying that parts of the world are now inundated, and are now burnt up by alternate changes; and although he says that the world itself is constructed perpetual and indissoluble, yet he adds that to God Himself, the only artificer, it is both dissoluble and mortal. Thus it is no wonder if that mass be destroyed by Him by whom it was reared. You observe that philosophers dispute of the same things that we are saying, not that we are following up their tracks, but that they, from the divine announcements of the prophets, imitated the shadow of the corrupted truth. Thus also the most illustrious of the wise men, Pythagoras first, and Plato chiefly, have delivered the doctrine of resurrection with a corrupt and divided faith; for they will have it, that the bodies being dissolved, the souls alone both abide for ever, and very often pass into other new bodies. To these things they add also this, by way of misrepresenting the truth, that the souls of men return into cattle, birds, and beasts. Assuredly such an opinion as that is not worthy of a philosopher's inquiry, but of the ribaldry of a buffoon. But for our argument it is sufficient, that even in this your wise men do in some measure harmonize with us. But who is so foolish or so brutish as to dare to deny that man, as he could first of all be formed by God, so can again be re-formed; that he is nothing after death, and that he was nothing before he began to exist; and as from nothing it was possible for him to be born, so from nothing it may be possible for him to be restored? Moreover, it is more difficult to begin that which is not, than to repeat that which has been. Do you think that, if anything is withdrawn from our feeble eyes, it perishes to God? Every body, whether it is dried up into dust, or is dissolved into moisture, or is compressed into ashes, or is attenuated into smoke, is withdrawn from us, but it is reserved for God in the custody of the elements.

Nor, as you believe, do we fear any loss from sepulture, but we adopt the ancient and better custom of burying in the earth. See, therefore, how for our consolation all nature suggests a future resurrection. The sun sinks down and arises, the stars pass away and return, the flowers die and revive again, after their win-try decay the shrubs resume their leaves, seeds do not flourish again. unless they are rotted: thus the body in the sepulchre is like the trees which in winter hide their verdure with a deceptive dryness.

Why are you in haste for it to revive and return, while the winter is still raw? We must wait also for the spring-time of the body. And I am not ignorant that many, in the consciousness of what they deserve, rather desire than believe that they shall be nothing after death; for they would prefer to be altogether extinguished, rather than to be restored for the purpose of punishment. And their error also is enhanced, both by the liberty granted them in this life, and by God's very great patience, whose judgment, the more tardy it is, is so much the more just.

CHAP. XXXV.--ARGUMENT: RIGHTEOUS AND PIOUS MEN SHALL BE REWARDED WITH NEVER-ENDING FELICITY, BUT UNRIGHTEOUS MEN SHALL BE VISITED WITH ETERNAL PUNISHMENT. THE MORALS OF CHRISTIANS ARE FAR MORE HOLY THAN THOSE OF THE GENTILES.

"And yet men are admonished in the books and poems of the most learned poets of that fiery river, and of the heat flowing in manifold turns from the Stygian marsh,--things which, prepared for eternal torments, and known to them by the information of demons and from the oracles of their prophets, they have delivered to us. And therefore among them also even king Jupiter himself swears religiously by the parching banks and the black abyss; for, with foreknowledge of the punishment destined to him, with his worshippers, he shudders. Nor is there either measure termination to these torments. There the intelligent fire burns the limbs and restores them, feeds on them and nourishes them. As the fires of the thunderbolts strike upon the bodies, and do not consume them; as the fires of Mount AEtna and of Mount Vesuvius, and of burning where, glow, but are not wasted; so that penal fire is not fed by the waste of those who burn, but is nourished by the unexhausted eating away of their bodies. But that they who know not God are deservedly tormented as impious, as unrighteous persons, no one except a profane man hesitates to believe, since it is not less wicked to be ignorant of, than to offend the Parent of all, and the Lord of all. And although ignorance of God is sufficient for punishment, even as knowledge of Him is of avail for pardon, yet if we Christians be compared with you, although in some things our discipline is inferior, yet we shall be found much better than you. For you forbid, and yet commit, adulteries; we are born men only for our own wives: you punish crimes when committed; with us, even to think of crimes is to sin: you are afraid of those who are aware of what you do; are even afraid of our own conscience alone, without which we cannot exist: finally, from your numbers the prison boils over; but there is no Christian there, unless he is accused on account of his religion, or a deserter.

CHAP. XXXVI.--ARGUMENT: FATE IS NOTHING, EXCEPT SO FAR AS FATE IS GOD. MAN'S MIND IS FREE, AND THEREFORE SO IS HIS ACTION: HIS BIRTH IS NOT BROUGHT INTO JUDGMENT. IT IS NOT A MATTER OF INFAMY, BUT OF GLORY, THAT CHRISTIANS ARE REPROACHED FOR THEIR POVERTY; AND THE FACT THAT THEY SUFFER BODILY EVILS IS NOT AS A PENALTY, BUT AS A DISCIPLINE.

"Neither let any one either take comfort from, or apologize for what happens from fate. Let what happens be of the disposition of fortune, yet the mind is free; and therefore man's doing, not his dignity, is judged. For what else is fate than what God has spoken of each one of us? who, since He can foresee our constitution, determines also the fates for us, according to the deserts and the qualities of individuals. Thus in our case it is not the star under which we are born that is punished, but the particular nature of our disposition is blamed. And about fate enough is said; or if, in consideration of the time, we have spoken too little, we shall argue the matter at another time more abundantly and more fully. But that many of us are called poor, this is not our disgrace, but our glory; for as our mind is relaxed by luxury, so it is strengthened by frugality. And yet who can be poor if he does not want, if he does not crave for the possessions of others, if he is rich towards God? He rather is poor, who, although he has much, desires more. Yet I will speak according as I feel. No one can be so poor as he is born. Birds live without any patrimony, and day by day the cattle are fed; and yet these creatures are born for us--all of which things, if we do not lust after, we possess. Therefore, as he who treads a road is the happier the lighter he walks, so happier is he in this journey of life who lifts himself along in poverty, and does not breathe heavily under the burden of riches. And yet even if we thought wealth useful to us, we should ask it of God. Assuredly He might be able to indulge us in some measure, whose is the whole; but we would rather despise riches than possess them: we desire rather innocency, we rather entreat for patience, we prefer being good to being prodigal; and that we feel and suffer the human mischiefs of the body is not punishment --it is warfare. For fortitude is strengthened by infirmities, and calamity is very often the discipline of virtue; in addition, strength both of mind and of body grows torpid without the exercise of labour. Therefore all your mighty men whom you announce as an example have flourished illustriously by their afflictions. And thus God is neither unable to aid us, nor does He despise us, since He is both the ruler of all men and the lover of His own people. But in adversity He looks into and searches out each one; He weighs the disposition of every individual in dangers, even to death at last; He investigates the will of man, certain that to Him nothing can perish. Therefore, as gold by the fires, so are we declared by critical moments.

CHAP. XXXVII.--ARGUMENT: TORTURES MOST UNJUSTLY INFLICTED FOR THE CONFESSION OF CHRIST'S NAME ARE SPECTACLES WORTHY OF GOD. A COMPARISON INSTITUTED BETWEEN SOME OF THE BRAVEST OF THE HEATHENS AND THE HOLY MARTYRS. HE DECLARES THAT CHRISTIANS DO NOT PRESENT THEMSELVES AT PUBLIC SHOWS AND PROCESSIONS, BECAUSE THEY KNOW THEM, WITH THE GREATEST CERTAINTY, TO BE NO LESS IMPIOUS THAN CRUEL.

"How beautiful is the spectacle to God when a Christian does battle with pain; when he is drawn up against threats, and punishments, and tortures; when, mocking the noise of death, he treads under foot the horror of the executioner; when he raises up his liberty against kings and princes, and yields to God alone, whose he is; when, triumphant and victorious, he tramples upon the very man who has pronounced sentence against him! For he has conquered who has obtained that for which he contends. What soldier would not provoke peril with greater boldness under the eyes of his general? For no one receives a reward before his trial, and yet the general does not give what he has not: he cannot preserve life, but he can make the warfare glorious. But God's solidier is neither forsaken in suffering, nor is brought to an end by death. Thus the Christian may seem to be miserable; he cannot be really found to be so. You yourselves extol unfortunate men to the skies; Mucius Scaevola, for instance, who, when he had failed in his attempt against the king, would have perished among the enemies unless he had sacrificed his right hand. And how many of our people have borne that not their right hand only, but their whole body, should be burned--burned up without any cries of pain, especially when they had it in their power to be sent away! Do I compare men with Mucius or Aquilius, or with Regulus? Yet boys and young women among us treat with contempt crosses and tortures, wild beasts, and all the bugbears of punishments, with the inspired patience of suffering. And do you not perceive, O wretched men, that there is nobody who either is willing without reason to undergo punishment, or is able without God to bear tortures? Unless, perhaps, the fact has deceived you, that those who know not God abound in riches, flourish in honours, and excel in power. Miserable men! in this respect they are lifted up the higher, that they may fall down lower. For these are fattened as victims for punishment, as sacrifices they are crowned for the slaughter. Thus in this respect some are lifted up to empires and dominations, that the unrestrained exercise of power might make a market of their spirit to the unbridled licence that is Characteristic of a ruined soul. For, apart from the knowledge of God, what solid happiness can there be, since death must come? Like a dream, happiness slips away before it is grasped. Are you a king? Yet you fear as much as you are feared; and however you may be surrounded with abundant followers, yet you are alone in the presence of danger. Are you rich? But fortune is ill trusted; and with a large travelling equipage the brief journey of life is not furnished, but burdened. Do you boast of the fasces and the magisterial robes? It is a vain mistake of man, and an empty worship of dignity, to glitter in purple and to be sordid in hind. Are you elevated by nobility of birth? do you praise your parents? Yet we are all born with one lot; it is only by virtue that we are distinguished. We therefore, who are estimated by our character and our modesty, reasonably abstain from evil pleasures, and from your pomps and exhibitions, the origin of which in connection with sacred things we know, and condemn their mischievous enticements. For in the chariot games who does not shudder at the madness of the people brawling among themselves? or at the teaching of murder in the gladiatorial games? In the scenic games also the madness is not less, but the debauchery is more prolonged: for now a mimic either expounds or shows forth adulteries; now nerveless player, while he feigns lust, suggests it; the same actor disgraces your gods by attributing to them adulteries, sighs, hatreds; the same provokes your tears with pretended sufferings, with vain gestures and expressions. Thus you demand murder, in fact, while you weep at it in fiction.

CHAP. XXXVIII.--ARGUMENT: CHRISTIANS ABSTAIN FROM THINGS CONNECTED WITH IDOL SACRIFICES, LEST ANY ONE SHOULD THINK EITHER THAT THEY YIELD TO DEMONS, OR THAT THEY ARE ASHAMED OF THEIR RELIGION. THEY DO NOT INDEED THE COLOUR AND SCENT OF FLOWERS, FOR THEY ARE ACCUSTOMED TO USE THEM SCATTERED ABOUT LOOSELY AND NEGLIGENTLY, AS WELL AS TO ENTWINE THEIR NECKS WITH GARLANDS; BUT TO CROWN THE HEAD OF A CORPSE THEY THINK SUPERFLUOUS AND USELESS. MOREOVER, WITH THE SAME TRANQUILLITY WITH WHICH THEY LWE THEY BURY THEIR DEAD, WAITING WITH A VERY CERTAIN HOPE THE CROWN OF ETERNAL FELICITY. THEREFORE THEIR RELIGION, REJECTING ALL THE SUPERSTITIONS OF THE GENTILES, SHOULD BE ADOPTED AS TRUE BY ALL MEN.

"But that we despise the leavings of sacrifices, and the cups out of which libations have been poured, is not a confession of fear, but an assertion of our true liberty. For although nothing which comes into existence as an inviolable gift of God is corrupted by any agency, yet we abstain, lest any should think either that we are submitting to demons, to whom libation has been made, or that we are ashamed of our religion. But who is he who doubts of our indulging ourselves in spring flowers, when we gather both the rose of spring and the lily, and whatever else is of agreeable colour and odour among the flowers? For these we both use scattered loose and free, and we twine our necks with them in garlands. Pardon us, forsooth, that we do not crown our heads; we are accustomed to receive the scent of a sweet flower in our nostrils, not to inhale it with the back of our head or with our hair. Nor do we crown the dead. And in this respect I the more wonder at you, in the way in which you apply to a lifeless person, or to one who does not feel, a torch; or a garland to one who does not smell it, when either as blessed he does not want, or, being miserable, he has no pleasure in, flowers. Still we adorn our obsequies with the same tranquillity with which we live; and we do not bind to us a withering garland, but we wear one living with eternal flowers from God, since we, being both ate and secure in the liberality of our God, are animated to the hope of future felicity by the confidence of His present majesty. Thus we both rise again in blessedness, and are already living in contemplation of the future. Then let Socrates the Athenian buffoon see to it, confessing that he knew nothing, although boastful in the testimony of a most deceitful demon; let Arcesilaus also, and Carneades, and Pyrrho, and all the multitude of the Academic philosophers, deliberate; let Simonides also for ever put off the decision of his opinion. We despise the bent brows of the philosophers, whom we know to be corrupters, and adulterers, and tyrants, and ever eloquent against their own vices. We who bear wisdom not in our dress, but in our mind we do not speak meat things, but we live them we boast that we have attained what they have sought for with the utmost eagerness, and have not been able to find. Why are we ungrateful? why do we grudge if the truth of divinity has ripened in the age of our time? Let us enjoy our benefits, and let us in rectitude moderate our judgments; let superstition be restrained; let impiety be expiated; let true religion be preserved.

CHAP. XXXIX.--ARGUMENT: WHEN OCTAVIUS HAD FINISHED THIS ADDRESS, MINUCIUS AND CAECILIUS SATE FOR SOME TIME IN ATTENTIVE AND SILENT WONDER. AND MINUCIUS INDEED KEPT SILENCE IN ADMIRATION OF OCTAVIUS, SILENTLY REVOLVING WHAT HE HAD HEARD.

When Octavius had brought his speech to a close, for some time we were struck into silence, and held our countenances fixed in attention and as for me, I was lost in the greatness of my admiration, that he had so adorned those things which it is easier to feel than to say, both by arguments and by examples, and by authorities derived from reading; and that he had repelled the malevolent objectors with the very weapons of the philosophers with which they are armed, and had moreover shown the truth not only as easy, but also as agreeable.

CHAP. XL.--ARGUMENT: THEN CAECILIUS EXCLAIMS THAT HE IS VANQUISHED BY OCTAVIUS; AND THAT, BEING NOW CONQUEROR OVER ERROR, HE PROFESSES THE CHRISTIAN RELIGION. HE POST PONES, HOWEVER, TILL THE MORROW HIS TRAINING IN THE FULLER BELIEF OF ITS MYSTERIES.

While, therefore, I was silently turning over these things in my own 'mind, Caecilius broke forth: "I congratulate as well my Octavius as myself, as much as possible on that tranquillity in which we live, and I do not wait for the decision. Even thus we have conquered: not unjustly do I assume to myself the victory. For even as he is my conqueror, so I am triumphant over error. Therefore, in what belongs to the substance of the question, I both confess concerning providence, and I yield to God; and I agree concerning the sincerity of the way of life which is now mine. Yet even still some things remain in my mind, not as resisting the truth, but as necessary to a perfect training of which on the morrow, as the sun is already sloping to his setting, we shall inquire at length in a more fitting and ready manner."

CHAP. XLI.--ARGUMENT:FINALLY, ALL ARE PLEASED, AND JOYFULLY DEPART: CAECILIUS, THAT HE HAD BELIEVED; OCTAVIUS, THAT HE HAD CONQUERED; AND MINUCIUS, THAT THE FORMER HAD BELIEVED, AND THE LATTER HAD CONQUERED.

"But for myself," said I, "I rejoice more fully on behalf of all of us; because also Octavius has conquered for me, in that the very great invidiousness of judging is taken away from me. Nor can I acknowledge by my praises the merit of his words: the testimony both of man, and of one man only, is weak. He has an illustrious reward from God, inspired by whom he has pleaded, and aided by whom he has gained the victory."

After these things we departed, glad and cheerful: Caecilius, to rejoice that he had believed; Octavius, that he had succeeded; and I, that the one had believed, and the other had conquered.