TH E A P OL OGY OF TERT U LL I A N

T H E M E D I TA T I O N S OF T H E E M P ER O R

M A R C U S A U RE L I U S A NT O N I N U S .
 THE

AP O L O GY OF E R T U L L I AN

Tra m la te a ’
and A n n ota t e d by

W M REE V E
.
,
AM . .

I VI
SO M E T M E I
C A R O F C R A N FOR D , M DD L E SE X

AN D T H E

ME DI TAT I ON S O F T HE E M P E R O R

MAR C US AURE L I US ANT O N I N US

Tra m la te a by ’

J ERE M Y C O LL I ER , A M . .

LONDON
GRIFFITH F A RR A N 8: C O .

N E WB E R Y H OU SE 39 C H A R I N G C R OSS R OAD
,
 C O N T E N T S .

PA GE
B IOG A PH I CAL N O I
R T C E S,
P FA
RE CE M AU LIU
TO . RE SS M ED I T AT I ON S ,

CH A P
AT T H E GE NT ILE S HAT R E D T O T HE C H R I ST IAN S I S N OTOR I OU SLY
.

I . TH
,

UNJ U ST ,

II . C ON C E NING T H
R MA LI C E AN D P R V S N SS OF T H E j U DG S IN
E E ER E E E ,

T H E WA Y OF C ON D E M NING OR A B SOLVING T H C H R I ST IAN S E ,

III . C ON C E R NING T H E O D I OU S T I T L E OF C H I S IAN R T ,

IV . T H A T H U M AN LAW S M A Y R AN D T H E FO M A Y BE M N DE D
E R, RE RE E ,

V . T H A T T H E WI SE ST OF T H E MPE R OR S H AV B N PR OT E CT OR S OF
E E E E
TH E C H I ST IAN S
R ,

VI . T H A T T H E R OM AN S A E M IG H T Y PR AI SE R S OF T H E AN I Q UI T Y OF
R T
T H E I R R E LIGI ON AN D Y E T A DM I T OF N O VE L T I E S IN T O I T E V E R Y
,

D AY . 0 o 0 o o o 0

T H AT COMM ON F A M E I S BUT AN ILL E VI D E N C E , o

V I
II TH A T T H E C R I M S C H AR G D U PON T H E CHR I ST I A N S ARE N I T H E R
E E E
POSSI B LE N OR PR OB A B LE
.

IX . T H AT T HE PAGAN S A R E GUILT Y B OT H I N P IVAT E AN D P U B LI C R

OF H E SA M
T C R I M E S T H E Y C H AR G E U P ON C H R I ST IAN S
E ,

X . T H A T T H E G OD S OF H G E N IL E S A N O G ODS
T E T RE ,

XI T H AT T HE F AN CY OF M A KING GOD S OF D E AD M E N S A V E R Y I
FOOLI SH FAN C Y
.

X II . C ON C E R NING T H VANI TY OF I M AG E -W OR SH I P
E ,

XIII . C ON C E R NING T H I R E VE R E N CE OF T H E H E A H E N T O T H E I GODS

'
E R T R ,

XI V . T H A T T H E H E A T H E N S DO BU T M OC K T H E I R GOD S IN OFF ING T H E ER

R E F U SE AN D T H VILE ST PA R S OF T H SA CR I F I CE
E T E ,

XV C ON CE R NING T H E SH A M E F UL R E PR E SE N T A T I ON OF T H E G OD S U PON
T H E ST AG E AN D A MPH I T H E A T E
.

R ,

XVI C ON C E R NING T H E A SS S H E A D AN D OT H SU CH LI K VAN I I S

'
. E R E T E
C H A R G E D U P ON T H E C HR I ST IAN S
,

X VII . C ON CE R NING T H E GOD OF C H I ST IAN S R ,

XV III . C O N C E R NING T H E SE PT UAGIN OR T H W I T INGS OF T HE PR OPH S

T, E R ET
T R AN SLA T D IN O G R E K B Y T H
E T N D E AVOUR S OF PT OLE M Y
E E E
P H I L A D E L PH U S o ' o a o 0 0 0

X IX . C ON CE R NING T H E AN T I Q UI T Y OF T H W R I T ING OF T H E PR OPH E S E S T ,

XX . T HAT T H E ACCOMPLI SH M N T OF T H E PR OPH C I E S IN H OLY SCR I P

E E
T U R S P OV
E R H M T O BE OF AU T H O I T Y D IVIN E
E T E R ,

XXI . C ON C E R NING T H E B I R T H AN D C R U C I F I X I ON OF J SU S C H I ST E R ,

XX II . CON CE R NING D M ON S T H E I R P OW R AN D T H I
E , WA Y OF OPE A E , E R S R
Tl oN, o Q o 0 0 0 0 0
 Con fe n ts .

C R AP P AG E
XX III N C R NING H E SU BJ C I ON OF E VIL SP I R I T S T O T H COMM AN D
.

. CO E T E T E
O F C H I ST IAN S R ,

XXI V T H AT T H R OM AN S A TH C I M INAL S IN P O IN T OF
E LIGION RE E R RE
AN D N OT T H E C H I IAN S
.
,
R ST ,

T H AT T H OM AN G AN D U R S OT O W ING T O T H
E R R OM AN R E I N E
R E LIGI ON ,

XXV I T H AT K INGDOM S AR ONLY AT H S D I SPOS WHO I S T H T U E

. E I E E R
GOD ,
XXV II TH AT T HE G N IL
E T E S AR E SE T AGAIN ST C H R ST I IAN S B Y THE IN
VIL SP I R I T S
.

ST I G A T I ON OF E ,

XXVIII T H AT H R OM AN S H AV T TH I E E MP E R OR S IN G E A T E R V E N E R A E E R R
I ON T H AN H I G ODS
.

T T E R ,

XXI X T H AT T H E E MP R OR S M AIN AIN T H E GODS R A T H E R H AN T H E

E T T
GODS T H E MP R OR S
.

E E ,

C ON C NING T HE GOD OF C H R I ST IAN S B W HOM KTN GS R E GN

ER Y I
A D T H E P AY LI F E OF T H
, ,

S OF C H I S IAN S FO
N TH R ER R T R E E
E MP E R OR S,

XXX I . TH AT C HR I S IAN S A R E C OMM AN D D T O LOV T H E I

T E E R E N M IE SE ,

xxx" C ON C E NING AN OT H R R A SON O F T H E C HR I ST IAN

R E E S I N P A Y ING R
MP
.

FOR T H E E E R OR S,

XXX III A F U H A OUN OF H I IAN L YAL Y AN D H I

RT ER CC FU T C R ST O T , T E R RE S
ING ALL MP BY I L F D
.

TO C THE E E R OR THE T T E O GO ,

X X XI V ON NING AUGU U
. C CE R A ST S CE S R,

XXXV N NING H D I FF N OB VA I ON OF P U B LI F IVAL

CO C E R T E E RE T SE R T C E ST S
B W N H I IAN AN D H A H N
.

ET EE T E C H R ST S T E HE T E S,

XXXV I ON NING H H I IAN DU Y OF LOVING N M I

. C CE R T E C R ST T E E ES

XXX VII A ON INUA I N OF H UNLI M I D LOV OF C I IAN

. C T T O T E TE E H R ST S,

xx x vm HA .H I IAN A N V B J U LY U P
T T C R ST D F D IGN
S C N E ER E ST S S E CT E O ES S
AGAIN H A ST T E ST TE ,

X XXIX ON NING C D I I PLIN OF I IAN AN D H I MPL Y

CE R THE SC E C H R ST S T E R E O
M N AN D WAY F LIVING
.

E T S O ,

X HAL AU
T OF P U B LI
T T HE VIL C M O M ALI I U LY
SE S C E S AR E ST C O S
WN U P N H I IAN
.

H T RO O THE C R ST S

XLI N NING . CO AU AN D A ON F PU B LI ALAM I I

CE R T HE C SE RE S O C C ,
T E S,

XLII A . THI IAN T THE A V Y U F UL O OF P OPL

C H R ST S AR E ER SE S RT E E ,

X LIII A F U VIN D I A I N OF
RTHE R U F ULN OF H I IAN C T O THE SE E SS C R ST S
PU B LI
.

H To T E C, O 0 0 0 0

X LIV H A H H I IAN T T T E ON D M N D M
C LY U PON H
R ST S AR E C E E E RE T E
I NA M
.

A N F C COU T O THE R E ,

X V L N NING CO C E RG A A ON FO H INN O N ON E F RE T RE S R T E CE CE O
I IAN A B OV P OPL
.

C H R ST A F ALL O S E TH T O THE R E E ,

XLVI H A H I IAN H AV A B
T T C R ST IGH O A OL A I ON S E E TT E R R T T T ER T
H AN P IL P
.

T H OSO H E R S,
XLVI I A H H A H N P TH T T AN D P ILO OPH
E E OL TM AN Y OF E OE T S H S E R S ST E
I N I ON F M H OL Y IP U
.

THE R OT S RO THE SC R T R E S,

X LVIII ON NING . C U
CE R I ON F H B ODY TH E R E S R R E CT O T E ,

X IX A H
L I IAN D
TH T T IN UGH O
E C H R ST B P U D OCT R E O T N T TO E E R SE C TE ,

B AU W O L D ANN B W LL WI H OU
.

EC SE T HE R C OT E E T T I T,
H L. H I IAN IU MPH
T E C R ST TR ,

T ONV A I N F
HE C MP M A U AN ONIU A
E RS T O O T HE E E R OR RC S T S!
D I U WI H H I M L F SC O R SE T SE ,
 BI O GR A P H I C A L N O T I C E S .

WI TH I N the re se n t volume we h ave give n two of t h e mo st

p
in tere sti ng an d i mp ortan t w ork s of t he d y s of e arly Chri sti an ity a .

The o n e is th e gre at A pology of the mo st eloqu e n t of the early

Fathe r s of the Ch urch the father of Lati n C hri sti an ity as Dean ,

Mil man call s h im ; the other is the ethi cal treati se of the pu r e
souled Stoic E mp eror the f r st g r e at ge n eral p ersecu tor of the
, i

C h r i st ian Church A few pre fatory word s a e n eeded upo n each

. r ,

but the reader is refe r red to th e p re v io u s vol ume of t hi s serie s

Bishop K aye s accou n t of Tertullian— for fuller detail s about h im
’
.

The life of Tert ullian is o n ly k n own to us thr o ugh h is w riti n gs .

He was born at C arthage abo u t A D 6 an d di e d abo u t 4 but

. . 1 0, 2 0

the p reci se date s are u nc ert ai n He was tr ai n ed as a l awyer but

.
,

was co n verted t o C hri sti an ity in 1 9 a n d beca me a p rie st

2, He .

was married but c hildle ss

,
It was pr o bably about te n yea r s aft er
.

h is c o n v e r sio n th at he became a Mo n t an i st moved as Bi sho p , ,

K aye beli e ve s by the laxity of the cle r gy th at he saw aroun d

,

h im an d the lo n gi n g to fi n d a s tr i c ter life

, T h e same lear n ed .

writer shows th at h is Mo n tan i st writi n gs are amo n g the mo st

valuable si mply becau se in h is u n spa r i n g attack s o n wh at h e held
, ,

to be faulty in the practice s and di sci pli n e of the Ch urc h he ,

u n co nsc iou sl y p re serv e s fo r our i n formatio n what the se we r e .

The work before us is the gre ate st of T e rtullian s wr iti n gs The ’

.

deeply religio u s he athen E mperor M A ureli us died in 1 8 and ,

.
,
0,

w as su cceeded by h is u n worthy so n C o mmod u s He was foll o wed

,
.

by Se p timius Sever u s the first Of the B arrac k E mp er o rs in o th e r

, ,
”

word s of tho se mili t ary adve n t urers who held the Ro man E mpire
,

do wn to the days of Dio cle sian followin g o ne an other rapidly an d

, , ,

with h ardly a single excep tio n dyi n g viole n t death s The g o lde n
,
.

age of th e E m ire was go n e it was th e iro n a e n o w B ut the

p , g .

Chri st i an Ch u r ch aft e r a p e r iod of sile n t growth aft er w o rshi p in

, ,
vii
 III B z og mp/z zcal N otices
’ '

V .

ca ve s and cataco mb s was n o w a re c og n i ed power in the E mpire

,
s .

It h d a ne w p hil o o phy to offer me n an d a n asc e n t lite r ature ;

a s ,

it b o ldly p u t fo rt h its l ai ms to obedie n ce an d made co n vert s a mo n g

c ,

t he r i c h an d lear ned M A u reliu s h ad do n e h is ut mo st to cru sh

. .

it ; Co mmodu s h ad n o t d o n e so so me of h is c o u r tier s were C hri sti an s

, ,

an d p er su aded h im to l e ave their c o religio n i st s alo n e A nd Se p t - . .

Severu s pu r sued in the mai n the same p olic y .

But the A fri c an Ch u r c h was an e x c e p tio n to the ge n eral i mmu n ity .

Mu c h de pe n ded e very whe r e o n the di spo sitio n of the several pro

co nsul s to w ard s t he faith There h ad bee n l aw s in exi ste nc e
.

ag ai n st it ever Si n ce the day s of Nero an d it de pe n ded altogether ,

o n the v ario us gover n o r s whether the se law s should st an d in abey

auc e or be p ut in vigorou s exer c i se There w ere b y thi s ti me man y .

tho usan d s of believer in A frica ; an d n o w he athe n fa n ati c i sm

s ,

w hic h had bee n lo n g smo ulderi n g broke o u t The p rie ste sse s of , .

the De a Coele sti s h ad rai sed seditiou s mob s an d allied heathe n s ,

and Je w s h ad de st r oyed Ch r i sti an c h urc he s and rifled and ,

de se c rated their b uri al place s Caricature s of C hri st w ere p araded

-
.

th r o ugh the street s an d the u sual ridiculou s charge s of i n ce st an d

,

ca n n ib li sm were brought ag ai nst h is di sci ple s It was all thi s

a .

which produced T e rtullian s A pology ’

.

He first addre sse s hi mself ( cha ps i —vi ) to thi s gen eral argume n t . . .
,

th at the rulers at C arth age are p erse c ut i n g a body of me n who are ,

u n de ser v i n g of co n de mn atio n Traj an s cou nsel to Pli n y that ’

.
,

Chri sti an s were n o t to be so ught o ut but if bro ught before h im ,

w ere to be puni shed as the apologi st righ tly mai ntai ns was
, ,

illogical an d co n fused But the pre se n t actio n of the govern i n g

.

p ower was yet w or se ; it was p e r sec uti n g a religio n whi c h co n fe ssedly

was a stro n g age n t in the r efo r matio n of p o p ul ar moral s He the n .

goe s o n to state what a e the c harge s bro ught agai n st Chri sti ans
r ,

an d to ssert their fal sity

a
( vii ix the n take s the m I n detail Fi r s t
— . . .
,
“
sac rilege
”
an d trea so n
“
He meet s the first by declari ng th at
.
”

t h e god s of the he athe n are n o g o d s x an d the n by de mo n

( .

stratin g that C hri sti ans have a dev o u t wor shi of their o w n an d
p ,

p rofo u n d r evere n ce for H im who m they recog n i se as their God ,

an d in doi n t hi s he refu te s cert ai n cal umn ie s whi c h ha v e be e n

g
brought aga nst thi s worshi p (xvi
i The se c h apte r s are ful l.

o f i n formatio n co n c er n n g early Church cu sto ms

i He goe s o n to .

say that it is the heathe n s an d n o t the Chri stia n s who are really the

i mp ious an d that it is not true that Chri stian s are e n e mies of the
,

C o mmo n w ealth se ei ng that t he g r e at n e ss of Ro me owe s n othi ng to

,
 Bz og mp fi z ml N otz ces
' ' '

. ix

its heathe n faith An d he retorts upo n the m the c h arge of i mp iety

.
,

b y declari ng that they h o ld C aesar in gre ater d re ad than they do

t heir god s w hil st the Chri sti an s p ray to their God for C aesar s
,
’

welfare though the y will n o t pay that C ae sar lyi n g ho n our The n
, .

o ur a p ologi st deali n g with detail s arg ue s p assio n ately an d gra n dl y

, ,

o n beh alf of a bod y of me n who do n o t t ake ve n gea n ce for the

w ro ngs th at they are su ffe r i n g It h as be e n man y a time withi n .

their p ower to h ave rai sed the whirl w i n d ag ai nst the govern men t ,

but they ha v e r e frai n ed ; but they are stro n g in the k n owledge of

their c o mi ng victory An d he de man d s th at the r efo r e they should
.

at o n ce h e ad mitted amo ngst the lice n sed se c t s Gatherin g “

.
”

stre ngth as he is carried alo n g o n the stre am of h is maj e stic

eloque n c e an d with the c o n sciou sn e ss that he is gai n i ng the better
,

of h is oppo n e n t s at every turn he break s out i n to a mag nifice n t ,

p eror atio n p artly of the dee p e st feeli n g p artly of witheri n g scor n

, , ,

an d e n d s in a cli max of i m assio n ed an d co n fide n t a

p pp eal .

The author of the pre sen t translatio n as I learn fro m a letter ,

se n t to me by the p re se n t Rector was Rector of Cr an ford fro m ,

16 94 to 1 7 2 6 .

M A R C U S A U R E LI U S A N TON I N U S w ho was E mperor of Ro me fr om ,

A D 1 6 1 - 1 8 0 was the n oble st an d

. .
, p ure st of all who wore the purp le .

He ca me of a n oble race h is two gran dfathers had both bee n ,

c o nsul s He was a favourite with the E mperor Hadrian fro m ih

.

fancy ; an d whereas h is father s surn ame was Veru s Hadrian ’

,

familiarly called the child Ve rissimus fro m h is di spo sition an d “

further whe n he ado pted A n to n i nus Piu s as h is heir he made it

, ,

a c o n ditio n that he in tur n sho u ld ado t the father of the yo un g

p
A ureli us The boy s father dyi n g e arly h is ed ucatio n was car r ied
.
’
,

o n by h is gra n dfather who a ssiduou sly so u ght out the be st te ac her s

,

t h at we r e to b e fou n d ; an d thu s i t was that M A ureliu s was trai n ed .

as a Stoic As he grew up be ju stified the ex pe c tatio n s th at w ere

.

formed of h im atte n din g strictly to all dutie s c o mmitted to h im

, ,

an d n ever y ieldi n g to the te mp tatio n to subordi n ate the m to the

studie s th at he loved Anto n i nu s P i us on beco mi ng E mp eror

.
, ,

A D .
3
. 8 1 be stowed , h is daughter u p o n h im an d o n h is de ath w as ,

su cceed e d by h im at the urge n t reque st of the Se n ate for A ureliu s

, ,

was u n w illi n g .
 B zogv ap /z zca l N otices
’ '

x .

It is strange to se e how thi s gen tle and tho ughtful man beca me
the mo st sy ste matic p er secu tor which the C hurc h had ever yet
had He h ad acqu ie sced in the toleratio n e xce rise d by h is two pre
.

d e ce sso s but n o w he we n t to w ork o n sy ste m to de stroy the Ch ri stia n

r ,

faith U n der h im w ere mar tyred Poly carp Bl an di na Pothi n us an d

.
, , ,

the other mar tyr s of Lyo n s an d J us ti n Martyr The Stoi c philo

, .

so hy u n der which he w s n urtured an d of the be t te r aspe c t

a
p ,

of whi c h he is the n oblest ex mple h ad man y poi nt s of u nio n a ,

w ith Chri stianity ( see Jero me Comm on [ro ta/z cxi but there , .
,
.

were al so stro n g diverge n e s P ri marily there was the co nvi c tio n

c .
,

of the Stoi c th at man h as in hi mself the p o wer of beco mi ng virtuou s ,

to whi ch the C hri stian o ppo sed the declar atio n Wi tho u t C h rist we ,

c an d o n othi n g An d the p ractical out c o me of the two philo so p hie s

.

p r oved the C hri sti an in the right The Stoi c st r ove to free h im .

self fr o m the ge n eral deb ase me n t an d was ble ssed as every man is , ,

ble ssed fro m above who strive s ho ne stly But he saw hi mself .

su rp assed in morality an d fortitude by the C hri stia n w h o s u c ceeded ,

w here he failed It is re markable to n oti c e in the hi sto r ie s b o th

.
,

o f Greece an d Ro me that n o great n e ss was reached n o sign al

, ,

service s t o the State were re n dered by any di sc i ple of th e Stoi c ,

c r eed A th e ns produced man y great me n Sparta n o n e An d as

.
,
’

the Stoic saw himself di stanc ed in th at which he h ad made a si n cere ,

though futile e n deavour to win he became e mbittered and hated , ,

the C h ri stian s as h is rival s The very tran qu illity w ith which

.

A ureliu s trai n ed hi mself to regard the sorrow and p ai n of life was ,

irritated by the C hri sti an eagern e ss to co n vert the wo r ld to the

faith an d the pro mi se s of the world to c o me What he b e lieved o n ly .

po ssible to the philo so p her they decl ar ed to be o ff ered to all ;

,

their s was a go sp el to the p oor and u n lettered an d it was an o ff e nce ,

to h im The n the u n w orth ine ss of so me of its p rofe sso r s the n as

.
,

n o w ca u se d the n ame of C hri st to be bla s he med an d the very

, p ,

virt ue of A ureliu s e mbittered h im the more agai n st t ho se who ,

holdin g aloft a high sta n dard were li v i ng u n holy live s Moreover

,
.
,

the ti me was o ne of great p hysical c al amitie s I nu n datio ns e arth .

,

q u ake s fami n e p e stile n c e afflicted the e mp ire to a degree n ever

, ,

b e fore k n o w n A dded to th e se tr o uble s there were war s all alo n g

.
,

th e fro n tier ; the Brit o n s were in i n surrectio n the P r thians in ,

a

v ad e d th e E astern border as did the German s th e regi o n s of the

,

Rhi n e an d D an ube The Ep icurean at hei sm which h ad p a ssed

.
,

mu ster as the fashio n able religio n was ki n dled by the se cal amitie s ,

in to fu rio us fa n atici sm it was the Chri stian su pe r sti tio n w hi c h had

rou sed the wrath of the gods It is n otice able that the y e ar 1 6 6
.
,

whi c h was k n o w n as the a nnu s c alamitosus was the v e ar of the

“
,
 Bz og mp /z ica l N
’ '

otz ces . xi

p er secutio n u n der whi c h J usti n suffere d An d whe n the Chri stian s

u n d e r p ersecuti o n w e n t fearle ssly to de ath rather th an sac rifi c e to the
go d s when they sp oke o f the se god s with c o n tu mely w hen so me in
, ,

their u n te mp ered z eal exulted in the Sign s o f t he time s as i n di cati n g

the j udgme n t s of God u p on he athe n i sm all thi s i n fla med their ,

per sec u tor s to yet w ilder fre n y z .

But setti ng aside the j u dici al bli n d n e ss of A ureli us in thi s matt er

, ,
,

we can recogn i se fully h is patri o tism h is si ngle n e ss of purpo se , .

H umanly sp eaki n g say s our o wn Jere my Collier n othi ng le ss

, ,
“

t h an such a per so n as he c o uld have pre served the St ate in thi s

temp e stuou s an d di stre ssed ti me .

It was in the ye ar 1 7 4 that the Emperor an d h is ar my w ere saved

as b y a mi r acle fro m p eri shi n g o f thi r st He was e n gag e d in .

w arfare agai nst the Q u adi n o r th of the D anube U n der the b urn
, .

ing sun with n o water di scoverable the ar my was re ady to die

, , .

Su dde nly a gre at stor m aro s e The rai n c ame down in t o r r e n t s

.
,

an d n o t o n ly were the ago n ie s of the Ro man s r e moved bu t the ,

light n i n g fl ashe s terrified their e n e mie s who tu r n e d an d fled To , .

thi s d ay it is matter of c o n trover sy whethe r the assertio n s of Chri s

tian w r iter s are born e out by fact th at the deliver an ce was o w i n g ,

to the C h r i sti an p rayers “

God so the Captai n of the G ua r d s is
.
,
”

said to ha v e told the E mp eror in the mid t of the extre mity s ,

n ever de n ied a ythi n g to the C hri stia n s an d he had a gre a t

“
n ,

n umber of the m i n o n e of h is le gi o n s Therefo re the E mpe ror ”

.

had the m su mmo n ed before h im and de sired the m to p r ay to ,

their God for h im An d they did so an d were heard Tert ullian

.
, .

in h is A p ology sp e ak s of a lette r of the E mp eror which he h as

see n whi c h bear s o ut thi s st at e me n t an d there is n o rea so n to ,

que stio n h is ve rac ity tho ugh the le tte r is n ot forthco mi n g a mo ng

,

the E mp eror s writi n gs There is on e which is so meti me s p r i n ted

’
.

aft er Ju stin Martyr s A pology but it is n o w certai nly p ro n o unced

’
,

to be n o t ge n ui n e We must leave the q ue stio n u n solved

. .

The E mperor was n o t su ffered to e njoy the p e ace an d meditatio n

which he de sired ; for h is fate was to m ke war to the very e n d a .

He died at Vie nna in the mid st of a c amp aign ag i n st the Ge r man s a .

As we h ave adop ted Collier s tran sl atio n it see ms o nly fair that
’
,

we should give h is e sti mate of the A uthor in h is Preface .

The re ader may re me mber th at Collier was a co nspi cu o us di v i n e

 Bz og mp/cz ca t N otz ces
' ' '

of the ti me of the later Stuart s H is first C hurch p refer me n t was

.

the li v i ng of A mpto n Suffolk which he re sig ned to hold the

, ,

P rea c her ship at Gray s I n n A t the Revol u tio n of 1 6 8 8 he was

’
.

de pri v ed as a n o n j u r or an d in 1 6 9 6 was outlawed for givi n g Churc h

-
,

ab sol u t io n to t w o of the p lotter s ag ai n st Ki n g Willia m He did.

n o t ho w eve r tro u ble hi mself about it b ut re sided in Lo ndo n an d

, , , ,

su pp orted hi mse lf by h is literary labour s Of the se the greate st is

.

h is Ch urch Hi story . The work before us belo n gs to the same

p eriod of h is life
. He died in 1 7 26 . W B . .
 PRE FACE TO M AURELI USS ME DITATI ONS
’

. .

BY T H E T R A N SL AT OR .

A W OR D or two of pre face co n cern i n g the Emp eror s p ri nci ples ’

an d p er so n may n o t be a mi ss .

1 . to the Stoics n otwith stan di n g their advan tage of other

As ,

sect s the y were not without their mi stake s For i nstan ce they
,
.
,

believed a p l urality of god s that the soul was a p art of the deity
, ,

an d that their wi se man might di sp o se of hi mself an d make h is life ,

as short as he plea sed These with some other le ss material errors

.
, ,

I have marked in the margi n .

It is tr ue it is obj ected agai nst the Stoics that they allowed n o

, ,

degree s in ill practice but made all fau lts equal ; th at they held
,

c o mp a ssio n an i n fir mit y an d would n o t su ff er it in the character of

,

an i mproved p hilo so p her ; that the happ i n e ss of a wi se man de pe n ded

p urely u p o n hi mself an d that there was n o n ece ssity of addre ss in g

,

a superior bei n g .

To an swer thi s charge Mo nsieur D Acie r o b serve s that Ze n o s

,
’ ’

o p i n io n ( the fou n der of the sect ) was fair and defe n sible in the se
p oi n t s : th at he was misu n der stood b y so me of h is scholar s an d ,

u n reaso nably strai n ed up to the letter But there is no n eed to .

in si st any further u p o n ju stifyi n g for I do n ot re me mber ou r ,

author is at all co ncer n ed in thi s matter .

To proceed,therefore to the E mperor with refere n ce to h is book

,
.

H isthought s the n are n oble and u n co mmo n an d h is logic very

, , ,

true an d ex act He gen erally flie s h is game ho me seldo m leave s

.
,

his arg u me n t till he b r i n g s it to a de mo n stratio n an d h as p ur sued ,

it to its fir st p ri nc i ple s Se n e c a h as a d ifle re nt mann er an d mo v e s

.
’

more by st art an d sally He fl ashe s a hi n t in yo ur fac e and

.

disappe ar s an d leave s you to carry o n the r easo n i n g an d master

,
x iv P refa ce to M A u retz zcs s M e d ita tions
'
’

the subj e c t as well as you c an This lo o k s like an apparitio n of .

philo so ph y an d is so meti me s more surp ri si n g th an i n structi v e

, .

Tho gh thi s re mark h as n o refere n ce to the ex c elle n t E ngli sh

( u

ab stract which is di ffere n tly man aged fro m t he origin al ) But as

, .

for the E mperor he charge s thro ugh an d through and no di ffi c ulty

, ,

c an sta n d before h im H is reaso n is n o le ss irre si stible than h is

.

ar ms an d he love s to co n quer in h is clo set as well as in the field

, .

There is a peculi ar air of great n e ss an d gravity in h is di scourse s .

He see ms to thi n k up to h is statio n and write s with th at ,

magn ifice n ce of n otio n as if he believed hi mself obliged to ex c eed

,

other autho r s as much in the vigo u r of h is mi n d as in the l ustre

,

of h is fortun e .

He app ears to have thought to the botto m of h is argu men t an d ,

to have h ad a co mprehe nsi v e vie w of the w orld of the i ntere st an d ,

rel atio n s of so c iety He n c e it is that h is morality is so particularly

.

service able an d co n vi n c i n g th at h is se n te n c e s are so weighty an d

, ,

h is rea so n i n g so very j u st By th us diggi n g to the fou n datio n he

.
,

is in a co n di t io n to assig n e v erythi n g its true grou n d s an d se t every ,

d uty u po n its pro per ba si s Further the gre at probity of thi s pri nc e
.
, ,

h is for t it u de an d the n oble n e ss of h is mi n d ga v e freedo m an d Sp irit

, ,

to h is tho ught s an d made h im exert for the service of pri n ci ple an d

,

tru th Be side s he seems to have bee n born w ith a prerogative of

.
,

n at ure ,
ble ssed with a su perio r ge n iu s and made up of ri c her ,

mate r i al s for se n se an d virt u e than other peo ple The se ad v an t age s ,

.
,

together with an i mproved edu catio n rai sed h im to that pitch of ,

maj e sty an d di sti n ctio n an d made h is p e n al mo st equal to h is

,

sc e ptre .

How doe s he de spi se the p ursuits of fame an d the gli tteri n g

object s of a mbitio n ! And th at in no e mp ty rhodo mo n tade s an d
tu mour of expre ssio n No he pull s o ff the pai n t di sc o v ers the
.
, ,

i nw ard coar sen ess an d bri ngs such evide n ce of the in sign ificanc y of
,

the se thi n gs th at he p erfe c tly co mman d s the reader s asse n t an d

,
’
,

force s h im i n to h is o wn o pi n io n Now an e mp eror s argu me n t .

’

agai n st a fo n d n e ss for ple asu r e or p ower c o me s better reco mmen ded

th an fro m a private p hilo so pher for I n thi s case a man speak s from
exp eri me n t an d di sp ute s agai nst the p rivilege of h is c o n di t io n
,
.

Here the usu al preten ce of e n vy or ign ora nc e i s out of doors an d ,

n othi n g but di n t of rea so n could drive h im u p on so u n acce ptable

a co n c lu sio n .

The ge nero sity of h is p ri n ci p le s are no le ss re ma r kable . He

 P reface to M A u re liu s s M e d ita tion s ’
. xv

s how s the i n iquity o f a selfi sh te mp er ; t hat ill n ature is a c o n tr a -

di c tio n to the laws of Provide n ce an d the i n tere st o f man kin d a ,

p u n i sh me n t n o le ss th an a fau lt to tho se that have it A ll the g r e at .

o fli c e s of hu ma n it y ,
j ust ice an d ac quie sce n ce are e n forc ed with
, ,

u n u sual ad v an t age ; h is t u r n s of re aso n bei n g o fte n as surp ri si ng

for their strength as for their n ovelty I n sho r t ab atin g for so me .
,

of the error s above me n tio n ed he see ms to have draw n up an ,

ad mirable sche me of n atural religio n ; an d which is still more

c o mme n dabl e , he p racti sed h is maxims u po n hi mself an d made ,

h is life a tra n scri p t o f h is doctri n e He was so great a lover of .

truth an d c lear de ali n g that he would rather ha v e lo st h is empire

,

th an strai ned a p ri n c i ple I n deed fal sehood and lege r de mai n si n k

.
,

the character of a p ri nce an d make h im look like a royal j uggler

, .

P ublic c haracter an d co mmo n good as they call it are n o suffi c ien t , ,

defe n ce in su c h c ase s Sixt us the Fifth who mu st be allo w ed a

.
,

great man u sed to say that it was short thi n ki n g whi c h made
, ,

c o n scie n c e i mp racti c able an d p oliti c s fall foul u p o n moral s ; that

,

if state sme n were well qual ified an d worked their head s there ,

wo uld be n o occa sio n for latitude an d i n si n c erity Reaso n witho u t .

do ubt well man aged would fe n c e agai n st i n co n ve n ien ce muc h

, ,

better tha n craft . I n e arn e st it would be a ve r y h ard ca se an d a

, ,

g r eat refle c tio n upo n Provide n ce if me n could n ot be h appy ,

witho ut bre akin g their faith an d ble mi shi n g their ho n o u r How .

ever to say n othi ng more some people are too la y to be ho n e st

'

,
z .
,

But thi s cu sto m apart there is n o n e c e ssity to mak e reaso n s of

,
'

State i n co mp atible with the law s of j u stice our E mp eror is a n oble

i n stan ce to the co n trary For n ever were the fu n c tio ns of p eace
.

an d war better p erfor med the subj ect s more e asy an d the e mp i e
, ,
r

more flouri shi n g than u n der thi s p rin ce ; an d yet it was n o n e of h is

w ay to i n dulg e h is p olitic s an d w arp in the le ast fro m h is n otio n s
It was h is co nstan t p ractice as well as h is r ule—if it is n ot j ust
, .

n ever do it ; if it is n o t truth n ever sp eak it , .

As to the E mp eror s way of writi n g if any o ne obj ects agai n st h is

’
,

so meti me s co mi n g o v er again with the same thi n g he m y ple ase ,

a

to co n sider that t hi s p ri n c e did n ot t ake p hilo so phy for mere

di v ersion an d amu se men t I n stru c tio n was h is mai n de sign
. .

U p o n thi s v iew it was n ot i mpro per to re p eat the stroke to make ,

the i mpre ssio n go dee pe r The prej udi c e s the E mp e r or di sp ute s

.

agai nst are i n veterate an d n ot to be re mo v ed wi t ho u t d ifli culty

,
.

An d if o ne do se will n o t cu r e the p atie n t w hy sho uld n o t the bill ,

be made u p agai n ? If thi s rule hold s in medici n e why n o t in ,

mor ality ? A re n ot p eo ple s u n der sta n di n gs as v al uable as their

’
 P refa ce to M A n re/ins s M e dita tion s
'
xv i .

he al th ? And is n ot a di sease in the passio n s much w or se than

o ne in the c o n stit u tio n ? An d aft er all whe n the matter is clo sely , ,

exami ne d t he grou n d Of the objectio n will in a gre at mea sure

,

van i sh For when the Emp eror doe s co me over with an old thin g
.
,

it is h is cu sto m to i mprove u po n it He re peats but it is fo r .

,

ad v an tage to the argu me n t an d h is latter t hought s are ge n erall y

,

su p ple me n tal to the for mer He either exte nd s the n otio n or re

.

i n fo ces the p roof or give s a n e w turn of stre ngth an d be auty to the

r ,

e xp re ssion An d thus the reader is alwa ys a gai ner by the bargain

. .

In tra nslatin g the au thor I h av e made use of the quarto editio n

,

p ubli shed in 1 697 I n which be side s Ga tak e r s a nn otatio n s I had

.
,
’
,

the assi stan ce of Mo n sie ur D Acie r s re mark s tur n ed i n to Lati n by ’ ’

,

Dr Stan hope As for h is Fre n ch tran slatio n I n ever saw it till

. .
,

so me time after my o wn was fi n i shed an d p art of it p ri n ted o ff , .

H o wever o ne thi ng I shall ob serve which is the o n ly use I have

, ,

made of Mo nsie ur D Ac ie r s translatio n It is h is re mark upo n

’ ’
.

Se c t 6 Book i where citi n g Poll u x he tell s us th at the Ro ma n s

.
,
.
, , , ,

in i mitatio n of the Greek s u sed to fight quail s for divi n atio n as

,

well as diversio n an d h ad a fan c y their o wn fortu n e s might be

,

p r o gn o sti cated by the su cce ss of the battle Thi s p iece of sup e rsti .

tio n I co n fe ss was more th an I was awar e o f an d yet by the

, , , ,

co ntext the E mp eror see ms to have had it in h is view

, .

On e word more of the Emp eror s style and I h ave do n e No w ’

,
.

h is w ay of ex pre ssi n g hi mself is extra o rdi n ar ily brief H is word s .

are so meti me s over burden ed with thought an d ha v e al mo st more

-
,

se n se tha n the y can carry I n deed it was part of h is c h arac ter to

.
,

write in thi s co nc i se man n er fo r n either the E mperor nor the Sto ic

,

wo uld allow of an y le ngth of expre ssio n Be side s he wrote chiefly .

,

fo r hi mself which make s h im still more spari n g in h is la ngu age

, .

He so meti me s d r a w s in little write s h is mea n i ng as it were in ,

shortha n d an d doe s n o t beat o u t h is n otio n s to their full ro or
, p p
tio n T o which I may add th at so meti me s the height of h is
.
,

su bj ect carrie s h im al mo s t o u t of sight

; for there is an ob s c urity
in thi ng s as w ell as in l an gu age For the se rea so n s it is no wo n der.

if w e fi n d h is se n se n o w an d the n a little p erplexed A n d the refore .

,

where I was afr aid the re aso n might p o ssibly be at a lo ss I ha v e ,

e nde av o ured to direct h im right by a n ote in the margi n I have .

likewi se in so me few pl ac e s ve n tured to thro w in a w ord or two ,

to make the text more i n telligible But wh e n t hi s libe r ty was t a ke n .

,

I have been al w ays c areful to speak the E mp e r or s mi n d an d keep ’

,

clo se to the me ani ng of the origi nal .

 Te rtn ttia n s Ap ology f or tne Cnrz stia n s
’ '

2 .

your odiu m to thi s sect h as been too mu ch fer me n ted b y your late
se v eritie s at ho me u po n your C hri stian servan ts an d yo u bri n g thi s
1
,

d o me st ic fe r me n t i n to the courts of judicature —if the se I say are , ,

the bars in o ur way to ju sti c e be p leased at lea st to tolerate thu s ,

far to let truth w ait u po n yo u in p rivate an d to read the A p ology

, ,

w e are n o t suffered to Sp e ak .

We e n ter not u po n defe e nc in the p o lar way by beggi n g yourpu ,

2

U rb H p k lik wi f R m nd th R m n b i g n ith r in th ir
s . e s ea s e se o o e a e o a s as e n e e e
c ity n m g t th m p 9 2 1 2 4 35 45 A d p ki g f th r l d
or a on s e ca .
, , , , . n s ea n o e c ue an

sa n gui ry d v ti na f th h th e i m ny p l
o o ns o p i ll y y h e ea en n a ac e s, es ec a , sa s e, zn

tlld R l gi i md U o E e i d
os s sz m pi m t
'

by whi h n d bt dly h
r e n ca a ru oru , e c .
, c u ou e e
m e an s R m ; d th m nn r f th e
o e pran i pl i ly d t r mi h im t e a e o ex e ss o n a n e e ne s no

to b th r t th ti m f h i writi g ; f h d h b n t R m t thi
e e e a e e o s n or a e ee a o e a s

ti m h w ld h v i d i n w U b n d t in ill U b p 9 A d
e e ou a e sa n e r e, a no a r c, ca . . n

in th m h pt r r
e sa ti g th bl d y rit i th S y thi w r hi p h
e c a e , e c o un n e oo es n e c an o s , e

u rg — B t Ie s, d tg u f S y thi
ne e f w h v no w t thi d y o so a r as c a, or e a e no a s a as
b rb r
a r m i t h m th t i t C rth g B id
a o us ce e on es a
p 45 h p k o e, a s, a a a e . es e s, ca .
, e s ea s

o f th p r e l th v r ig m gi tr t
oco n su d v ry
as k w th p r n l
e so e e n a s a e , an e e one no s e oco su
t h v b
o a th p r mi r m g tr t
e een f A fri e d t h v h d h i r id n
e e t a is a e o ca, an o a e a s es e ce a

C rth g
a M r v r it i v ry p r b b l th t h
a e . o eo ddr d t th g v r r f
e , s e o a e a e a e sse o e o e no s o
Afri d
c a , ant t th S t f R m — fi tly b
no o th r i t n w rd f
e ena e o o e, rs , e cau se e e s no o e o o

th t i thi wh l A p l gy
e se n a e n dly b s
p 45 h l h
o e th t o o se c o n , e cause , ca .
,
e as es o se o

wh m h wr t f
o e d v ri g t g i th g d g
o e, or e n f th p r l by
ea ou n o a n e oo race s o e oco n su ,

s ig li i g th ir r lty g i t th C hri ti ; d thirdly b

na z n e c ue b a a ns e s an s an , e cause e co n
t
s an t ly giv th m th titl f p id es
p e 9 3 50 titl v ry mu h
e e o rae s e s, ca . 2, ,
0, ,
a e e c
a ff t d b y v ry
ec e fli d r th pr
e e l f th p r vi
o A d ith r
ce r un e e oc o n su o e o n ce . n ne e

p rassid pr e s no r l w r titl th t did b l g t y m gi tr t f R m ;

o c o n su e e es a e on o an a s a e o o e
for i d g r fwn an in th p r vie th
o
p f ti Car ii w r h by th e o n ce s, e rae e c aesar s e e c ose n e
e mp r r hi m lfe o d t t r id i th m tr p li b t th pr
se , an se n l wr o es e n e e o o s, u e o c o n su s e e

c h by l t ft r th ir
o se n ul hi p i t
o ath v r l p r vi
e A d th r f r
e co n s s , n o e se e a o n ce s. n e e o e
Di o ex
p th C l di h i r t ri g M d i i t th h d f th
re sse au us t by s es o n ac e on a n o e an s o e se n a e ,
m- EB a éi i q h p t it t th h i f th t g i Di H i
’
e ox sv e
r s . fr x u u, e u o e c o ce o e se n a e a a n . o, s .

lib lvii S th t w
. . t t o d r t n d A ti tit I mp ii t b th m with
a e are n o o un e s a n s es er o e e sa e
P tifi
on rdi g t Z phy
c e s, ac co by m ti Ci it ti th p it l
n o rdi g e ru s, n o r r ce v a s e ca o ,
ac c o n
t R ig lti
o th gh it i lik ly h might m th By
a us ou f C rth g rdi g
s e e e an e rsa o a a e , a cco n
t th t f Sili
o a I t li
o us a e ns

Q imtq d mp it r
'

di q t ua s uc n ua an e on er a ce
Yerra n t mf ortu n e: ca
/u t
I

1
D omesticis f By th w rd I u d r t n d with R ig lti th
a d icz zs. ese o s n e s a a us e
se v riti e r i d t h m by th p r id t up th ir d m ti
e s e x e c se d hildr n
a o e e es en s on e o es cs an c e
f t r ni g C hri ti
or u whi h priv t v riti
n trib t d v ry m h t p r j di
s an s, c a e se e e s con u e e uc o e u ce
an d p r t th m v
e x as i p rt g i t th Chri ti i g r l
e a e e , e en n o e n cou , a a ns e s a ns n e ne a .

l w t rm d p r p rl y ig ifi i t r d with th
2
Dp i It i
e re car . t s a a e , an o e s n es o n e ce e e
ki g f p rd
n or t pl d with j dg i
a f th
on, o r ri mi l rdi g t
o ea a u e n e x cus e o e c na , acco n o
th t f T lly p L g
a o Ig it j d i
u , it l p ro t
'

p t wit t
z a rz o , n osc e u ces, erra Z/ ,
a s u s es , n on u c , e c .

B t h r t h C hri ti
u e e dv t p l d ly f rigid j ti
e th
s m rty r J ti
an a oc a e ea s on or us c e , as e a us n
h d d
a b f r h im H
one d r t d th Chri ti
e o e t w ll t thi k it
. e un e s oo e s an cause oo e , o n
t di
s oo d f r t ry d th rt f
n ne e i g Vid A G ll lib vi p I 6
o o a o , an e a so e x c us n . . . e . . . ca .
,

c r ing th ig ifi ti n f th w rd D p
o n ce n e s n ca o o e o e rccor.
 Ap otogy f or tne Cnrz stia n s
'

.
3

fav our an d mo v i ng y o u r c o mpassio n be c ause we k n o w the state

, ,

of our religio n too w ell to w o n der at o ur u sage T h e truth we .

p r ofe s s we,
k n ow to be a st r an ge r u p o n e arth an d Sh e ex p e c t s n o t ,

frie nd s in a stran ge l an d but sh e ca me fro m he ave n and her bode , a

is the r e an d t he r e a e all o u h o pe s all o ur frie n d s an d all ou r

,
r r , ,

p r e fe r me n t s On e thi n g i n deed thi s he ave n ly stra n ge r war mly p le d s

. a

fo r in arre st ofj ud gme n t an d it is o n ly thi s th at yo u wo u ld v o u c h safe

, ,

t o u n de r sta n d her well befor e yo u c o n de mn her An d wh at can the .

l aw s suff e r in thei r au thority by ad mitti n g he r to a full he r i ng ? a

Will n ot the ir p ower ri se in gl o r y fo r the j u sti c e o f a he ar i n g ? But

if you c o n de mn her u n heard be side s the odi um o f fl ami n g i nj ustice
, ,

u will de er v edly i n cur the sus i c io n of bei n g c o n sc io u s o f so me

y o s p
t hi n g th at make s yo u so un w illi ng to he ar — w h at when heard you , ,

c ann ot c o n de mn .

First the r efore w e lay befo r e you ign oran ce as th e c hief r o ot

, ,

o f yo u r u nj ustifi able bitter n e ss to the Chri sti an n ame ; an d t hi s v e r y

ign ora nc e w hi c h you may flatter y o u r selve s w i t h as a titl e to ex c use

, ,

is the very thi n g th at load s yo u r c h ar ge an d bi n d s the h e av ie r ,

g uilt up o n yo u Fo r Sh o w me a gro sser p ie c e o f i n iq uity t h an for

.

me n t o hate what they u n d e rst an d n o t suppo si n g the t hi n g in ,

i t self de serve s to be h ated fo t he n o nly c an a thi n g de ser v e fr o mr

u s to be h ated whe n we are ap ri sed of its de sert s If n o t ac qu i n ted

p . a

with the merit s of th e c ause what c an we po ssibly urge in t he ,

de fe n e of h atr e d w hich is n o t to be j ust ified by t he eve n t o

c ,
r

be c ause the passio n m y h appe n to be righ t but by the pri n c i pl e

a ,

of c o n sc ien ce u po n whi c h it is fou n ded ?

Whe n t he r efore me n w i ll thu s be hat i n g in th e d ark why may
, , ,

n o t the bli n d p assio n fall fo ul u o n virtu e as well as vi c e ? So that

p
w e arg ue agai n st our adve r sarie s u po n two ar ti c l e s for h ati ng u s ,

ign oran t ly an d co n se que n tly for ha t i n g us u nju stly An d t hat

, , ,
.

yo u hate u s ign oran tly ( w hi c h still I say doe s but aggra v at e y o u r , ,

cri me ) I prove fr o m he n ce be cause all who h ated us he r etofo r e

,

did it u p o n the same gro un d bei ng n o lo nger able to c o n ti n u e o u

,
r

e n e mi e s th an th e y co nti nued ign oran t of o ur religio n their h atred

and t heir ig n o r a n c e fell together .

Su ch t he me n you n o w se e Chri stian s man ife st ly o ve r c o me

are

by the p iety of o ur p r ofe ssi o n an d wh o n o w refle c t u p o n their li v e

,
s

past with abhorr e n ce an d profe ss it to the w o rld an d t h e n umbe r s

,

of such pr ofe sso r s are n o t le ss th an they are give n in ; for the

co mmo n cry is t he c ity is i nfe sted t o w n and cou ntry ove rru n with
, ,
 tae C/z ris tia n s
'
Te rtn tlz a n Ap ology f or
'

4 s .

C hri stian s . An d t hi s un iver sal revolt in all age s sexes and q ualities , ,

is lame n ted as a public lo ss ; an d y et thi s prodigio us pro g r e ss of

Chri st ianity is n ot e n ough to sur pri se me n in to a su spicio n that
there must n eed s be so me secret good so me c h ar mi n g advan tage ,

at the botto m th us to drai n the w o r ld an d attract fro m every

,

quarter But n o t hi n g w ill di spo se so me me n to j uster thought s

.
,

or t o make a more i n ti mate ex p eri me n t of our religio n I n thi s .

alo n e hu ma n curio sity see ms to stag nate and w ith as mu ch c om ,

place n cy to stan d still in ig n ora n ce as it u sually ru n s o n in the

di scoverie s of scie n ce .

A l as ! h o w wo uld p oor Anach arsis 1 ha v e bee n struck at such

p roceedi n g s to se e the ver y j udge s of religio n e n tirel y ig n oran t of
,

the religio n they c o n de mn who looked u po n it so ab surd for the ,

r e w ar d s of a fiddle r t o be adj udged by any but the master s of the

scie n c e. But su ch a e our e n e mie s t h at th e y c hoo se to i n d ulge
r ,

their ig n o ran ce me r ely for the gro w th of their hatred ; foreboding

w ithi n the mselve s th at what they hate with o u t k n owledge may
c h an c e t o be a thi n g of so lo v ely a n at ure th at should they co me ,

to k n o w i t they w o u ld be in da n ger of lo si n g their h atred

,
whereas
hatred is n ot to be ke pt a mo me nt lo n ger than it h as j u stice o n its
sid e : if so spare n o t n o t o n ly give a p re se n t loo se to yo u r re
, ,

se n tme nts ,but al so p er se v ere in a p assio n thu s seco n ded and

stre ngth e n ed by the authority of ju stice .

But it is obje c ted th at the n u mber of C hri sti ans is n o argu men t
o f the good n e ss of their c au se For how many cha nge fro m better .

to worse ? Ho w many de serters to the wro n g side ? And who

de nie s thi s ? But yet a e any of tho se me n w ho are pre ssed away
,
r ,

to Sin by the viole n c e of app etite s a e they h ardy e n o ugh to a pp ear ,

r

in the defe n c e of wicked n e ss or a ppeal to p ubli c j u stice for the ,

p atr o n age of n otoriou s evil ? For e v ery evil is by n at u re dyed in grai n

with sh ame an d fe ar The guilty h un t for refuge in d ark n e ss an d

.
,

w hen app r ehe n ded tre mble ; whe n acc used de n y ; an d are h ardly
, ,

to be t o r me n ted i n to a c on fe ssio n ; w he n co n de mn ed they si n k

. ,

down in sad ne ss an d tu r n over thei r n u mber of si n s in co n fu sio n s

,

of co nsc ie n ce and c h arge the g uilt u po n the st ar s or de sti ny 2

,

1 An ach arsis Se e h is
. e in D iog L ae rt ius lif . .

2 Fat e e e l A stris im u ta n t
p Gu is an u ,
ilt
u , an d u n e as
. n gly frightf l y thi g nd a
thi it
s th t
w as a fir t
put me n at s up o n c o n in an e xp e e n h o w to sa s y triv g di t ti f th ir e
i it th ir
c o n sc e n ce , in sp e o f e s in ; an d th e e x e
p en w as s , to lay th e di t thi bl m a e
ft t r y thi g
u p o n a e , o r th e s a s, o r an n but e mse es P e e s n a o n in th e th lv r d ti ti
. rigid
b tt r th f t
j
s e n se is n o t o n e o t e e an a e in th e se n se o f th e S o cs And ou t i .th gh it
 Ap ology f or Me Cnristia n s
’

Te rtu llian s .
5

u nwilli ng to ack n owl e dge th at as their o wn act which they ac k n o w

ledge to be c ri mi n al .

do yo u se e a nythi ng like t hi s in the de port me n t of

But
Chri stians ? Not o ne Chri stian bl ushe s or r e pe n t s u n le ss it be fo r ,

n o t h avi n g bee n a Chri stia n so o n er If a Ch r i stian goe s to trial .

,

he goe s like a v i c tor w ith the air of a t r iumph if h e is i mpe ac hed , ,

he glorie s in it ; if i n dicted he make s n o defe n ce at bar ; whe n ,

i n terrogated he fr ankly co n fe sse s and when co n d e mn ed return s ,

thank s to h is j udge s .

Wh at a mo nster of wicked n e ss l is thi s th at ,

h as n ot o n e s hap e or
o c cas on ed t i tim mu h f da d bitt r
one ll b ut d th
e so c eu an e n ess a a o us, an e c on

y rd r d by th rity t d i y t it i w g i r viv d th r mp rt l
tro v e rs o e e au o o e, e s no a a n e e , as e a a s

an d b lw k f C hri ti it y
u ar d th r r t
s o triv i th w rld t m k
s an ,
an e a es co n an ce n e o , o a e

u sn t ly l m t b t lt g th r
o on kirk ; f whi h n d bt th d t r
a os u a o e e o ne or c , o ou , e oc o

ex p t th th k
ec s f th it d ti
e Th g
an r lity f th l rg y h tig
s o e un e na on s . e e ne a o e c e e s
m ti p t t
a z es a f bi g rt r f fr will ; d if wh t will b m
o s a e s, or e n asse o s o ee an so , a e co e
o f th F th r e f th fir t f r
a t ri I
e s o t t ll S r I m p r J ti
e s ou cen u e s, can n o e . u e a , oo us n
M rty r i
a
p t t with wit
s an a Ap t i 54
os a e B t if th d t r w ld a n e ss, o . . se c . . u e oc o ou
b t f ll w h i
u ow dvi th t i i
o s ow rd l t b m d r t
n a d giv h i
ce , a s, n one o , e us e o e a e , an e s
br thr h rd r
e en i t d f h rd m it w ld m k m h m r f
a e aso n s ns e a o a na e s, ou a e uc o e or

u i n o n,I d r y th h i d tri
a e f p r d ti ti
sa , whi h h ld it t k
an s oc ne o e es na on c s ou a e

e ff t wec h ld t h v
, e s ri mi l th t g t b h g d b t T rt lli n
ou no a e o ne c na a oe s o e an e ,
u , as e u a

sa y w ld b r i g h i t r d l yi g ll th f lt p d ti y th t i
s, ou e cu s n s s a s, an a n a e au u on es n ,
a s,

Go d .

1
Q u id boc mali est
ma lt n on Iz a bet ? N atu ralia is th e sa me
, oue d n atu ra lia
h e r e as N atura, fo r h e says Qu ad lioc malu rn est in quo nat ura ma lt cessat ? ad ,

N at p 4 6 1 . But th a t whi ch is mor e r e ma rk abl e is th at h e r e w e h av e an

. .
,

ad mir abl e d e sc ri ti o n an d a mos t se n sibl e

p p r oo f b o th o f th e tr uth an d th e
, ,

p o w e r o f th e C hri sti an r e ligi o n ; fo r did e v e r any i mpost o r se t up a r e ligi o n so

ill c al cul at e d to th e pass io ns an d re li sh o f man kin d ? D id h e e v e r pro pose a
d o ctri ne to th e w o rld with out o n e w o rldly motive to re co mme n d it with o u t o ne
, ,

e x t e rn al c o mfo rt to h o pe fo r, o r o n e a rm to d e fe n d it ? D id J ud as disco v e r th e
r t wh n h b tr y d h i M t r ? h d it b
se c e e e e h t w uld th tr it r
a e s as e or a e en a c ea , o e a o

h v h ng d him lf f h i tr
a e a e ? W th r v r h se bl rmy f or s e aso n as e e e e suc a no e a o
m rtyr wh di d
a s, lmly d d lib r t ly nd pr d mu h i
o e so ca n an e e a e , a ex e sse so c n n o ce ce ,
so m hjy d uc r oi th ir ff ri g
an th y did ? S th t ith r w
assu an ce n e su e n s, as e o a e e e
m t pp
us C hri t t h v b
su o se th h ll w t f imp t ( whi h th wi d m
s o a e e en e s a o es o o s o rs c e s o
o f Hi pr pt will
s t d mit ) t t p r eligi
e ce s gr t f l t fl h d
no a o se u a on so un a e u o es an

bl d with t y vi ibl f r
oo , our w rd t m i t i it
an d with l th t g d
s e o ce o r e a o a n a n an a ,
a oo

p rt f th w rld
a o f ll rt nd i h pp d l kily t b t rk t rin g m d
e o ,
o a so s a s z e s, a ene uc o e s a s a a
fo r suff ri g nd t e n ti nun f, b v 300 y r t g th r ;
a o co l w m t e so or a o e ea s o e e o r e se e us
su
pp th t C hri t cam d wn fr m h v n d th t th ffer r h d ll th
o se a s e o o ea e ,
an a e su e s a a e

r i m gin bl t be li v it n d th r f re by h lp f divin g
e aso n a a e o d th e e ,
a e e o e o e race , an e

1
J h o n E dw rd a s, D D . his se rm n up o on th e Un i on , M ay I ,
1 7 07 , e n titl d e One
N a tion an d on e King .
 Te rtu tlia n s Ap otogy f or C/t ristia n s
’
6 tae .

fe ature o f w i c ked ne ss belo ngi ng to it ? Nothi ng of fe ar or Shame , ,

o r ar t ifi c e or re pe n tanc e or t he de sp o ndi n g sigh s of cri mi n al s

, ,

a t te ndi ng o n it Wh at a strange n a t ured e v il or r e v erse of wi c ked

.
-

n e ss is thi s ! that make s the guil t y rej o i c e an d ambi t iou s of ,

acc us ti o n an d h appy in p un i sh me n t N o r c an yo u c har ge the se

a ,
.

odd ppe ranc e s as t he e ff e c t s o f mad n e ss si n ce yo u are altogether

a a ,

un acquai n ted with the p o w er s of the Chri stia n r eligio n .

C H APTER I I .

C ON C E R N N G T H E I MA LI C E A N D P E R V E R SE N E SS O F T H E J U D GE S , IN
THE ! VA Y OF C ON D E M N I N G OR A B SOL V I N G T H E C H R I ST I A N S .

BU T if i t is re so lved w e must be guilty p r ay wh at is your re aso n for ,

t r e ati ng u s d ifle e n tly fr o m o t he r c r i mi nal s ? Fo r it is a rule in law

r

that w h e re the c a se is the same t he r e th e proced ur e o f c our t o ugh t ,

to be th e same al so But w he n we an d he at he n s are i mp e ac hed.

u po n t he same arti c le s t he he athe n shall be all o w ed the p ri v ilege ,

o f t he c o u n il an d o f
ple adi n g in perso n for setti n g o ff h is i nn o
c ,

c e nc e
l
it bei n g agai n st law to proceed to s e n te n c e befo re the
,

defe n dan t h as put in h is an sw e r ; but a C h r i stian is p e r mitted

n othi n g n o t to s e ak wh t is n e c e ssar y either to j ustify h is ca use
,p a , ,

defe n d the t r uth or p r e v e n t th e i nj ust i c e of h is judge s On the

,
.

c o n tra r y n othi n g is atte n ded to in h is t r i al bu t h o w to i n fla me the

, ,

mob and the r e fo r e the q ue stio n is ab o u t h is n ame o n ly an d n o t

, ,

po w r f vi ti th y d pi d v rythi g h r b l w f th j y th t
e o con c on , e es se e e n e e e o or e o a
se t b f r th m Thi rg m t i lik wi pr
e o e e . t d by A bi d G t
s a u en s e se o se cu e rn o u s, a o . en .

lib ii p 2 1
. . mighty i t
.
, f th divi ity f th C hri ti n f ith th t i
as a n s an ce o e n o e s a a ,
a n
so s h rt ti m it h ld b t h rd f th wi d m nd p l r f th w rld
o a e s ou e oo a or e s o a e as u e s o e o ,

an d w rk with m f th gr t t p rt d l r i g d f th gr t t
o so en o e e a es a s an ea n n , an o e e a es
f rt
o t m k th m p rt w ith th ir
unes , as o ti a d t t
e d b mit t ny
e a e no o n s an e s a e s, an su o a
t rm t r th r th p rt with th Chri ti n f ith
o en s a e d th t th G til
an a did t e s a a an a e en es no
thi k it dvi bl t v t r th ir ki f th ir d tri
n a sa e oTh t P l t in h i
en u e e s n or e oc ne . a a o, s

A d my i ntr d d d rk d mbigu w y f d liv ri g h i p i i f

ca e o u ce a a an a o us a o e e n s o n o ns , or

f r f g ing th w y f S r t
ea o o A d Orig e. t ll C l u th t A ri t tl q itt d
a o o c a e s. n en e s e s s a s o e u e
Ath d l ft hi phil
e ns , a n
ph y t hift f it lf
e sh d r t d th t
o so o s or se ,
as so o n as e un e s oo a
th eAth i i t d d t ll h im t n
e n an s u t
n en S littl e ld phil phy o ca o a acco n . o e c ou o so

p r v
e il g
a i t lf- r
a
p rv ti
a ns se e se a o n.
1
Qu d li
an t i df o t i
ne c d it d m iceaH ll d t ! th n e e nsos e na u os a nar . e a u es o e
l w dc R q i
a R i m d e b y S v e ru
e u r. littl b f r th p bli cati n f thi
e s, a e s a e e o e e u o o s
Apol ogy .
 Te rtu llia n s Apology f or tae Cnristia n s
’
.
7

the n ature of h is cri me : w hereas if y ou sit in j udgmen t u pon

a n other crimi n al an d he plead s gu ilty to the i n dic tme n t suppo se
, ,

of ho micide sacrilege i nce st or rebellio n (to i n st an ce the c o mmo n

, , ,

head s of y o ur libel s 1 agai n st us) upo n su ch co n fe ssio n I say it is , , ,

n o t your method forthwith to p roceed to se n te n c e but you have ,

atie n ce to exami n e the n ature of the fa c t in all its ci r cu mstan ce s

p ,

via — the p l ace the time the ma n n er an d the acco mplice s of the
, , ,

actio n : but in the trial of a Ch ri stian all the se for ms of j u stice are ,

overruled But let me tell y ou would you acquit yourse lv e s with

.
,

an y app ear an ce of equity you ought o n both side s to be equ ally ,

seve r e in the ex ami n atio n of fact an d se e to the botto m of tho se ,

re po rt s so fr eque n tl y an d so fal sely thru st u po n us For i n stan ce

,
.
,

to bri n g in a true li st of how many i n fan t s every C hri stian h as

killed an d e ate n what i nc e sts co mmitted in the dark what cook s we
, ,

had for the dre ssi ng the se c hildre n s fle sh an d what p i mpi ng dogs ’
,

for putti ng out the c andle s 2

.

Oh ! what i mmortal glory would a proco n sul gai n amo ng the

p eo ple could he p ull o u t a Chri sti an by the ear s that had ate up a
,

hu n d r ed childre n ! But we de spair of any suc h glorio us disc overy ,

whe n we refle c t u po n the edict agai n st searchi n g after us For .

Pli n y the se c o n d in h is p r oco n su l shi p of A sia havi ng put many

3
, ,

Chri stian s to de ath and tur ned others out of their p l ac e s and
, ,

b ei n g still asto ni shed at our n u mber s se n d s to the E mperor Traj an ,

for orders abo ut pro c eedi ng for the time to co me ; allegi ng withal
that for h is part after the stricte st i n quiry he c ould fi n d n othi ng
, ,

more in o u religio n but ob sti n ac y agai n st sacrifici n g to the god s

r , ,

an d that w e asse mbled before day to si n g hy mn s to God an d Chri st ,

1
Ut d t i E l g ii l g
e v es r s E l gi m i o ivil l w t r m whi h fr q tly
s o ua r . o u s a c a e c e ue n
r i thi th r p rti l rly lib d S p d
o cc u s n s au o ,
M il
a
p 5 t d i
cu a . a ca . e cor. . ca .
, e c. , an s
th e same mo n g th e c ivili
E p istola , N otorz a , R e la tione s , a lib l d l r
'

a an s as e or ec a a
tio n , se in tt g f rth
o th e c e s o f th e
pe so n n c eri m w as p o e by th e law r i di t d it r vid d
ae custo e t ex lci R eoru m, n e gu isgu a m p u n iatu r ex E p istolis ct A ct is
'
.

et min oris j ud ic is An d e e o e P u e n s, wh o h ad a m n
. th r f r to a o u th e d i d fv r
C hri ti
s an s , se n ac a C tb ks an
p so n e e c au se hri ti
e e ap pe a eri a a ns h im rb th r rd gi t
no witne ss o r r f
p o o , but th e E o um, o r e p s e o m an n e o u e l gi P ud ens i tl fr i f ri r j dg .

missu m ad se C/z ristia n u nz , in E logio con cussion e ej u s inte llet ta d z mis it, Scisso
eod em E lo io s ine accu satore n e a n s se a u d itu ru r n I m mine nt secu n d u m ma nd a tu m
g g .

Vid Ga b A loasp in , n ot a d Scap

. . . . .

2
f ll r
thi
Fo r a u e e xp ca o n o f g s f d tili ti
thi
p assa’ e , an d th e o un a o n o f s o h rrid
l dr t y J ti
S an e , se e m n o e s u o n
p rtyr A l gy
us n M a i s p o o , Ap ol se c 3 5
T h e o s . . . . d g
whi h c id
a re sa ti d
to be e dl ti k h v r t thr w
to th e c an e s c s, a n d to a e c us s o n em th
j tby d
us e on r h th r tri g
th e e ac of rd r
ei s k th l
n , in o e to ma e e m e ap an d s a n tr i
ll d w
a n d pu o dl
n th e can T rt lli
es, are by ell d
u an , cap 7 , ca e L u min u m E versores .

whi h f ll w
et L e n on es , c to o o biti g tr l t i i g d g
h is o w n n w ay I an s a e
p mp n o s .

3
. lib
Vid P lin E pi st . x e
p 97 . . . . .
 Tertullia n s Ap ology f or t/z e Cnrz stians
’ '

8 .

an d to co nfirm o n e an other in that wa y of worshi p ; prohibiti ng

ho micide ad ulte ry fraud pe rfid iousne ss an d all other sort s of
, , , ,

wicked ne ss U po n w hich i n formatio n Traj an write s back that

.
,

su ch ki n d of me n as the se were n o t to be searched after but yet ,

to be p un i shed if brought before h im Oh perplexity betwee n .

reaso n s of state and ju stice ! he declare s us to be i nnoce nt b y ,

forbiddi ng us to be searched after an d at the same ti me co mmand s ,

us to be pu n i sh e d as c ri mi nal s Wh at a ma ss of ki nd ne ss and .

cruelty c o n nivan ce and pu n i sh me n t is here co n fou n ded in on e

, ,

act ! u nhappy edict thu s to circu mven t and ha mper y ou r self in

,

you r o wn ambiguo us answ er ! I f y ou con de mn us wh y do you give ,

order s agai nst searc hi ng after us ? An d if you thi nk it n o t well to

search after us w h y do you not acquit us ? Soldiers are se t to
,

p atrol I n every p rovi n c e for the a pp rehe n di n g of robbers an d every ,

p rivate p er so n ju stifie s taki n g up ar ms agai n st traitor s an d e n e mie s

to the c o mmo n w ealth ; an d moreover i s obliged to make i n quiry
after all the c o n sp irators ; but a C hri sti an o nly is a cri mi n al o f
th at stran ge ki n d that n o i n quiry mu st be made to find h im and
, ,

yet whe n fou n d may be brought to the tribun al ; as if thi s i n quiry

was de sig n ed for any other p urp o se but to bri n g o ffe n der s to
j u stice Y o u co n de mn h im th e refore whe n bro ught who m the
.
,

la w s fo r bid to be searc hed after ; n o t that in y o ur heart s y ou c an

thi nk h im guilty but o nly to get i n to the good grace s of the peo ple
, ,

who se eal h as t r an sported the m to search h im out agai nst th e

z

i nte ntio n of the edict .

Thi s al so is very extraordi n a r y in y our p ro c eedi ngs agai n st u s ,

th at you rac k others to co n fe ss but tormen t C hri sti an s to de n y ,

whereas was Chri stian ity a wi c ked thi ng we n o doubt Sh o uld

, , , ,

i mit ate the wi c ked in the rts of c o n ce al me n t and for c e y ou to

a ,

a pply yo u r e n gi n e s of co n fe ssio n Nor c an you co n cl u de it n eed .

le ss to tortur e a Chri sti an i n to a co n fe ssio n o f particul ar s becau se ,

you re solve th at the very n ame mu st i nc l ude all that is evil For .

when a mu r dere r h as c o n fe ssed and you are sati sfied as to the fact , ,

yet yo u c o n strai n h im to lay befo re yo u the order an d c ircu mstan ce s

of the w hole ac tio n An d w h at make s th e thi n g look wor se yet
.

is that n otwith st an di n g you pre su me u po n our wicked n e ss merely

, ,

fro m our own i ng the n ame yet at the same ti me you use viole nce,

to mak e us r etrac t th at co n fe ssio n that by retrac ti ng the bare n ame ,

o nly we might be acquitted of the crime s fathered u po n it But

, .

p erhaps I am to i magi n e yo ur exc e ssive ten dern e ss to be su ch

‘

that y ou are willi ng to a cquit the v ery p erso ns you co nclude the
greate st villai n s in the world ; an d perhaps it may be y our cu sto m
 ’
10 Te rtullia n s Apology f or t/z e C/z ristians .

p u n i sh me n t an d n ot di scharged merel y u po n the co n fe ssio n of h is

,

fault No j udge at t e mp t s Ope nly to acq u i t a cri mi nal b arely u po n

.

h is pleadi ng guilt y n o r can he ju stify a thought of so doi n g ;

,

an d therefore n o o n e c an be j ust ly se rv ed w ith t o r me n t s to de n y ,

whe n the law was de sign ed o n l y to make h im c o nfe ss .

Y ou look u po n a Chri sti an as the sum total of i n iqu ity a de spi ser ,

of t he god s e mpero r s la w s morali ty an d in o n e word an e n e my

, , , , , ,

of h uma n nat ure ; and yet thi s is the man you r ck th at yo u m y a ,

a

ab solve be cause without r a ki ng h im i n to a de ni al of h is n ame

,
c

you cann ot ab solve h im Thi s or nothi ng is p r evaricati n g wi t h

.
, ,

th e l a w s ; y ou wo u ld h ave h im plead n o t g uilty for y ou to pro ,

n ou n ce h im i nn oce n t an d di sc harg e h im fro m all p a st cri me s

, ,

whether he will o r n o But how c an me n be so perver se as to

.

i magi n e that he who co nfe sse s a thi n g fr eely is n o t mo r e to be

credited th an he who de n ie s it by co mp ul sio n ? 0 1 ca n n ot a man
speak tru t h without the hel p of a r ack ?
, And bei n g ab solved u p o n
a forc ed de ni al of h is religio n he must n e ed s co n clude such extern al
,

a ppli c atio n s of c r uel t y very fooli sh thi ng s for the co n ver sio n of the
,

mi nd whe n in sp it e of all the se i mpre ssio n s u p o n h is body he

,

fi n d s hi mself still a C hri stian in h is co n scie n ce .

Si n ce therefore you treat us di ff eren tl y in everythi ng fro m other

cri mi nal s and wh at you c hiefl y push at is the de str uctio n of o ur
,

n a me an d w e o u rsel v e s de stroy thi s by doi n g wh at the heathe n s

( ,

i n dulge themselve s in) —si n ce thi s I say is the mai n thi ng y ou c on

, ,

te nd for you ca nn ot but se e th at our n a me is the greate st cri me

,

in our i n di c t me n t ; in the p ersecutio n of w hi c h n ame me n vie ,

hatred an d are ambitiou s to excel eac h other in malice ; an d thi s

,

e mulatio n is the c hief rea so n why they are so stedfast in ig noran ce

therefore they devo ur all re p ort s of us without c he w i ng and are so ,

averse to any legal i n quiry for fear the se re ports should prove to
,

be fal se whi c h they would h ave p a ss for true that the hated n ame
, ,

of C hri sti an might be co n de mn ed u po n presumpti o n without the ,

d anger of a proof ; an d that the co n fe ssio n of thi s name might

serve for a su fficie n t co n v ictio n of the cri me s c h arged agai n st it
'

He n ce it is that we are t o rtu r ed agai nst law for c o n fe ssi n g an d ,

tormen ted o n for per si sti n g in that co nfe ssio n ; and agai n st law
ab solved for de nyi ng because all the di spute is about our n ame
,

o nl y
.

But after all when you p roceed to j udgme nt and read over the
, ,

table or catalogue of cri me s y ou pa ss se nte nce agai nst wh y do y ou ,

 Apology f or tae Caristia ns
’
Te rtu llian s . 1 I

me n tio n the C hri stian o nly ? Why do not you me ntion the mu r der ,

the i nc e st an d the r est of th at trai n c o mmo nly i mputed t o u s ?

,

We alo n e are the p erso n s you are ashamed to c o n d e mn withou t ,

sig n ifyi ng the a c tio n s yo u c o n de mn u s for ; if a C hri sti an is accu sed

of n o c ri me the name surel y mu st be of a strange n ature to be
,
.

cri mi n al in it self o n ly !

C H AP T E R I I I .

I
CON C E R N N G T H E I U TI TL E
OD O S o r C H R ST I I AN .

W H AT an unaccoun table thi ng is it for so ma ny me n to bli n dfold

the mselve s o n purp o se to fall foul upo n C hri stian ity ! And to su c h
a degree that they cann ot talk abou t the n oted p robity of any
Chri stian without allayi n g h is character with a dash of h is religio n
C ajus Sejus ( say s o n e ) is a very good man but— h e is a C hri sti an ,
.

I will tell you wh at ( say s an oth e r) I wo n der that L uci us the philo
,

So pher is all of a sudde n tur n ed C hri sti an An d n o n e h as se n se

.

e nough in h is p assio n to put the qu e stio n right and argue in thi s ,

ma nn er I s n o t C aiu s so good an d Lu ciu s so wi se merely fr o m

.
, ,

the i n fl ue n c e of t heir religio n ? Or w s it n o t the p robity of o n e

a ,

an d the w i sd o m of the other that p r e pared the way an d bro ught

, ,

the m over to be Ch r i sti an s ?

Thu s i n deed they p r ai se what they k n ow but vilify what they ,

k n ow n ot ; th e y blot the faire st ex ample s of virtu e shi ni ng in their

very eye s be cause of a religio n they are e n tirely in the d ark about
,

where as c ert ai n ly by all the rules of r e ason w e o ught to judge of

, ,

the nature of cau se s we se e n o t by the e ffe c t s we se e an d n o t

, ,

—co n de mn a are t good e for ri i le we u n der s t an d n o t

p r e pp n n ss p n c p s .

Oth e rs di sco ur si ng of so me per so n s who m they k n ew to be

, ,

v agr an t s an d i n famou sly le w d before they c ame o v er to o ur

,

r e ligio n dro p thei r prai se s u p o n the m in such a mann er t hat they

, ,

stigmati e th e m with their very c o m li me n t s

z so d arke n ed are they
p
w i t h prej udi c e that they bl un der i nto the co mme n d atio n of the
,

thi ng they wo uld c o n demn For (say they) how wanton an d how
.
,

w itty was such a wo man ! ho w amoro us and fr olicso me was su c h

a yo ung gen tle man but n o w they a r e Chri stians thu s u n de sign edly
they fix th e me n d me n t o f th e i r li v e s up o n the alteratio n of thei r
a

religio n .
12 Te rtu llia n s
’
Apology f or tne Cnristia ns .

So meothers are arrived to that p itc h of aversio n to the very n ame

of Chri stia n that they see m to have e n tered i n to c ove na n t wi t h
,

h atred an d bargai n ed to gratify thi s pa ssio n at the ex pe n se o f all

,

the sati sfactio ns of h uman life acquie sci n g in the gro sse st of ,

i nj u r ie s rather than the h ated thi ng of C hri stian sho uld c o me

withi n their door s The h usb an d n ow cured of all h is for mer .
,

jealo usy by h is w ife s c o n versio n to C hri stian ity turn s her an d her
’
,

n e w mode st y o u t of door s together choo si ng to dwell with an ,

ad ultere ss soo ner than a C hri stian ; the father so te n der of the ,

u n dutiful son in h is Ge n tile state di si n herit s h im n ow whe n h e ,

beco me s obedie nt b y be c o mi ng a Chri sti an ; the master heretofore ,

so good to h is un faithful slave di scard s h im n o w u p o n h is fidelity ,

an d h is religio n So th at the hu sban d h ad rather have h is wife '

fal se the fat her h is so n a rebel the master h is servan t a rogue than
, , ,

C hri stians an d good so much is the hatred of our n ame above all
the adva n tage s of virtu e flowi n g fro m it .

Now therefore if all thi s odi u m ari se s purely u p o n the acco un t

, ,

of our name pray tell me how a poor n ame co me s to be thu s to

,

blame or a si mple word to be a cri mi n al ? Un le ss it be that the

,

word is barbaro us or sou n d s o mi n ou sly re proachfull y or ob sce n ely

, .
, , .

Bu t C hri stia n s is a Greek word an d mea ns n othi n g more th an a ,

di sci ple of C hri st w hich by i nterpretation is the A n oi nted ; an d

,

whe n yo u mi sn ame it C h re stian 1 ( for so far are you fro m u n der

sta n di n g our religio n that as yet yo u k n o w n o t o ur tru e n ame ) eve n
, ,

then it i mplie s n othi ng w o r se than a be nign ity an d sweet n e ss of

te mper ; th us outrageou s are you at the so un d of a n ame as in o ffe n
sive an d h ar mle ss as tho se w ho bear it But do me n use to let .

lo o se their passio ns at thi s rate agai nst an y sect merely fro m the
n a me of its fou n der ? I s it a n e w thi n g for schol ar s to be n a med
fro m thei r masters ? I s it not fr o m he n ce th at philo so phers a r e
called Pl ato n i st s E picu r e ans Pythago r ea n s etc Do n o t the Stoi c s
, , ,

and a c de mi c s derive their n ame s fr o m the

p o r c h or acade my
2
a ,

the pl ac e s w here they meet and di scourse together ? An d do n o t

1
Sed e t cu m pe rpera zn C/t restia n u s p ron u n ciatu r a o obis . Se e th e n o e s t
up onJ ti us
’
n s I ly d d h r
First A pol se c 3 c o n ce r n i n g th e w o rd Ch re stu s
. .
, on a e e
th t M r ll D t
a a ce j t r thi C h t t h v b
us m diti u
o n a us co n e c u e s s re s us o a e een so e se o s

J w ll d by th t m f whi h h p r d
e ca e v r l i ripti wh r i th t
a na e, or c e o uc e s se e a n sc on s e e n a
nam cur b tn t
e oc wh r i it i giv t J w whi h ght fir t t h v
s, u o o ne e e n s en o a e , c ou s o a e
b p r d d t j tify h i
e en o j t r ; b t th Chri ti
uce o usp l gi t p r v it s co n e c u e u e s an a o o s s o e
a mi tak b y d di p t
s eVid D e t D il id i S t i C l d
on s p u e. . o na . uc . n ue on . n au . ca .

25 .

7
S t i fr
o cs o m s me a
, a po rh c or g ll ry
a e .
 ’
Te rtu llian s Ap ology f or t/z e Caristia n s . 13

p hy i c ia n s glory in the title of their Era si strat

s gra mm ari an s u s, 1 an d

in th at of A ri st archu s And are n o t e ve n c ook s the msel v e s n o t a

little proud of the n me of A p i c i u s 3 Nor in any of the se i nsta n ce s
a

are yo u o ff e n ded w ith the n ame tra n smitted fro m the fo un der of
the sect ; but if you c o uld prove any sect to be V i c iou s in p r i n ciple ,

an d co n seque n tly the a u thor of it to be so too there is re so n e n ough ,

a

to hate the n ame u pon the ac cou n t of both I n a word before we .

,

give e n tertai nmen t to hatred agai nst any sect whatever u po n ,

accou n t of its n ame we ought in the first pl ace to have co mp ete ntly ,

exa mi n ed the nature of the i n stitutio n an d traced out its qualitie s ,

fro m the author or the author fro m the m ; but both the se way s of
,
‘

i n quiry are quite n eglected an d our e ne mie s sto r m an d fi r e at a ,

word o nly Our heave nly Ma ster an d H is heaven ly r eligio n a r e

.

both u nk n own an d both co n de mn e d witho u t any other c o n sidera

, ,

tio n but that of the bare n ame of Chri stian .

CHAPTER IV .

TH AT H U MA N L A WS MA Y E R R, AN D TH E R E FOR E MA Y
BE ME N DE D .

T H U S far I have bee n so methi n g severe as it were by way of , ,

p refa ce to m ake
, m e n se n sible if I c ould of the i nj ustice of the

E r i tr t
1
as s Thi phy i i i m ti d by
a us . T rt lli lib ds s c an s en on e o ur e u an , . e an .

ca p 5 ; P li y fi
. 1 hi M A n b d 45
x eslib i p 7 d m ti
s e, n . ur . con . 0, . x v . ca .
, an en o ns

hi h l lib
s sc oo p 9
, d g i . lib i
xx . ca
p m k h im th di i pl
.
, an a a n, . xx x . ca . 2, a es e sc e

f C hry i pp d Ari t tl d ght r r f Ki g A ti h ’ ’

o s u s, an wh f th s o e s au e s so n , o or e cu e o n n oc us

h d f hi
a o P t l my f
s so n f h dr d t l to e a ee o an un e a e n s.

Aitrh
2
A t d gr mm ri f Al dri Ari t tl
r s a c u s. t mp r ry
no e a a an o e xan a, s o
’
e s co n e o a ,

t t r t th
u o o f P t l my P h il m t
e so n l br t d by T lly d App i m
o o e o e e r, ce e a e u ,
a u
P l i m lib iii
u c i ru pi t
,
f di ti g i hi g th g i v r
. . e sf H m r. 1 1, or s n u s n e en u ne e se s o o e ,

an d lik wi by Ovid
so e se

Corrzgere a t res est magis a rdu a qu a n ta

ta n to ,

M agn us A ristarclw maj or H onzeru s era t . Ov P o n

. t
And so a g i n by H r
a o ace , ad Pison es,
A rguet a mbzgu e d ictu m, mu ta n da n ota oit,
Fiet A ristarcfi us .

3
Ap i ic us. An e p i r cu e o f f m m m ry tyl d by P li y
a o us e o , s e n N cp otu m mn iu m
o

altissi mu s Gu rgcs
'

, an d so a g i by J v l
a n u e na

Q m i nn/ ore caclz in n o

u i d en i
E x c ipitu r v u l i qu a m a u er A iciu s ?
g p p p,
 14 Te rtu llia n s Apology f or ’
tae Caristia n s .

pu blic odi um agai n st u s ; an d n ow I sh all st ay aw hile u po n t he

su bject of our i n n oce n ce An d here I shall n o t o n l y refute the .

objectio ns agai nst us but retort tho se very objectio n s agai n st the ,

objectors the mse l v e s to let the w o r ld se e t hat Chri sti an s are n o t

,

the me n they t ake the m to be n or sullied with tho se cri me s they ,

a r e co nscio u s o f in themselve s ; an d to se e al so whether I c an

make our ac c u sers blu sh n ot by chargi n g the m in ge neral as the , ,

w or st of me n ac c u si n g the be s t but su pp o sing us both u po n the ,

level of i niquity I shall touch u po n all the parti c ul ars w e are

.

tax e d w ith for c o mmitti n g in p ri v ate an d for w hi c h w e are publicl y ,

bran ded as i mmoral sup erstitio us da mnable an d ridicu lou s ; , , ,

the se v ery c ri me s I say whi c h you gran t we have n o t the forehead

, ,

to do w i t ho u t the protectio n of dark n e ss we fi nd our e ne mies ,

h ardy e n ough to co mmit in the face of the sun .

But because we meet you with u nan sw erable tru th at all yo ur

turn i n gs yo u r l ast re sort is to the authori ty of the l aw s as more
, ,

i n viol able than truth itself ; an d it bei n g so freque n tly in your

mo u th s either that n othi n g o ught to be revoked after o n c e c o n
,

d e mn e d by law ; or that yo u r s w or n obedie n c e is a n e c e ssi t y u p o n

y o u r a c ti o n s weigh t ier t ha n th at o f ju sti c e I sh all fir st e n ter
, .

u p o n the oblig atio n d ue to h uman l aw s w ith you w ho are the sworn

pro tect o r s of the m .

Fir st th e n when you rigidly i n si st u po n thi s th at C hri sti an ity

, ,

is agai n st law an d p re sc ribe agai n st di spe n si n g o n e j ot wi t h th e

,

l e tter u p o n any co nsider ati o ns of equ it y thi s I say is acti ng , , ,

i n iqu ity by law ; an d yo u sit r ather like ty ran ts th an j udge s of a

c o urt ,willi n g a th i n g to be u n lawful be cau se you will and n o t , ,

be cause it is so But if your will is regu l ated by the me asu re s of

.

go od an d evil an d yo u forbid a thi n g becau se it o u ght to be

,

fo r bidde n the n c e r t ai nly by thi s rule of right r easo n yo u c an n ot

, , ,

li e n se e vil n o fo r bid the oblig atio ns of doi n g good I f I fin d

c ,
r .

a p r ohibiti o n i ssued o ut agai n st the l aw s of n at ure do no t I ,

co n c l u de su c h a p rohibitio n to be i n v alid ? Whe r e as if the matter ,

of it be l aw ful I n e v er di spu te my obedie nc e 1 n o r thi n k it st r ange

, ,

Q uod s i rn a lu m esse t j u re pro/z iberet H e re w e h av e” th e me asu r e s o f o b e di e n ce

1
.
,

d ue to h u man l aw s bri e fl y st at e d by T e rtu lli an : Fo r says h e wh e re n o thin g , ,

is co mman d e d e ith e r ag ai n st th e law o f n at u r e o r th e p o sitiv e law o f Go d I

, , ,

n e v e r d i s ut e m o b e di e n ce H ad th e p ri mitiv e Chri sti ans r e fuse d o b e di e nce

p y .

to th e c ivil magi str at e in matt e r s i n diffe r e n t C hri sti an it y , h u man l y s pe aki ng

, , ,

h ad b
ne v ti l r ligi
1 d if
e en a na di ti g br thr ona e on , an o ur sse n n e en w ld b ou e
d id d y thi r l
ec e d rdi g t T rt lli
s mp l y with th
u e , an , acco n o e u an , co e m gi tr t a s a e s
’

comm d i an v ry thi g t l wf l i it lf
s, n e e with r p t n no un a u n se , or es ec t tho pl i n e a
 Ap ology f or tae Cnristia n s
’

Te rtu llia n
‘

s . I 5

if y our laws are so meti me s in the wro n g si n c e they a e but the , r

compo sure s of me n an d n o t th e c o mman d s of God I s it so ,

.

stran ge to se e mortal s o ut of the way in maki n g l aw s an d w i se r ,

upo n ex p erie n ce an d re p e ali n g wh at they o n c e a pp r o v ed ?

,
Did
n ot the l aw s eve n of Ly c u r g u s suff er ame n d me n t s ? Was n o t thei r
se v erity sweete n ed by the Sp ar t an s an d better ac co mmod ated t o ,

civil use ? An d did n o t thi s al t e r atio n go so n e ar the gre at law

ive he r t h t he q u itted h is co u n t ry in a p e t an d p i n ed hi mse lf
’
g r s a t a ,

to d e ath bei n g h is o wn j udge an d h is o wn exec u tio n e r ? D o e s n o t

,

your ex perie n ce light you every day to the mi stak e s an d r ubbi sh o f

an tiqui t y ? An d h av e you no t c ut down a h uge an d ho r rid w ood o f
old laws an d pl anted the n e w edicts an d re script s of t he e mpero r s
,

in their stead ? Did n o t Sever u s of all the e mp eror s le ast give n to ,

chan ge lately alter the Pa pian la w vai n ly soli c itou s abo ut the
, ,
1

ro a g atio n of childre n before the ti me allo w ed for mat r i mo n y by

p p
t h e Juli an law witho u t any re sp ect to the ve n erable n e ss of an tiq u ity ?
An d i nsolve n t debto r s by the law s were to be cho pped in p ie e s , ,
c

by their creditors ; but the se sangui nary stat u t e s w ere by succ eed
11

in g age s re p eal ed an d the c api tal p u n i sh me n t c o mmu ted i n to a

,

mark of i n famy together with t he sal e of their good s it bei n g, ,

W rd o th y w o ld th
of nd
Go d , t till th f lfil th p tl i j ti n o f
e u en, a. no en, u e a os e s
’
n un c o
d i g ll th t i p ibl
o n a d as m h li th i th m t liv p
a s o ss bly with ll
e , an uc as e n e o e e ac e a a

m en B t if th m g i tr t
. un t l wf ll y mm d in thi g wh r
e a sith r a e can o a u co an n s e e ne e

the t r l
na u a th p itiv l w f G d i t rp
nor t th e tr ry h os n e a o o n e o se o e co n a , e ca

co mm d i thi g b
an h thi g ly n no b bj t t h i di p l
n , e cause suc n s on c an e su ec o s s o sa .

1
Va n issz /n as P ap ias leges qua a n te liberos suscip i cogzz n t, qu a nz j u t fi l a tr . .

cont r r i g th l w
C on ce n n
. e se a s, se e thi l
R igaltius an d P ame lius up o n s p ace .

But ath t wh h I r rk th t
ic e ma is, lig r w ld i f r fr
a Sca e ou n e f ll wi g w rd
o m th e o o n o s
th t th A l gy
a is po o d till littl ft r
w as n o t c o mpo se a d th
e a e th e v r b
ea o f Se e us e cause ,

it id f t why l t ly
is sa , neri Sev e ru s , et c , ex clus it ; bu t I c o n e ss I can n o se e a e.

r l g
e pe a in liv g ri w ll d d
may n o t agre e to a in p nce as e as a e a o n e h ll But I s a .

h w thi i i
S o v d tly
s o p n o n t o be e i e n it k ig r
a m s a e o f Sc al e l thi
in th e se que o f s
Ap l g y o o .

3
j di t t u i p t ca os i C d it ib L g
re ro t H r h
n i a r es se car a re or us e es cru n . e e e ev

d tly ll d
en t th l w f th
a tw lv t bl
u esp viii d
o i ; fe th u it
a o e e e a e s, ca . . e n ex s or s

run s, T tii di i pit p

er l it t t
s n un Tib im p g e it
n s ca t i e a n as u o, au ra n s er ere r o, es s

plu res cru nt rei, tertiis n und in is . P a rtis . seca n to . si .

p lu s min u s . we . se cu e ru n t . se .

fraud e esto . . T he me an i ng o f whi h c , as it is e x p a ne l i d by A . Ge llius, A oct A tt

'

. .

lib . xxis s :. e
, thi
w as a c ap tital c me D bt
law , a nd t h e c e o m e eri by r dit r ight ith r
hva e th e life o f th e n so e n , o r se n h im e o n ui lv
to be so t
fo r a s a e d b y d Tib r ld lv
but if lv t
th e n so e n w as n e ei to mo e an o n e , th e c e i d
o s m bt d
c u t h im r th r dit r ight
t i r rti
in o p e ce s in p opo o n to e e
’
one s e And is a a h e usv ry es d bt th b rb rity j . tifi
on l y by d
th e e n d a nd es n o f th e a e s, c ig
w as n o t so muc l wgiv r whi h
to p u n s h ih
rv t
as t o p e e n me n fr o m un n n n o e th e se e r i g i t d bt by
o f th e p un s me n , fo r v rity ih t
t ll
h e e s us h e n e e vrr ea o f on e e o ssec e
.
d
uo n ia m sa w tia ista P a nad bt r di t d Q '

con te mn i non quita est ; but for on s and mp i so n me n o ue s a ue b d

e m n o t, i r t r g v l th
an d ru n I n d bt ti
e co n n ual
o

ly .
 tne Caristian s
’
16 Te rtu llia n s Ap ology f or .

looked u po n better to put the o ff ender to o pe n sh me than to let a

o ut h is blood for debt An d how man y l a w s thi nk you are still .

behi n d which wan t r e visi n g that are n ot val uable for their n umber ,

of y e ar s or t he dig n ity of t heir fou n der but upo n the acco u n t of

, ,

j ustice o nl y ? An d therefore if they a r e fou n d n o t to be acc ordi n g

t o thi s stan dard are de servedly co nd e mn ed al t hough w e are co n ,

d e mn e d b y t he m And if th e y pu n i sh for a mere n ame they are

.
,

n o t o n ly t o be e p l o ded for their i n iq u ity but to be hi ssed o ff the

x ,

world for thei r folly Bu t if the la w s are to t ake cogni z a nc e of.

ac tio n s o n ly w hy are w e p un i sh e d for the n a me of our se c t w he n

, ,

n o o t her s are so p un i shed ? I am guilty of i nc e st or h ave killed a ,

c hild su p o se w hy do n t m ak e i n quiry after my cri me s an d

’

p , yo u , ,

extort the m fro m me by co n fe ssio n u po n the rack ? I have i njured

t he god s or e mp e r or s why am I n ot to be hear d o n the se poi n t s ? ,

Surely n o law c an forbid t he di sc ussio n of wh at it is to co n de mn ,

becau se n o j udge c n j u stly p ro c eed to se nte n c e before he is well

a

app r i sed of the ill e g ality of t he fac t ; n o r c an a citi z e n j ustify h is

obedie n ce to a law w hile he app r ehe n d s not the quali t y of the

,

acti o n it is to p u n i sh fo r it is b y n o me ans suffic ie n t t hat a law be

good in it self but th at good ne ss al so must be made appe ar to h im
,

w ho is to p u t it in e xe c utio n an d th at law is mu c h to be suspected

t h at doe s n o t care to be looked i n to but is n otorio usly ty r n n i cal if ,
a ,

aft er it is looked i n to would reig n a law still in defia n c e of rea so n .

C H A PTER V .

T H AT T HE WI SE ST OF T H E M P E R OR S H AV E B E E N
E T T
PR O E C OR S
OF T H E C H R I ST I A N S .

BUT to
the r a sh n e ss an d i nj ustice of the laws agai n st us let us
se e ,

cas t an eye b ac k up o n their origi nal and w e shall fi nd an o ld ,

d e cree w hereby the e mp eror hi mself was di sabled fro m c o n se c at

1
,
r

1
Vetu s e ra t D ecre tu D
m n e qu i eu s a b I mperatore con se cra retu r
Sen at u n is i a
robat usu R igaltius me n ti o n s so me thi n g lik e t h i s e x t an t in th e
a me n s o f fr g t
{l i
I p au , an d P ame lius e s th e e c ee se giv
o m C rin itus d e li on d isczpl li b d r it lf fr . . .

x. ca p 3 Sep ara tim n e mo sit li aoens

. . eos n o vos s ive A d o en a s, n isi
p u olice D
ad scitos p riv at im colu nto ue o f s an c e n ec ee
. w as By virt
a th e thi i t d r it th t
l
twith t di g
pe o p e , n o s an n an y e d icts o f th e e mp e o s to th e con
’
a , p e se cu e r r tr ry r td
hri t
th e C s ian s Vid E u se b H ist . cap 2. e e up o n th e ac co un
. . lib ii
en . . . . Wh r t giv
by ti il t Tib ri
P o n us P a e , e us app e to th e se n a e to ma e h im a go d li d t k .
 tne
’
18 Te rtu llia n s Ap ology f or Caristia n s .

u po n who se go v ern me n t you yoursel v e s h ave se t a bran d a nd ,

re sci n ded t heir act s 1 by re stori ng t h o se who m they c o n de mn ed

, .

But of all the e mpero r s do w n to thi s pre se n t reign w ho under ,

stood a ny t hi n g o f r e ligio n o r h u man i t y n ame me o n e w ho p e r se ,

c u te d the Ch r i sti an s On the c o n tr ar y we Sho w you th e excelle n t

.
,

M A ureli us fo r o ur prote c to r an d patro n ; for if yo u look i n to h is

.

l e tters you will fin d h im t here t e st ifyi ng that h is army in Ge r man y

2
,

bei ng j ust u po n p eri shi n g w ith thirst so me C hri stian soldie r s w h ic h ,

h appe ned to be in h is tr o o ps did by the p o w er of p rayer fetch ,

dow n a p r odigiou s shower t o the relief of the whole r my ; fo a r

whi c h the grateful p ri n ce though he c o uld n ot publicly se t aside ,

t he p e nal la w s ye t he did as w e ll be p ubli c ly re n dered t he m in

, ,

e ff e c t u al a n othe r way b y di sco uragi ng our ac c u sers w ith the l ast of

,

u n i sh me n t s v i bur n i ng al ive
p ,
z . .

Reflect a little n o w I p ray you u po n the n ature of the se l aw s , , ,

whi c h o n ly the mo st c o n su mmate vill ai n s in i mpiety i nj ust i c e , ,

filth in e ss fo ll y an d mad n e ss ever p ut in exe c u t o n again st u s ;

, ,
i

which l aws Traj an 3 I n part e v ac uated by h is edi c t agai n st se ar c hi ng

for Chri sti ans ; an d n ei t her Hadrian 1 the i n quisiti v e who se ge niu s ‘

1
Q u os e t ipsi d a mn a re cons ue stis . di t
Th e e c s of Ne r o an d D miti o an b tho
w r r i d d by
e e e sc n t e th e sen a e , an d N e rv th ir
a e success o r . But th e o ld law w as
Still i f r whi h f rb d
n o ce , c o a e th e w r hi ppi g f
o s n o an y new go d , with t ou th e

p r b ti
o f th n t on o e se a e.
pS
a a

L ite ra M a rci A u re lu re qu z rant u r

t Thi r ri t r A r li
s e sc p o f M a cus u e us yo u .

will d J ti
fin d ann e xe to us n s First Apology , an d
’
th gh it di t bl wh th r
ou is sp u a e e e

th t r ri t g
a e sc
p be e n ui ne , ye t it vid t b y d di t b th fr J t
is e en e on s pu e , o om us in an d
T rt lli th t th r
e u an , a e e w as suc h r ri t f v r
a e sc p in a o u o f th e C hri ti s an s .

3
Qu as Tra a n us ex
j parte f rustra tu s est It with t g d r
is n o t ou oo th te as o n a .

T rt lli
e u y
an sa s in rt v t d
pa e acu a e , fo r t h ethird r ti d d r
p e se c u o n c o mme n ce un e
Tr ja an I t tr i d d
. is ue , n e e , h e pu bli h d g r l di t g t
s e no e ne a e hit
c a ain s t h e C r s ia n s,

but th e man n e r o f h is an s ewr li y

to P n lib
(aid Plin x ep 10 3 , p 6 33, . . . . . .

wh r i
e e n , as T rt lli
e u an sma rtly r rk
e ma r ri t did
s, th e e sc p b t tr di t
co m a , and co n a c
it lf
se , in f rbiddi g hri ti
o n C r h d ft r
s an s to be s ea c e i h d wh
a e , an d ye t p un s e en

f d b d ty
o un ) w as a u n an l gi r t
sufli cie n t t o re in flame ma l wr
st a e an d p e o p e , wh o e e

r dy t k
ea l t rg t gi t
t o a e fi re u po n th e e as e n co u a e me n a a n s th e C hri ti B id
s an s es e s, .

i d
h e ssue l
o ut so e mn e di t
c s to h is o fli ce rs to su pp ress all p riv t bl a e c a a s an d
'

i ti
as so c a o ns ; an d thi i d fr h r h ft r hri ti
s o ccas o n e es se a c es a e C rv td
s an s , an d p e e n e
th ir rdi ry
e o na asse mbli es Vz d P lin e p 3 5 , 99 , 1 2 3 ; e p 1 04 , p 6 3 2
.
'

. . In . . . .

thi r ig tri t i i it
s e n, s c d ft r
n qu s io n w as ma e a e d
all th e d t fr D vid
e sc e n a n s om a , a
nd

i
S me o n , bi h J r l
s o p o f e usa e m, w as th r f r t k
e e o e a e n u p an d mu rd r d e e libE use b . .

iii . ca
p 3 2 , p 10 4
. An d
. th h thi
ou
g s w as a
. v ry gri v
e r t
e o u s pe se cu io n, ye t w as
it vr l
n o t u n i e sa E use b lib iii c
ap 33 , p 1 0 5 , cap 3 2 , p 1 0 3
. . . . . . .

‘
Quas n u llus A d ri a n as vr l . l f rth
Sulpi c i us Se e us, and h e a o n e , p aces th e o u
r ti
pe se cu on un e d r Ad i ra
n Ved Sulp lib ii cap .
4 5 , p
wh t v r
150 Bu t a e e
. . . . . .

thi r ti
s pe se cu on w as, it l i fr T rt i
is p a n om e lit bi h
ull a n an d M e o, rdi
s o p o f Sa s,
 Apology f or tne
’
Te rtu llia n s C/t ristian s . 19

no do ubt led h im i n to the curio sitie s of our religio n n o Ve spa si an 1 ,

r ,

who must k n ow so me t hi n g o f it too by c o n que r i n g the Je w s n or ,

Piu s 2 n o Ve r u ever t o ok the ad v an t age of the l aw s agai n st us ;

,
r s
3

an d therefore were we Chri sti an s in t r u th t he wo r st of me n

yo u , , ,

can n ot thi nk we sho uld have bee n th us spared an d prote c ted ,

a id . h lib iv p 2 6 p 1 48 th t it w n t
Base . . i d by y i mp ri l
. ca .
, .
,
a as o occas o n e an e a
e di t Adri w i it t d in ll th Gr i rit
c . an d as
p i ll y in th n ia e a e ae c an e s, an es ec a e
El i i My t ri whi h St J r m r m rk
e us n an th
s e
p ri i p l e s, f thi c . e o e e a s as e nc a c ause o s

p re se c u ti A d it p 11 H w
on , tr m l y ddi t d t j di i l tr l gy
r . v . . . e as e x e e a c e o u c a as o o ,

an d t ll rt f divi ti n v t m gi D i lib 69 p 7 9 3 i m h th t
o a so s o na o , e en o a c, o, .
, .
, nso uc a
h i e v r ly
s se r d by th h th th m lv f h i tr v g t p ti
e e c e n su e e ea e ns e se es or s ex a a an su e rs
ti A mm lib
o n, p 2 94 A d if m gi r i d
. .
p r ti
xx v d r V l ri
. . . n a c a se a e se c u on un e a e

an us , w h in th b gi i g f h i r ig w
o gr t fri d t Chri ti
e e d
nn n o s e n as so ea a en o s an s, an
wh f milyo se b d d with m f pi ty th t h i h
a so a m d t b th
o un e en o e ,
a s o u se se e e o e e
c h ur h f G d E b lib vii p
c o w o d t w d r th t thi bl k t
,
use . . . ca . 10, e nee no on e a s ac ar

sh ld h v th m i fl
ou pa e Adri B t thi p r
e sa ti w h p pily
e n u e n ce u on an . u s e se c u on as a

p t u d t
an by th Ap l gi f Q u dr tu d A ri tid E b lib iii
en o, e o o es o a a s an s e s, use . . .

ca p 3 7.
p 09 T h l q
,
d r
. 2 n f th . tw p l gi t w e e o ue n ce an e aso o e se o a o o s s as

se c o n d d by l tt r fr m S ni G i
e a
pr l f A i E b lib iv
e e o e re us ran an us, o co n su o s a, use . . .

ca p 8 p 122 . d m y th r g v r
, . r f ll w d thi
, an mpl E b lib iv an o e o e no s o o e s e xa e, use . . .

ca p 13 p 1 7 . Adri ,
n bl t r i t th j t d pr i g li it ti
. 2 . an , u a e o es s e se us an e ss n so c a o n s,
wr t t Mi u i F nd
o e o G i n r t t p i h C hri ti
e us u an us, ran anu s s succe sso
’
, no o un s a s an

b t pu g d pr f f m ri m g i t th p bli ; d t p i h th f l
u on oo oo o so e c e a a ns e u c an o un s e a se

acc use r j t th Chri ti h ld h v b h d h b f u d g ilty Thi

us as e s an s ou a e e en a e ee n o n u . s
r ri pt w v ry f m u m g th n i t ; it i l br t d v ry dv t g
e sc as e a o s a on e a c en s s ce e a e as e a an a e

o us t th C hri ti o t ly by E bi i h Chr i b t by S S v r
e s an cau se , n o on u se us n is o n c. , u . e e us

l b ii
i .
p 45 p 1 5
. by Or i lib vii p 1 2 d
ca .
,
. d by J ti t h i 0, o s us, . . ca .
, an ann e xe us n o s

Ap l gy o o d tr l t d i t Gr k by E bi lib iv p 9 p 1 3
,
an an s a e n o ee use us , . . ca .
, . 2 .

N ll
1
V p i u Vid j pl d B ll j d lib iii iv v vi
us es as an us. . ose z. e e . u . . . . . . VI I .
N ll
2
Pi Thi w A t i
u us t wh m J us ti M rty r ddr
. h i Fi t s as n o n n u s, o o us n a a e sse s s rs

Ap l gy o o d wh r ri p t t th mm
,
an f A i h o se t it d i e sc o e co o ns o s a e a nn e x e s o ,
an s

tr l t d i t Gr k by E b lib p 1 3 A d th gh th r w
an s a e n o ee di t f use . . ca . . n ou e e as n o e c o

Pi us t g i t th C hri ti
ou y t by th
a a nsth rit y f th ld d r th y e s an s , e e au o o e o ec ee , e
ff r d v r y m h i m y p l whi h q i d J ti Fi t Ap l gy ’
su e e e uc n an ace s, c o cas o n e us n s rs o o .

N ll
3
V r It i
u m tt r f
us m di ffi lty t d t r mi
e us. wh thi s a a e o so e cu o e e ne o s

e mp r r w f
e o th g m V r w giv t M A r li
as, or w ll t
e co no en e us as en o . u e us as e as o

L i
u c us . Vid j l C pit l i it M A lii . B t it i m t p r b bl th t M
u . a o . n o . u re . u s os o a e a .

A r li w th mp r r p i lly if L i V r w d d b f r th p
u e us as e e e o ,
es ec a u c us e us as ea e o e e er

se cu ti m i m gi
o n , as s o N i ph lib iii p 1 4 A d it i b rv bl th t
e a ne , ce or . . . ca . . n s o se a e, a

Ath g r d di t h i Ap l gy t M A r li
ena o as e d L C mm dca e s d t s o o o . u e us an u . o o us, an no

t o L i Vr u c us H w v r thi b rt i it i th t thi w
e us . m t bl dy o e e s e , ce a n s a s as a os oo

p r e se cu ti i whi h P ly r p d J ti on, d th m rty r

n f Vi c d Ly o ca an us n , an e a s o e n n a an o ns

w r p t t d th ; th r di g f th pr ph t
e e u o ea d th ibyl d wh t v r e ea n o e o e s , an e S s , an a e e

l might rv th Chri ti
e se w f rbidd
se y J ti p n p i f
e e s an c a use as o en, sa s us n, u o a n o

d th Ap l i
ea , 5 9 Thi i t
o d . th f .rth p r
se e ti b
.y ll b t . s s co un e e ou e se c u on a u

S S v r
. wh
e ll it th fifth B t th it i b rv d by E bi lib v
e us, o ca s e . u . en s o se e use us, . .

ca p 1 th t it w. t ,
f t t by y di t f A r li b t by p p l
a as se on oo ,
no an e c o u e us, u o u

t um lt I f w r d S v r i t d f V r
u . e P m li i m t i li d t
ea e e us ns e a o e us, as a e us s os nc ne o,

th i it vid t th t wh thi Ap l gy w writt S v r h d i u d t

en s e en a en s o o as e n, e e us a ss e ou

no e di t g i t th Chri ti c a a ns e s an s.
 Apology f or tne Cnrz s tia n s
’
Tert ullia n
'

20 s .

agai nst law by t he be st of pri n c e s , ,

an d s tr uc k at root and br an ch
o n ly by o ur brethre n in i n iquity .

C HAPTER VI .

TH AT T H E RO MA N S AR E M I GHTY P R A I SE R S OF T H E A N T I Q U I TY OF
TH E I R LI GI ON RE ,
AN D Y E T A D M I T OF N OV E LT I E S I N TO IT
E VE R Y D A Y .

BUT I would argue the ca se a little with the se scru pulou s

now
gen tle me n who are such mighty sticklers for the ob servatio n o f old
la w s ; I would k n ow whether they the mselve s have religio u sly
adhered to their forefather s in everythi n g whether they quitted n o ,

law n or have go n e o ne ste p out of th e an cie n t way N ay w hethe r

, .
,

t he y have n o t made i n e ffectu al so me of the mo st n ece ssary an d

p ro p er rule s of gove r nme n t ; if n o t what is beco me of tho se ,

excelle n t laws for the bridli n g l uxury an d ambitio n ? Tho se laws

whi ch allowed n ot above a n oble 1 for an e n te r tai nmen t an d but ,

o n e h e n an d that n o t a cr ammed o n e for a su pp er

,
Tho se l aws , .

w hich excl uded a se n ator the hou se as a man of a mbitiou s de sign s , ,

for havi ng but te n po un d weight of silver pl ate in h is family which

levelled the ri si g theatre s to the gro un d i mmediately as se mi n
n
2
,

a r ie s o n ly of lewd ne ss and i mmorality ; and which u n der severe

p e n altie s forbade the c o mmo n s to u su rp the badge s an d di sti n ctio n s
o f the n obility But now I se e the e nor mou s e n te r tai n me nt s with
.
,

Ce n tu m (e ra
1
n on a mplia s . Th is w as th e L ea L icin ia Fa n n ia c a
z/e l ll d
e

Ce nt ussis, a cc o th t f rdi g n to A a o L ili

uc us, Fa n n i Ce n l u ss ique misellos Vid . . .

G ll lib ii
e .
p 24 T wh t Z ph i
. . i h i p r phr
ca . d P m li
. i hi o a e ru s n s a a ase , an a e us n s

t h v id
n o e s, rni g th mpt u ry l w
a e sa d g i t
co n c e v i g f pl n e su a a s , an a a ns ca n ass n or ace s ,

I d d th t C O h i
a , th third y
a rbfr Ct w
. rcn r p re f rr d l w t
us e ea e o e a o as ce so ,
e e a a o

m d r t th
o e a e mb r f gu t ly Tw ty tw y r ft r C F i b i g
e nu e o es s o n . en - o ea s a e , . ann u s e n
co n l su t d th r f m d r ti g th
, e n ac e
p n an of rdi ry f t ll wi ng
e or o e a n e ex e ses o o na e as s, a o
n t m r
o d i ion
o e Li i i Cr
en s r viv d th F i l w T h L
ass s . c n us assus e e e an n an a . e ex

C n li
or e n d th L A ti w r t th
a, a m p rp
e f fr g lit y
ex I Vh n a, e e o e sa e u o se s o u a . o so

ev r d ir t
e m r e d L gio S mpt
es es ii
o se e t d A moit m y r d St
o e e ns u u ar s e e u, a ea uc .

i
con o o lib i p 3 ; A G ll lib ii p 4 ; M b S t
. . . ca . lib iii p . e . . . ca . 2 acro . a u rn . . . ca .

17 Al bAl G i l D i lib iii

ex . a p 2 p 68 5 t m i
ex an . d lik wi en a
p . . . . ca .
, .
, o . .
, an e se ca .

éf
1 7,p 7
2
l e z ra st upra nd is morious orie n tia sta tim de stru e oan t P C o rnius N as ca . . i
a e ft r
th e se co n P un c w ar e mo s e th e d i
e a e as th e sc o o o f c e n ess d li h d th tr h l wi k d
f e minacy
an d e t Vid Ale xan d a o A lex to m
. c ap 2 5 ,
.
p 1 193 . . i lib iv
. . . . . . .
 Tortu llia n s Apology f or tne Clz ristia n s
’
. 2 1

new n a me s fro m their extravagan ce ; a ce n te narian Su pp er so called ,

fro m the hu n dred se ste rtias e p e n ded o n it that is about se v e n x ,

h un dred and eighty o n e p ou n d s five shill i n gs for a me al ; an d I se e

-

mi n e s of silver melted i n to di she s n ot fo r the table of se n ators ,

o n ly for that wo uld be tolerable

,
bu t for such fellow s as are but ,

ju st made free an d hardly out of the lash of slavery I se e al so

, .

theatre s in ab unda e an d all i n dulgi ngly c overed over The

n c
1
, .

hardy L ace d e mon ian s I suppo se were the fir st author s of thi s soft , ,

i n v e n tio n for fear Ve n u s should take cold in the wi n ter without a

,

coveri n g ; and that odiou s heavy c lo ak of frie e w hich in ti me z ,

of war was to sc r ee n the Spar t an s fro m the i njurie s of weather ,

was chiefly de sig n ed n o do ubt to defe n d the Ro ma n s at the

e njoy me nt of their spo r t s Moreover I se e n ow n o di ff e re n ce in .
,

habit betwee a lady of quality d a co o n stru pet ; all

n an mm m 2

tho se wi se i nstit utio n s about wo me n are falle n to the grou n d ,

wherei n your a nce stor s made such provi sio n s for mode sty an d
te mperan ce ; w he n a wo man was to wear no more gold about he r
tha the weddi g ri g u po n e whe n wo me n were so
3
n n n h r fi n
ge r ;
-

strictly p rohibited to the u se of wi n e th at a matro n was st arved to ,

1
Vid l t
eo ig l ti I th
ea ra ne c s i tim f A g t th r w r u a sa s esse . n e e o u u s us e e e e
b t thr
u th tr
ee d mphith tr ; b t
ea e s, th gr w i vi
‘

an th y
one a ea e u as e e n ce s, e

i r d i th tr ; d th w r d f th th tr
n c e ase n ea es M r ll and f en e ea o e ea e o a ce u s, an on e o
S cau rus so p i th t P li y ffirm it l rg
ca ac ou s gh t h ld m a n a s a e e nou o o en .

Plin . lib
xx x . cap 1 5 viCo n ce n n th e n um e o f
. . . e a e s, a id j ust L ipsii r i g b r th tr . .

A mp lz itlz eat ru m, et Te rtu ll d e Spectac et Vitru v V c ap 3 . . lib . . . . .

z
I n ter M at ron as a tqu e P rostiou las n u llu m de li a bitu discrimen T h e S o a, . t l
Flamme um, V a, and R e c u um e e th e itt ti l w r
s n c o n s o f ma o ns o f di ti ti
e pu e , tr r t
from r tit t
p os u e s wh o h ad th e o a, an d e e n ot a o e Tg wr
th e Flamme u m an d ll w d
V a itt .r
Mo e of s
you may se e in thi e x a o A lex an d to m Al
p 2 16 ii lib v . . . . . . . .

Cu m a u rz cm n u lla n orat pra ter u n ico d zj gi to qu em spon sus opn n orasset

3

pron uoo a n n u lo T h e n in ma mon h as e e n a e

. ri g e ne a a n d an c e ntri y b v ry g r l i t
r
c e e mo n y : D
igito p ign us f ortasse ded zsti, f u r/en sa t 6 s n up a n was . . . Thi ti l ri g
fi gr t l t l ft h d
p ut up o n th e n e n e x t h e e as , o n th e e an , o ut o f an ma na o n a i gi ti th t
th r
e e w as a rti l r v i th r whi h w t dir tly
pa c u a e n e e c en ec to th e o o m o f th e b tt
h rt
ea . ll lib
A u l Ge . x ca lib vii
p 10 , M ac rob
. . c ap
. 13 And . s, I sup . . . . . thi
p o se , may be th e Un ic us n z tu s in T rt lli e urian The p m e C
'

s an s ma e . itiv hri ti d
r l
n o sc u lyi g with thi
p e o f co mp n i t r y
s an c e n c e e mo n o f th e n in ma mon , ri g tri y
y T rt lli
fo r, sa s e u an , d e [d o! d e n ullius I d oli non ore d escen dit, . n o t a se om it did ri fr
an y h r giv
o no u id l
e n to an o l Al dri
An d C e me ns e x an nu s se s o .
,
no t o n th e t f rth ly
rit r it l A l
e , but th e e aso n o f , C em lib iii
ex Pad cap 2 St m ose
. n s in. . . . . . A br bri g
.

St .Ag ti i g
ne s, me n o n n w ddi g ri g
th e e lib iv
n - n , A mb ep 34 I n th e e a . . . . y r .

I id r
6 1 1 , s o e H ispale n sis, E ty mollib xx an d d e deo in Oj , p
o es . to be
. . .
'
. lib ii r v it
. .

W tr h h i
in use , an d all th e o f i c e s o f th e e s e n C urc e s s n c e a me p o e th e th t ti rv
same . r k h rh
A s to th e G e e C u c e s, w e fin d by th e E uc o lo gico n , a e use th t th y d
tw o ri g g ld whi h
n s, o ne o f o , giv
c w as e n to t h e man , an o e of s e , c th r ilv r whi h
w as giv w
e n to th e o man Vid ord Spons a lior A nd e e o e
. w as n o t
. . . th r f r it
with t g d th rity th t
ou oo wi r f r m r did r t i
au o a o ur se e o e s e a n thi i s t i t
n n oce n , an c e n

ce er m y pp r v d f v by B
on , a hi m lf B ri C
o e o e en uce r se . u ce en su r .
p 48 . .
 ’
22 Te rtu llia n s Apology f or t/z e Cbristia ns .

death by her fr ie nd s for bre aki n g the seal s of a cellar w here the
w i ne was ke pt ; and M e c e n ius in t he reig n of Ro mul us was ac quitted
1

fo r killi ng h is w ife fo r the same atte mp t ; an d for the same rea so n

par e n t s w e re by law obliged to ki ss t heir childre n in order to d is ,

c over t he m by their b r e ath Where is n o w t he ha ppi ne ss of a .

co nj ugal state mai n tai n ed of old by rugged v irtu e in so lo ng n d

, , a

perfe c t h ar mo n y that fro m the fou nd a t io n of the cit y for al mo st,

i
s x h u n dred ye a r s together “ w e read n o t of a divorce in an y family ? ,

But n o w i nst e ad of w eddi n g ri n gs o n ly w o me n are so be go ld e d

,
-
,

over th at e v ery li mb labo urs u nder the burthe n and so addi c ted
,

to w i n e th at you Shall n ot receive a salute without a smack of the

,

bottle ; an d divorce s are n ow beco me the obje c t of your de sires ,

an d looked u p o n as the c o n st an t fr u it of matri mo n y Bu t thi s is .

n o t all for w h at yo u r father s have bra v ely decreed eve n about the
, ,

w orshi p of the god s you with all your Obedien ce have re sci nded , .

The c o nsul s with the authority of the se nate ban i shed father Bacch us 3
1
Cu m mu lieres u squ e ad ea v in o a bstine rent u r , u t ma tran a m ob resigna tas ce llce
Thi t ry
o in aria lacu los su i in ed ia n eca rin t l t v y w rd
s s o , a n d a mo s th e er o s, are .

tk li y
a e n out o f P n
’
lib iv
s N at u ra l H istory ,wh r y lik wi th t
c ap 1 3 , e e h e sa s e se a . . .

g ti t ll h r ll d
E n a us M e e us ( e e ca e M e ce nius ) kill d wif with l b dri ki g
e h is e a c u fo r n n
W in e dri ki g wi
Th e . n n i t rdi t d w
of n e w as n e dr vr t
c e lty
o me n un e th e se e e s p e n a .

Vid Di y . lib
o n s H a lica rn lyh lib vi i r
ii , P o . D It
, C ce lib de n at
. ear . w as as
. . . . . . . .

it l ri
cap a 9 c me fo r a w . t k
o man to bewi d lt ry
a e n in by
ne as in a u e I t was th e .

l d
la w o f R o mu us ma e o n e o f th e co nditi div r D iti
o n s fo r a o ce C n e us om us .

d riv d w
ep e a d wry
o man o f h e r dri ki g r lib r lly th
o fo r n n h lth
mo e e a an h e r ea
r ir d
e qu e ti d h r b y T rt lli whi h blig d r l ti
T h e la w me n o n e
. e e e u an , c o e e a o n s to
l t w
sa u e wh th r th y did
o me n to fi n d e e ll wi
e v r l d by
n o t sme of n e , w as o e ru e an

edi t Tib i
c of r
e r u s C aesa r
Vid Sue to n n it Ti ber thi r Se e mo e to. s p u po se in . . . .

A le xand a b A lex to m i lib iii . c ap 2 , p p 6 7 2 an d 6 7 3

. . . . . . . .

2
P e r a n n as f e r me sex ce n tas a b u r be can d itd , n u lla rep u diu m d amus scrips it .

P C arvillius R u a, o r Spu us C arbilius, as h e is ca e

. ll d by l r
g i libVa e M ax mus, ri . .

ii. c ap fir t
1 , w as t h e . s div r d
wh o wif
o ce h is rt b rr
e u p o n p e e n ce o f a e n n ess,

th gh div r
ou ft rw rd
o ce s a e a t trifli g
s up on th e mos i n o ccas o n s came to be a co mmo n
r ti
p ac c e A t i
L t d by
n o n us w as n o e
. . r t r d
th e ce n so s, an d u n e t o ut o f th e se n a e
tti g w y
fo r u n a a h is
p wif r
e u po n n o h r
e aso n but h is umo u Vid Val M ax . . . .

lib .I i c ap 4 Tib ri
. r d gr d d
e us C ae sa . e a e
. r lik i
a c e n so u po n th e e o cc as o n , Su e to n .

in o il Tib Q . An tistius an d C Sulpitius

. div r d th ir wiv
. o ce r ly e e s me e up o n a .

pe t .Val M ax :lib vi ca
p 3. v r l t d by
A n d M ae c e nas is se e e y axe
. . Se n e ca upo n
. .

th e lik i
e o ccas o n , Se n l ib de D th t it
ir/in P rat/id with t r
So .a is n o t . ou e aso n . .

th t T rt lli
a e u r div r
an affi ms ti
o ce s in h is t t fr it
me to be th e co n s an tr y u o f ma imo n .

By l w l
th e a s o f R o mu us a man co u ld div r no twif ith r
o ce h is d lt ry
e , bu t e e for a u e ,
tt ti g i fl ky
fo r a e mp n to po so n h im, fo r a se e s , o r fo r dri ki g wi n frn of ne Th e o m .

of div r b tw
o ce s e rti
e en pa ly tr t d
e s on co n th w rd
ac e w as in e se o s— Co n d itio n e tu d
n an u ta r Thi r rly
s w as
p o pe
. th t b tw
R ep ud ia m arr d e l
e e n a ma ie c o up e w as
ca ell d D io artiu m, a nd ran in thi f r s o m— R es tu as t ibi Iz a beto .

3
L ibe ru m P atrem cu m my ste riis su is B h li Th e gr w
ac c an a a o r N c tile ia
y e to .

th t iv l wd
a e x c e ss e e th t th y w r f rbid
n e ss, a e e e o rt I t d r vr
in all pa s o f al y un e a se e e
lt
pe n a y Al
Vid . i lib vi
e x a b A le x to m . c ap 7 , p 6 5 0
. . . . . . . . .
 ’
Te rtu llia n s Apology f or tbe Clz ristian s . 23

an d h is my sterie s
out of Ro me o n ly but all Italy an d Se r ap i s 1
, not , , ,

an d I si s an d Ha r po c r ate s wi t h h is d o g s h e ad of a go d C y n o c e ph l us
’
, , a ,

w ere exc l u ded the cap itol the palac e of y o u r deiti e s d u r i ng th e , ,

c o n su l shi p o f Pi so an d Gabin iu s w ho were n o t Chri st i an s an d ll , ,

a

their al t ar s le v elled to the gro und in ord e r to supp r e ss thi s rabble

'

of deitie s an d the ab o mi nable filth in e sse s atte n di ng o n the m ; but

,

the se god s you h ave recalled fro m b an i sh me n t and r e st o red the m ,

to their o rigi n al wor shi p Where n ow is your old religio n an d th e .

,

great v e n e r at io n you p rete n d to h av e for your an c e sto r s ? You

ha v e dege n e rated fro m the m in yo ur h abi t in your mode s of li v i n g , ,

in your fur n it ure an d in the r iche s an d reve n ue s you llow to the

2
, a

di ff er e n t rank s of me n an d in the very deli c acy of y o ur l ang uage , .

Y o u are eter n al p r ai ser s of an tiquity an d yet every d ay in a n e w ,

fashio n which is a pl ai n p roof th at it is y o ur p ec uli ar t ale n t to be

in the wr o n g to for sake your an ce stor s w he r e you sho u ld follo w
, ,

a n d to foll o w w here you should for sake the m An d although you .

may t ake yoursel v e s for z e al o u s defe n ders of the traditio n s of yo u r

father s e spe c i ally in tho se thi ng s for the n eglect o f whi c h yo u
,

ri i lly cc e the hri ti an s n amely the wor shi

p n c p u sa C s a p of the god s , , ,

in which p oi n t yo ur an ce stor s h ave bee n the mo st u n h appily

mi stake n ; al t ho ugh yo u have reb uilt the alt ar s of Serapi s an d ,

made h im n o w a R o man god ; altho ugh Bacc h us n o w h as h is

fr antic s crifi c e s offered h im in Italy — notwith st an di n g all thi s I
a ,

say I will Sho w in its p ro p er p l ace th at you h ave n o t in tr uth thi s

,

w ar m affe c tio n for the god s of your forefat her s but th at yo u h av e ,

de spi sed slighted an d de stroyed th e m in spite of all yo ur lo ud

, , ,

p rete n c e s to the obligatio n s of an tiq u ity I n the mea n ti me I sh all .

,

retur n an answer to tho se i n fa mo us objectio n s ag ai n st o u ac tio n s r

in se c ret in order to make way for the vi n dicatio n of tho se thi n g s

,

we do in the face of the world .

1
Serapidem et [s ide m, et H a rpocrate m cu m sua Cy n oceplz a la, e tc Se ap s
. r i
an d Ii wrl br t d id l
s s g t
e e ce e r rt id a eb r o s o f E yp H a po c a e s is sa to be o
. n of s s Ii
a nd O iri d mi g
s l kily b f r h i tim w b r m t
s, an co n un u c e o e s e, as o n u e, an d for a th t
re aso nm d th g d f il a rdi g t th t f Ovid— Q i q p mit
e e o o s e n ce , acc o n o a o u n ue re

m d git q ; il ti
v ace , i d t Cy o ph l . w E gy p ti
s en g d with
a su a e . n o ce a us as an an o a

d g h d u d r whi h h p M r ry i id t h v b
o
’
s ea ,
n e w r hi pp d
c s a e e cu s sa o a e e en o s e ,

ac cordi g t th t f Virgil E d 8 Om ig mq ; B d m
n o a o t t , ( ne a .
,
n en u . a n z on s ra, e

L t t
a ra arA bi S m r f thi nu d th ir p l i
s. t f I t ly i A l
ee b
o e o s an e ex u s o n ou o a n ex . a

Al t m i lib
ex . o p 1 9 p 43 1
. . . i i . ca .
,
. .

n l d thi w rd h ld b writt with d I h v

1
C I en s u . co c u e s o s ou e en a c, an a e
tr n l t d it c rdingly ; but if it i t b writt with
a s a e a co it i b th i s o e en an s , as s o n

R ig ltiua d P m li s I w uld tr l t it pi i but R ig lti i h i

an a e us, o an s a e o n on a us n s
A i m dv r i h
n a rr e ct d h i t e t n d writ e s C n u Vid R ig ! A n im
e s on s as c o e s x , a e s . . a .
 ’
Te rtu llian Ap ology f or tbe Clcrzistzan s
°

24 s .

C H A PTER VI I .

T H AT CO M M ON FAM E I s BU T AN iL I . E V I D E N CE .

I T is the c o mmo n talk th at we are the w ickede st of me n th at w e ,

murder and e at a child in o u religio us asse mblie s an d w he n w e ri se r ,

1

fro m upper co n cl ude all in th e co n fusio n s of i n c e st It is re porte d

s .

lik e w i se th at for thi s work we have an odd sort of dogs as ,

o ffic io us as b a w d s in p utti n g out the ca n dle s p rocurer s of dark n e ss ,

for t he freer sa t i sfac tio n s of o ur i mpio us and shamele ss lu st Thi s .

is t he co mmo n talk an d the re p ort is of lo n g sta n di n g an d y et n o t

, ,

a man att e mp t s t o prove the t r uth of the fact Either therefore if .

, ,

yo u belie v e re port exa mi n e the gro un d s or if you will n o t exa mi n e

, , ,

give n o c redit to the re po r t And thi s di sse mbled carele ssn ess of .

yo urs agai n st bei n g better i n fo r med pl ai nly sp eak s th at y ou y our

sel v e s belie v e n othi n g of it ; you see m to care n o t to exa mi n e o n ly ,

in tr u th becau se yo u d are n o t ; fo r were yo u of o pi n io n t hat the se

re po r t s w ere t ue y ou wo uld n e v er give such orders as you do
r ,

abo ut the torturi n g of C h r i s ti an s which you p re scribe n o t to make ,

the m c o n fe ss the actio n s of their life but o nly to de n y the religio n ,

they profess But the C h r i stian r eligio n as I have alre ady i nti mated
.
, ,

began to spre ad in the reig n of Tiberi us ; an d the truth pulled

do wn a wo r ld of h atred in its very cradle ; for it had as man y
e ne mie s as me n witho u t the p ale of re v elatio n an d eve n tho se ,

w i t hi n the very Je w s the mo st i mplacable of any out of a bli n d

, , ,

pa ss io n for t he la w The sold ier s fro m dr agoo n

. i n g our pe r so ns ,

c o me to h ate our religio n an d fro m a b as e n e ss of sp irit o u r very , ,

do me stics are as mu c h be n t u po n our de stru c tio n as they Thu s .

are w e c o n ti n u ally i nve sted o n e v ery side an d co n tin u ally betrayed ,

n ay very oft e n we are su r pri sed an d take n in our p ublic meeti n g s

,

an d asse mblie s an d yet did ever an y o n e co me u po n us whe n the

i f t w s cryi ng un der the sacrifice i s h an d

n an a 2
Who ever catc hed ’ 1
:

1
D icimu r sce lerat is si mi de Sacra me n to I nf an t ic id ii . Th t thi h rg
a s c a e of
d v ri g hild i
e ou n a c y n th e sac r ame n t w as b
n th e h e ath e ns c mm n l y l id up
o o a o

th C hri ti
e i vid nt b
s a ns J u ti Ath g r T ti n M i ti nd th
s e e , e c ause s n, e na o as , a a ,
nu us, a e
r t f th p l gi t i i t m h p it T h t r f th i tit ti
es o e a o o s s ns s d so uc u on . e na u e o e ns u o n an

the p r ti f Sim
ac M gu
ce M o d r B ilid C p t on nd th ra s, e n an e , as e s, ar o cra e s, a o e
h r ti w h p d n d r th n m f C hri ti
e e c s, o asse m t p r b bl y g v ri to
u e e a e o s an s, os o a a e se
thi h rrid t y
s o I h v h wn t l rg n my t p n J u ti Ap l y
s or , as a e s o a a e I n o es u o s n s
’
o o .

Q i u qu m t lit
11
u s
gi nt i I n
n
f ti p
a it aT h Ch ri ti n
er n a r f e an su e ro en . e s a sac i ce o
br d d w was n v r mitt e d n th first g f th Ch r h n th ir p blic
ea an i ne e e o i e a es o e u c I e u
 ’
26 Tortu l/ian s Ap ology f or £123 C/z ristian s .

st ranger an d the profan e ? U nle ss you co nclude the C hri sti an rite s
to be th e w i ckede st of any and withal co nclude th at the w i c ked are ,

le ss cau t io us abo u t t he divu lgi n g of such rite s than th o se of a

b tter r eligio n An d t h us you must be forced to ack n o w ledge yo u
e .

k n o w n othi n g of o ur profe ssio n but by c o mmo n fame ; an d the ,

n at ure of fame is too well k n o wn by every o n e to be credited in

h aste Y o u r o wn Virgil tell s you Fa ma m /um qua non liud

.
,
a ,
a

ve/ooz us ul/u m Fame is an ill the s w ifte st ill th at fli e s

'

: , .

Why doe s he call fame an ill ? Becau se of her swift ne ss ? Or

be c ause sh e is an i n for mer ? Or becau se sh e is a co mmo n liar ?
For the l ast reaso n witho u t que stio n For sh e n e v er lets eve n .

tr uth c o me out of her mouth witho u t bei n g so phi sticated w ithout ,

detracti ng addi n g or brewi n g it with o ne fal sehood or an other

, , .

Moreo v e r the n atu re of fame is such that sh e can n ot keep herself

,

u po n the wi ng w itho u t the assi stan ce of lie s ; for sh e live s by n ot

p ro v i n g ; w he n sh e prove s sh e de st ro y s her bei n g Sh e hover s n o , .

p r ti d ll th h th
ac se a e ea en w rld v r th th
o o e , an e e xco mmunicati n g p r o fan e p e r sons
fr m ll h ly my t ri
o a o s e es . H th t f V irgil
e n ce a o

P rocu l, 5 prow l este P rop/l a i d

Con cla mat Vo tes .

An d th t a of Ho r ace a so l
Od i P rop/z a n y ”:
Vu lg ar at a rceo.

Th e F ame ns h ad l ki d f d in th e ir h and t k p ff
a co mmentacu lu m ,
a n o ro s o ee o
i mp ur p r e Vid Bri
e so n s. F m li lib i ; S ld .d Sy d lib i sso n , ao
p
'
or u s, . . e e n, o no . . . ca .

10 Am ng th Gr k th t ld f rm fr m Or ph u
o e eeti n d —¥ s m i a o o o e s con ue
‘’

A t Ath th h r ld ri d t w i m
.
,
xa ; s ; n ;

Béfi x n oi . — Wh i h r ? T whi h th
e ns e e a c e ou ; t
r o s e e o c e

p p eo l w r d
e an s i d y fl
e el— M y , d g d m V id S uidxa i } -
D a a an an oo e n. . . n er ; q s.

And w r d i L ivy D e ea d 4 lib in f tw y ng m , fA i wh f

eca .
, . .
,
o o ou en o rca n an a, o or

n t b i g i iti t d
o e n nd r wd d i t th E l i i my t ri w r l in ; f it
n a e a c o e n o e e us n an s e es , e e s a or

w as a ca p it l ri m t b p r a t with t d p rifi ti n ; d h p urifyi g

c e o e e se n ou ue u ca o an su c n
rit w r m f ll r k d q liti blig d t p rf r m b f r th y ld
es e e en o a an s an ua es o e o e o e o e e co u

a p pr h th lt r
o ac d tt e N t N r
a hi m lf
a s anld p r v il with h i
s a u e s. o e o se co u e a s

co n sc ei n t l t h im b p r t t th rit f C r
ce o e ft r th H e r ld h d
e e se n a e se es o e e s, a e e a a

m d th
a e l p r l m ti f th wi k d t d p rt Vid S t n N
e u su a oc a a on p 34 or e c e o e a . . ue o . or ca. . .

B t A t i
u th p hil
n o n nu s ph r t h w h i i nn
e w t t th t mpl f
o so e , o s o s o ce n ce , en o e e e o

C r e e s, an d i t th v ry S r ri m by hi m lf
n o Vid C p i/ /i i
e e ii A t i
ac a u se . . a o n . n v . n on n .

P / il z And w
os. th r but littl m r f th as t r lrv r
e e f h th n t a e o e o e na u a e e e nce o ea e s o
h ly thi g m g C hri ti p pl
o n s a d did C hri ti
on p ri t rt th p w r
s an eo e , an s an es s e xe e o e
th t G d h giv th m with m h vig r th id l pri t did m v
a o as en e as uc ou as e o es s , en e en

as wi k d N r w ld t d r t pp r h
c e as e o lt r m r ly p th i it
ou no a e o a o ac o ur a a s e e u on e nv a

ti n f pl
o o B ta m tt r t d it might g h rd with th p ri t t m k
ace . u as a e s s an , o a e es o a e

a no o t ri s ff d r l h i p r f r m t by fu mg h im th e s cr m t nd th e
ou o en e o se s e e en ,
re s a a en , a

c omm n l w might g n
o a r t il th n n o ea o na e ca o .
 Te r m/li on s
’
Ap ology f or tlze Cfiristia ns . 2 7

l o n ger like fame but bei ng as it w ere o ut of her o ffi c e certai n ty

, ,

su cceed s in the p l ace of re p ort An d the n it is n o lo n ge r sai d for

.
,

example that such a thi ng is famed to h ave bee n ac ted t Ro me

, a ,

o r suc h a p er so n to h ave got the go v ern me n t o f suc h a p rovi n c e ,

but that su c h thi n gs are ct u ally so an d so Fame is a doubtful

a .

so u n d an d lodge s o nly amo n g u n cert ai n ties ; an d w o uld ever an

, y
man of co mmo n reflectio n b u ild mu c h u po n thi s u n c e r t ai n puff ?
For let a story be n ever so ge neral an d diffusi v e an d n ever so ,

c o n fide n tly a sserted it is al w ay s to be reme mbered th at it h ad a

,

begi n n i ng an d fr o m t h at ti me h as c rept i n to a w o r ld o f e ars an d

, ,

out of a world of mouth s ; an d so the story very li t tle at its first

p la n ti n g an d n aughty p erh aps in the very se e d co me s at le n gth to
, ,

be so ove r grown and d arke ned by variety of r umo ur s th at me n ,

care n o t to be at the pai n s of traci ng it u p to the origi n al mo u th ,

an d to see w hethe r it c ame n o t fir st i n t o the w orld a very lie which

oft e n h appe n s ei t her fro m the di spo si t io n an d ge n i us of h atred o r
, ,

the lice nc e me n usur p of i mprovi n g su sp icio n s o r w hich is n o n e w ,

thi ng the very pleasure of lyi ng which some p eople see m marvel
, ,

lo usly tur n ed for eve n by n at ure

, .

Well is it therefore I am su r e for C h r i sti an s w h at is so

, , , ,

p ro v e r bi ally in the mo u th of heath e n s th at ti me b r i n g s e v erythi n g

,

to light ac cordi n g to that o rder of n atu r e whi h w ill pe r mit n o thi ng

,
c

to lie l o n g hid n o not e ve n th at whi c h n ever ca me withi n the lips

,

of fame I shall le ave it to yo u therefo re to j udge whethe yo u

.
, ,
r

have re aso n to proceed with thi s severity agai n st Ch r i st ian s mer e ly

u p o n the te sti mo n y of fame ; for thi s is th e o nly w it n e ss yo u
p rod uc e ag ai n st u s an d which lo o k s so mu c h the wor se bec au se
, ,

of all the storie s sh e h as bee n sowi n g about the wo r ld an d been ,

so lo ng a w ateri n g an d n o u ri shi n g u
- i n to c redit sh e h as n o t to
p ,

thi s day bee n able to prove o n e .

C H A PT ER VI I I .

TH AT TH E CR I ME S CH A R GE D U P ON T HE C H R ST I I AN S AR E NE ITH E R
P OSSI B L E N OR P R OB A B L E .

I SH AL L n ow appeal to the te sti mo ny of n at ure an d argue whether ,

it is credible that sh e is ca p able of such in hu man itie s as c o mmo n

fame charge s u po n C hri stians ; and for argu me n t sake I will ,
 ’
28 Taria /lio n s Apology f or til e C/z ristzan s .

supp o se a Ch r i sti an p ro mi si n g you ete r n al life an d tyi n g cautio n ,

for the p erfo r ma n c e upo n co nside r atio n of y our obedie nc e I will

, .

su p po se like w i se that you believe t hi s

pro mi se an d the que stio n ,

n o w is whe t her u o n such a belief o u could fi nd in yo u r h e ar ts to

, p y
be b ar b ar o us e n o ugh in spite Of nat ure to ac c e pt of eter nal life at
thi s i nhu man p ri c e I magi ne therefo r e a C hri stian addre ssi n g you
.
, ,

in thi s man n er Co me hi t he r frie n d an d plu n ge yo u r d agger i n to

: , ,

the h eart of thi s i n n oce n t w ho c an de serve n o pu n i sh me n t w ho, ,

can be n o man s foe an d w ho may be eve r y man s so n co n sideri n g

’ ’
, ,

o ur i n di sc ri mi n ate e mbr ac e s O r if an other is to Officiate in thi s .

blo o dy se r v ic e suppo se y o ur self applied to after thi s sort : Co me

,

hither an d sta n d by o nly while I make the sac rifice ; behold me

,

de spatchi n g an i n fan t o ff the stage in t he ve ry fir st act of life se e

me se n di n g the n e w so ul flyi n g o ut Of the body before it was well
in do yo u g ther u p t he r u de i n dige n t blood an d so p your bre ad
a ,

liberall y in th at win e an d i n d ulge fr eely u po n the fle sh an d while

,

you are at su pper be sure to cast a wi shful eye u p o n your mother

an d si ster ; mark ex ac tly where they sit th at
yo u are guilty Of n o ,

mi stake whe n the dog s h ave pu t ou t the ca n dle s For it is as mu ch .

as our i mmo r tality is w orth if you sho u ld mi ss of i n ce st if you are

thu s i niti ated an d co n ti nu e firm in the prac t i c e of the se rule s you
, ,

shall live for e v er A n swer me n o w to the que sti o n p ro po sed C an

.
,

you p ur c h ase heav e n u p o n th e se terms ? If n o t if yo u feel n ature ,

recoil an d yo ur so u l shri n k at the p ro po sal of su c h t hi ng s you can

, ,

n ever thi n k the m c redible i n u s D id yo u but believe the m I am .

,

c o n fide n t
yo u w ould n o t do the m ; but did you beli e ve the m an d ,

had an i n c li n atio n to do the m I am Of Op i n io n th at your very ,

hu man ity w o uld n ot suffer you to p erpetrate suc h fac t s an d if you

fin d to o man y mi sgivi n g s in y our selve s for the p erfor ma n c e Of suc h
c o mman d s w hy do o u n o t co n cl ude the same relucta n ce in other s
y,

Or if yo u c an n ot be un n atural en o ugh for the se thi ng s why should ,

yo u judge o t her s can ?

Chri sti an s I suppo se a e n o t me n Wh at ! d o yo u take us

Bu t , ,
r .

for mo n ster s like the Cyn o pae or Sciap o d e s wi t h diff ere n t rows of
1 ~

t eeth for devouri n g an d di ff e r e n t i n stru me n ts for i n ce st fro m all

, ,

other me n ? Certai nly if yo u belie v e suc h a c tio ns po ssible for ,

othe r s yo u may believe t he m p o ssibl e for yo ur selve s you bei ng me n

, , ,

1
Th Cy pm
e Cy pno Cy , p h lior r p rt d t b
no rt f wild
es o r n o ce a ,
are e o e o e a so o
m en i th m
n ti e f I di with h d lik d g Pli vii ; d th
o un a ns o n a, ea s e a o , n . . 2 an e

Sciap od e s of E thi pi h m tr m k th t i
o a to be a p e op l e o f su c a o ns o us a e, a n h ot
br ili g d
o n up n th e ir b
ays lie k n d c v r th ir wh l b di fr m th
o ac s, a o e e o e o es o e sun
with th e h d w of th e b tt om f th ir f t Pli vii I
s a o o s O e ee ,
n. . .
 Ap ology f or Me Cfi r z stia m
’
Te rtu llia n
'

s . 29

as we Ch r i stian s are ; but if yo u feel thi s i mpo ssible in n ature you ,

o ught to give n o cre d it to the rep ort becau se Christia ns an d ,

heathe ns have the same human ity .

.

But y ou p rete n d that the ig noran t o n ly are decoy e d an d tricked

i n to Our religio n such as h av e not me t with any o f the se storie s
,

agai n st us but are catched before they h ave ti me to c o n side r an d

,

exami n e wi t h that ac c u racy w hich e v ery man is obliged to upo n

ch angi ng h is religio n But allowi ng it p o ssible fo r a man to be
.

ig n oran t Of co mmo n fame yet if an y on e is de sirou s to be i n iti ated

, ,

it is th e c o n stan t cu sto m as I t ake it for su c h a p er so n to go to the

, ,

c hief p rie st to be i n struc ted in wh t is n e c e ssary for su h an

,
a c

i n iti ati o n An d the n if the se storie s are t rue he w ill i nstru c t h im

.
, ,

in thi s man n er Frie n d in order to co mmun i c ate w ith us you mu st

: ,

p ro v ide a c hild te n der an d good too you n g fo r any se n se or n oti c e

,

of death ; suc h a child as will smile i n to my face un de r the fat al

k nife Y o u are likewi se to p rovide bread to suc k up the blood
.
,

an d c an dle stick s an d ca n dl e s an d so me dog s with so me mor sel s to

,

t hrow to tho se d og s j ust out of their reach that by strivi n g to c o me ,

at the m they may p ull dow n the ca n dle s and can dle stick s to w hich
they are tied A bove all thi n gs you mu st be su r e n o t to co me
.
,

wi t h o ut your mother and si ster But w h at if they will n o t co mply .

,

or su pp o se the c o n vert h as n o si ster or mother n o r any relatio n of ,

ou r religio n ? Why he c ann ot be ad mitted for to h av e a si ster or

,

a mo t her are n ece ssary q ualifi c atio n s n o do ubt to make a Chri stian , ,
.

But if you will supp o se all thi s fur n it ure got re ady befo r eh an d w itho u t ,

the k n owledge of h im who is to co mmun icate yet c ertai n ly after he ,

h as co mmu n i c ated he mu st n eed s k n o w all ; an d yet he still co n

ti n n e s firm in our c o mmu n io n witho u t a word of the i mpo sture .

But he d are s n o t di sco v er p erh aps for fe ar of p u n i sh me n t whe n , ,

such a di scovery would be meritoriou s Where as a man Of p robity .

,

aft er he had fo u n d hi mself thu s abu sed an d tri c ked i n to so horrid a ,

religio n would rather choo se t o die than live lo nger with suc h a
,

co n scie n ce A fter all I will gran t that su c h a man dare s n ot di scover

.
,

for fear of p un i sh me n t ; but p ray the n give me a re aso n why the

same p er so n sho u ld p er severe in defia n c e Of tor me n t s for I thi n k
it n atu r al to co n c lude that y ou would n o t c o n ti n u ally sti c k clo se to
a religi o n u nder su c h di sad v an tage s w hich you would n ever have ,

e mbraced had y ou but k n own it before you e mbraced it .

30 Tortu llian s Ap ology f or Me ’
Ck ristia n s .

C H A PT ER I X .

TH AT THE P A GA N S U ILTY BOT H I N P R I VATE AN D P U B LI C

AR E G
OF T H E SAM E C R I M E S T H E Y C H A R GE U P ON C H R I ST I A N S .

BUT for a fuller co n futatio n I co me n ow to prove th at the heathe n s

a e guilty both in the d ark an d in the fa c e of the su n of ac ti ng the
r , ,

sa me abo mi n atio n s the y charge u p o n Chri sti an s an d their o wn ,

guilti n e ss p erh aps is the very thi ng which dispo se s the m to belie v e
, ,

the like of other s I n fa n t s have bee n sac r ifi c ed to Satu r n p ubli c ly

.

in A fri c a 1 eve n to the p r o c o n sul shi p of Tibe r i us who devoted the

, ,

v ery tree s about Saturn s te mple to be gibbet s fo r h is prie sts as

’
,

acc o mpli c e s in th e mu r de r for c o n trib uti n g the p r o tectio n Of thei r

,

sh ad o w t o su h wi c ked
p ra c ti c e s
c For the tr uth o f thi s I appe al .

to the militia o f my o wn c o u n try who served t he p r oco n su l in t he ,

execu t io n Of thi s o r der But th e se abo mi n atio n s are c o n ti nued to

.

thi s day in pri v ate Th us yo u se e th at the C h r i sti an s a e n o t the

. r

o nly me n wh o act in d e fi an ce of yo ur law s ; n or c an all your

seve r ity p u ll u p thi s w i c ked n e ss by the r oot s n o r w ill yo u r i mmo r t al ,

alter h is abo mi n able wor shi

p u po n any c o n side r ati o n ; fo r si n c e
Satur n could fi n d in h is he ar t to e at up h is o wn c hild r e n you may ,

be sure he w o uld c o n ti nue h is sto mac h for tho se of other p eo pl e

w ho are oblig e d to bri n g their o wn b abe s an d sac rifi c e the m with ,

their o wn h and s gi v i n g the m t he te nde r e st of w o r d whe n t hey

,
s,

are ju st u po n c u tt i n g their th r o at s n o t o ut of any b o wel s of co m ,

passio n bu t for fe ar they ho u ld u n holl o w the my stery an d spoil

, s ,

the sac r ifice with tears An d n o w in my o pi n io n thi s parr i ide o f

.
, ,
c

1
l nf a ntes p en es Af rica m Satu rn o pa la m immola ba nt u r, e tc h thT h e e a e n s h ad .

ti h w v r th y
a no on ( o e e e b y it
c ame r t r j t r th t
is n o t to my p e se n p u p ose to co n e c u e ) a

r t l i t
e e n a n c e a o n e was n o t su ffi c e n
p t
to a o n e th eD ivi wr th with t bl dy
ne a ou a oo

fi
sacri ce , an d th r f r
e e o e th ebl d oo o f man an d b t e as br g t
w as ly
o u h in to s upp th e
d fii
e c e n cy A rdi gly
. cco n g
amo n h ii
th e P oe n c an s an d C a rth gi i it a b
n an s h ad e e n
i t t
a n an c e n h by
cus o m t o c o o se lo t so me childr b t lity
e n o f th e e s q ua rifi
for a sac ce ,
a n d fo rth wh
o se u p o n o m th e lo tf ll th r
e r d ti
e e w as n o e e mp o n th y w r
An d e e e .

lik wi dr d
e se e sse rdi g th ir
acc o n to e
q lity
ua i ri h t
n th e c es rl a pa e
p k t o ma e th e

fi r l did
s acri ce mo e s
p en h v g itt d th h
A n d a in o m e . e se rifi
u man sac ce s fo r so me

ti d ri g th t i i b i g v r
me , an d u n a o m ss o n e n o e c o me by Ag th l th y r d
a o c es, e Off e e t wo
h dr d
un e bilit
so n s Of th e n o
y u po n th ir lt r
e t d ity
a a s t o a o ne t h e e gl t
fo r th e n e e c
of h u man sac rifi ce s l t
Vid P a d ial e n
. titl de
. D
M in or . . i
iony s H alica r lib . . .

D io d or Sic
. lib . t
xx , L ac an lib
. i. cap . . . lib iv
2 1 , E use b P re par E va /1g . . . . .

an d S ili I t l
us a . f rth b k
at th e e n d o f th e o u oo k th
s ea s
p rth g
us o f C a a e

M os f u it in p opu lis qua: ,

co n m
di ‘
ad v ma D id o .

( l nf a n du m d icta ) P arv o: impom re n a tos .

 Apology f or Me Cnr z stz an s
’ '

Torin /lio n
'

OI
s .

y o u r s o r slaughteri n g your own c hildre n o u tdoe s the si mple

, ,

ho mi c ide ch ar ged u po n us b y man y degree s Of b arb arity But .

i n fan t s a e n ot the o n ly Offerin gs fo r the G aul s c ut a man to

r ,

p i ece s u p o n the alta r s of Merc u ry in the flower of h is st r e n gth I ,

1
.

o mit the hu man sac rifice s at Di n a s Te mple in T auric a C h e rson e

2
a
’

sus w hi c h are the argu me n t s of your tr gedie s an d w hi c h you see m

,
a ,

to c o u n te n an ce by bei n g so Oft e n at the the t r e s But behold ! in a .

th at mo st r e ligiou s c ity of the p i o u s de sc e n d an t s of pious ZE n eas ,

there is a c e rt i n J up ite r w ho m at y o ur religio us game s you pro

3
a ,

p itiate w ith hu man blo o d in abun d an c e But the se say yo u are .

, ,

b e sti ari an me n c ri mi n al s al r e ady c o n de mn ed to die by be ast s

,
.

A l as a d ay ! the se are n ot me n I warran t ye b e cause t he y are

- -
, ,

c o n de mn ed me n ; a n d are n o t yo u r god s w o n de r fully beholde n to

y ou for Off e r i n g to th e m suc h v il e fe llows ? H o w e v er th at be thi s ,

is ce r t ai n it is h uman blood,
O b r av e Chri st i an Jo v e ! your .

fat h e r s o nly so n an d heir in cr uelty wor shi pp ed w ith hu man blood

’
, ,

as the Go d of the C h r i stia n s is fal sely re p o rted to be Bu t be cau se .

,

if yo u kill a c hild it is n o t a farthi n g diffe re nc e w hether yo u kill it

,

fo r a sac r ifi c e or for yo u r o wn w ill ( for killi n g a c hild will be al w ay s

,

a c ri me though n ot al w ay s equal parri c ide bei n g wor se th an me re

, ,

ho mi c id e ) si n ce thi s I say is so I sh all n o w a pply my self u po n

, , , ,

thi s subje c t u n to the peop le of all rank s an d co n ditio n s How .

man y abo ut me might I j u stly re p ro ac h upo n thi s head n ot o n ly ,

of the mob c o nti nually blooded with Chri sti an s n d c o n tin u ally ,
a

1
M aj or a f ar apu a Ga llo: M e rcu rio p rosecatu r
’
in Ora t pro Ill Fon tczo, . C i r
ce o . .
'

sp e a n ki g
o f th e Gau s, h as e se o s — l th
u is en z m zgn orat cos n son e ad lz a n c w rd Q ’

d ie m retin e ro illa m imma ne m ac ba rba ra m con su ccu d in cm lz omin u m immo

‘

la nd oru m ? An d in h is third b k ti
o o , d c D iv ina t , h e me n o n s fi ve r ry
M e cu s
an d ma e s M e cu k r ry
T h e u tate s th e fifth
wh o s e l w A rg
o s, an d fo rth t i t
a fle w n o

E gy tp , an d e e n s uc e th r i tr t d
th e E yp an s in g ti l w
a s an d l tt r fr whi h
e e s, om c

T h e u tate s th e s mo n of fir t
e th th ir y r th t
ea , a t b r ll d
is Se p e m e , w as c a e T h e u th .

Thi s w as th e M e cu y t h e Gau s sac r r l rifi

ce to , an d whi h
c L ucan in h is fir t b k
s oo
r fr
e e s to .

ga z on s immz tz s placa z u r sa ng u in e diro

’ ' '

E
'
x

ca riou s H oru s
Tfieutaz er, lz orre n sgue f cris A [
‘
.

Se e mo re in L actantius , lib i . . se c. 2 1, 5 0 , L iv .
3, d e c . lib vi . .
, Caesa r lib vi
, . .
,

2
l re miti o Ta u ricas
‘
F aou las r d t i h i f rth b k y it w
. He o o us n s ou oo sa s as a

c us o t m amo n g T ri t
th e au o sac rifi v ry y r th h dr dth p tiv t D i
ce e e ea e un e ca e o an a

an d L ucan h vi g pok
a n s en o f Th t t d H dd
e u a e s an e sus , a s

E t Ta ra n is Scy t/I icoz n on mzl ior

'

a ra Di a n na

Se e P O . r i i h i pr f
o s us n s e ac e to h is fifth b k oo ,
an d L ac t an . lib i . . se c . 2 1, p 50, .

co n ce n n r i g th bl d y rit e oo e Of sac rifi i g tr g r

c n s an e s to Di an a T auric a .

a
j up itor gu ida m . Vid . L ac t lib i
an . . . se c . 2 1, p 50 . . Thi s w as J u
pi e t r
L atiaris .
32 Te rtullia n s Apology f or Me
’
Ck ristia n s .

gapi ng for more but al so Of y ou p re side n ts of citie s an d pro v i nce s

, , ,

who have been the severe st ag ai n st us u po n thi s very score ? H o w

man y I say of both sort s might I de servedly c harge with i n fan t
, ,

murder ? And n o t o n ly so but a mo n g the di ff e r e n t ki n d s of death

, ,

for choo si n g so me Of t he cr uelle st for their o wn childre n such as ,

drown i n g or starvi ng w ith cold or hu nger or expo si ng to the mercy

, ,

Of dog s dyi n g by the s w ord bei ng too sweet a de ath fo r childre n

, ,

and su ch as a man would choo s e to fall b y soo n er tha n by an

y
other w ay s of viole n ce .

But C hri sti an s n o w are so far fro m ho micide that with the m it ,

is utterly u n l aw ful to make a w ay a c hild in the wo mb whe n n at u re ,

is in deliberatio n about the man ; for to kill a child before it is

born is to c o mmit murder by way of advan c e ; and there is n o
d iffere n ce whether yo u de stroy a child in its for matio n or aft er it ,

is for med an d delivered For we Chri stians look upo n h im as a

.

man who is o ne in e mbry o ; for he is in bei n g like the fru it in

, ,

blo sso m an d in a little ti me would have bee n a p erfect man h ad

, ,

n ature me t with n o di sturb an c e .

Asfor the i n h uma n cu sto ms Of ban queti n g u p o n blood and suc h ,

tragical di she s yo u may re ad (for it is rel ated by Herodot us I

,
1
,

thi nk ) ho w th at certai n n atio ns havi ng Ope n ed a vei n in th e ir arm ,

sole mn ly dra n k o f each other s blood for the co n fir matio n of tre atie s
’

an d so methi n g like thi s Catili n e p ut in practice in h is c o n sp iracy

2
.

E st apud H erod otu m op inar, e tc

1
. r d t
fir t b k r rt th t
H e o o u s in h is s oo e po s a

it l
was th e so e mn w ay amon g d ydi
th e M e e s an d L ki g l g
an s in ma n O f e a ue s to

strik h th r
e e ac o e h ld r with
o n th e s o u e s k d w rd
a na e th
s o , an d rtie n fo r t h e p a es

mu uat lly li k
to c bl d
u p th e oo f rth b k
; an d in h is o u t ll oo th t
h e e s us a th e
Sc y thi rit
an t ri g i t l g
e of en e n n o l rg
e a ue w as to fill a bl d
a wi
e c up o f oo an d ne

i d t g th r bl d b th rti f d r ti g
m x e o e e ( th e oo Of o th e p a e s c on e e a n ) , and a n h vi g di d p pe
th ir w rd
e s o rr w i t it
s an d a o s n o l dg
, t
h th r it
o p e e e ac o e by t r dri k
in , an d so u ns n
it O ff . fr
An d P o ssid o n ius, an d Ath
o m h im lib ii
e nae us, r l t th t
.ca p 2,
. e a es . a

r
t h e Ge man s a t th ir be t d vi
an que s o p e n e th ir f
a e n in e rti t
ac e , an d th e
p a es mu u

a lly dri ki g
n n h th r bl d i d with wi
up e ac o
’
e s o o , m xe r tifi ti
n e , w as th e a c a o n o f th e

tr t y
ea SO muc
. hh bl d
u man th r ilt
oo w as i lly
e e Sp ifi i g d vil
, e sp e c a in sacr c n to e s,

till hri t
C s ca me a n drd d fr
e e e me us w r d rk
o m th e p o e s of a n e ss, and
put an e n d to
all bl d rifi by th t
o o y sac c e s, i lf
a o f H mse d r
o n ce ma e u po n th e c o ss .

N escio qu id ct su b Catilin a d cgu s/atu m cst w rd The .ll t o r i g

s o f Sa us c o n ce n n

Ca tili th
n e are e se - Fu é rc e d Tcmpestate, qu i d icercn t Ca tilz n a m ora tion e l m
'

bitd ,
cu m ad j u sj u ra n du m P opu la res scc/eric s u i ad d ice ren t, H u ma n i Co rporis sa ngu in e ”;

w n o p crmistu m in pat cris circu mtu lisse in de cu mp ost cx ecra l ion e m omn cs d eguslds
’

se n t, sz cu ti in solemn iou s sac ri s

fi eri con su cv it, d icitu r aperu isse con sz liu m, e tc
' '

Ihv a e se t d w thi
o n s o f Sa us ll t l rg b
at a e, e cause as it t d
s an s in th e n o e s o f t
P ame lius it i td
is p r n e o r quo e t d fl l
a se in t wo p ace s , an d th e as
pa qu e l t rt it
om itt d whi h h w it
e , c s o s t r rit
to be a c us o ma y e in so me c o un es tri .
34 Te rtu llian s Apology f or Me ’
Cnristia n s .

Thi s could n ever be u nle ss y ou had ta sted the blood of both an d

, ,

fo un d that of me n to be the sweeter te mptation ; whi c h therefore

y o u s ho u ld m ake like th e ce n ser of i n ce n se to be a n other to u ch ,

sto n e o f a C h r i sti an ; an d so he might be detected as w e ll b y

acc e pti ng the blood as refusi ng the sacrifice an d i n like mann er be ,

p u t to dea t h for t asti n g as he i s n o w for sacrifi c i ng An d you the .

j udge s of life and de ath n eed n ever fear the wan t of hu man blood
,

t o make the experi me n t As for i n ce st where can you look to fi nd

.
,

such hu ma n mo n ster s so likel y as a mo n g the wor shi pp er s of an

i n ce stuou s Jove ? We have the authority of C te sias 1 for the

P ersian s mixi n g with their mother s An d the Mac edo n ian s are .

su sp ected becau se whe n they fir st heard the tragical la me n tatio n s

,

Of ( E d ipu s for thi s sin with h is mother Joca sta they cried o u t in
ridicule— m m is iy p mépm— C ourage noble warrior and go
,

i e s r v , ,

o n bravely agai n st yo u r mother .

Re c ollect n ow w ith y our selve s and you will se e what a li c e n ce ,

there is for i n c e st fr o m so me errors whi c h mu st nece ssarily seduce

,

i n to it by the hel p an d fuel of lu st an d luxury For fir st you

, .
, ,

expo se yo ur so n s to be take n up by the n ext p asse nger who happen s

to co me by w i t h more bo w el s than y o ur selve s or you e man ci pate
’

the m fro m all relatio n to you in order to be ado pted i n to n obler ,

familie s ; an d by both the se ki n d s of alie n atio n it cannot w ell be ,

but that the k n o w ledge of your childre n in so me ti me must w ear

out and va n i sh ; an d for wan t of thi s k n owledge whe n the un ,

n at ural mixt u re h as o n ce t ake n root it spread s co n ti n ually an d the , ,

origi n al stai n di ff u se s it self fro m ge neratio n to ge n eratio n An d .

the n al so you have an i nse parable co mp an io n of y o ur lu st in every

lace it stick s to you at ho me an d travel s with you by la n d an d
p ; , ,

take s shi ppi n g with you at se a ; and by thi s u biquitari an lu st ,

brothers an d si sters may ea sily co me together like the sc attered seed

in a wide field an d as tr av eller s O fte n do by the hel p of c o mmerce
, ,

an d mix in stra n ge co n fusio n s witho u t the p artie s k n owi n g a n ythi n g

,

of the relatio n But as for Chri sti ans their i nviol able cha sti t y is a
.
,

hedge about the m agai n st such u n happy accide n t s ; and b y how

1
P e rsas cu m M at riou s mzsce ri Ctesias f
re crt . So me fr g m n t
a e s Of t i
C e s as
wre b i h d by H n ry St ph n
e pu l s e e e e s ; but fo r th e in ce s t of th e P e r i it i
s an s s

t ri
no o S e Str b
o us . lib v d /i
e a o, . . a nq rt
Cu ius, lib . v ii . and Ca t ullus In Gelliu m
i g th us
s n s

N ascatu r M agu s ex Ge lli M atrisgue nef a n do

Concu bitu , ci d iscat P ersicu m a ruspiciu m .

N a m M agu s ex M at re ct N a to gign at u r oportct,

Si vera est P ersaru m impia R e ligio .
 Te rtu llia n
’
s Ap ology f or on C/z ris tia n s .
35

much the purer they kee p themsel v e s fro m fo rn i c ati o n an d ad ultery ,

by so muc h the more n o do u bt a r e they p re ser v ed secure fr o m t he

, ,

ch an ce of i nc e st N ay so me amo ng u s for fe ar o f su c h di so rde r s

.
, , ,

h av e p ut the mselve s beyo n d the p o ssibility of thi s sin by a p e rpe t ual ,

vi r gi ni t y by p r e servi ng th e i n n o c en c e of a child to th e extre mi t y o f

,

age If n o w t herefore yo u wo u ld tur n your eye i n w ard an d se e

.
, ,
s ,

the guilt in yo urselve s you would se e i n n o c e n ce in u s for c o n t r arie s

, ,

are be st see n together ; but yo u l abo u r un der a t w ofo ld bli n d n e s s ,

w hich is n o t to se e thi n gs th at are an d to se e m to se e thi n gs w hi c h

, ,

r eally a e n o t ; the tru th of thi s I w ill sho w in its p r o p er pl ac e by

r

a n i n d u ctio n of p ar ti c ular s bu t at p re se n t I shall p a ss to matter s of

,

more n otorio us evide n c e .

C H A PTER X .

TH AT THE D
GO S OF T H E GE N T ILE S AR E No GOD S .

Y OU w e are athei st s a nd w ill n o t be at t he e xpe nse of a

say ,

sa c r ifi c e for t he life of the e mp eror s ; an d if the fi r st be tr u e the ,

c o n seq ue n c e is ju st for if we will n o t Off er t o the god s for o ur

,

selve s it is n o t likely we should do it fo r other s I t is u po n thi s

‘

.
,

ac c o un t t herefore that we are c o n ve n ed as g uilty Of sac rilege an d

, ,

treaso n ; thi s I take to be the mai n arti c le an d may be look e d ,

u po n as the sum Of the charge agai nst u s and ther e fo re de serve s a ,

p arti c ul ar di sc u ssio n ; an d we do u bt n o t to ac qu it o ur sel v e s in thi s

p oi n t if prej udi c e an d i nj u stice be n o t our judge s prej u di c e I say
, , ,

whi c h pre sume s thi n gs that are fal se to be true and i nj usti c e whi ch , ,

rej e c t s evide n t truth whe n heard .

We profe ss the n to have laid aside the worship of yo ur god s

, , ,

fro m the ti me we kn e w them t o be n o god s ; th at th erefo r e whi c h

you are to ex pe c t from u s is th at we di sp r o v e the m to be god s , ,

an d c o n seq u e n tly n o t to be w o r shi

p ped ; for if th e y a e god s r ,

devoti o n n o do ubt is their d ue an d the Chri stian s o ught to be ,

p u n i shed for de serti n g the god s out of an O p i n io n th a t they a e ,

r

n o t god s if it an be made a p e ar th at they a e

c But god s they r
, p .

are say you; for the tr uth of thi s we app eal fro m your word s to
,

y our co nsc ie n ce let that be o ur j udge an d let th at c o nd e mn us if

, , ,
 Tori n /lio n s
’
Apology f or Me C/z rz stia n s
'

3 6 .

yo u c an de n y all tho se you n o w wor shi p for god s o nc e to have

bee n me n If yo u can be hearty in thi s de n ial you sh all be c o n
.
,

v in c e d of the mi st ke fro m your o wn an tiq u itie s te stifyi n g ag ai n st

a

t he m to t hi s d ay fro m the c itie s where they were bor n an d the

, ,

c o u n t r ie s where the y left i mp re ssio n s of fr ailt y ; and ala s ! where

the very to mb s of the i mmortal s are shown .

But I will n o t pre sume to run over the whole i nve n tory of deitie s ,

their n u mbers are for mid able ; there are your n e w and Old gods 1 ,

Greek s an d Ba r barian s Ro ma n s stra ngers c aptive s ado ptive s , , , , ,

p r o per c o mmo n male an d fe male c o un tr y cit y se a and c amp

, , , , ,

god s A man mu st have wo n dro us little t o do with h is ti me to

.

gi v e o u t their title s by ret ail an d so I shall l ump the m together , ,

an d spe ak O f the m o n ly in gro ss ; an d thi s n o t to i mp rove your

k no w ledg e but o nly to qu icke n yo ur me morie s for you see m much

, ,

i n cli n ed to fo r get man y of y our god s .

Fir st the n Saturn with you is the elde st deit y in wor shi p ; fro m
, ,

h im we are to begi n o ur recko n i n g of all y our god s of the mo st ,

n oted e spe c ially an d mo st in vog ue an d he bei n g the o r igi n al god

, , ,

we may j udge of all h is p o sterity fro m h im As much therefore as .

we can le ar n fro m hi story we fi n d th at n either Diod orus the ,

Greek or Th allu s or C assiu s Se v eru s or C or neliu s Ne po s o r any

, , , ,

other co mme n tator of an tiq uitie s speak of S t urn any otherwi se a

th an as of a man An d if you wo uld a r gue fro m thi n g s I cann ot

.
,

thi n k Of a pl ac e that c an su pply you with argu men t s so well as

Italy for there you may trace Sat ur n in the mo st ex pre ssi v e p ri n t s
of man A ft er many ex pedi t io n s f o m Greece you will fi n d h im
. r ,

la n ded in your o wn co untry an d there by the co nse n t of J an us or ,

Ja n e s (as the Salii call h im) t aki ng up h is seat the hill he i nh abited ,

called after h is o wn n ame Satu n inus an d the c ity he fo un ded r , ,

Satu r ni a to thi s d ay ; an d at le n gth all It aly su c c eeded to thi s title

, ,

aft er t h at of ( E n o t ri a The i n ve n tio n Of writi n g 2 and c oi n i ng the

.
,

1 N ovas Veteres, Ba rbaros, e tc e th e mo s Aft r

e n c o e c o n , Va o h as
. t dilig t ll ti rr
trd r y
mus e e up an a m o f o s to th e un e o f a o e g d y o usan Th e t b v thirt th d .

l ti
e xp an a o n O f th e titl
e s , an d so me n s an ce s Of e ac o f th e so i t
o f o s me n o n e , h rt g d ti d
yo u may se e in Pame lius u po n s p ac e ; thi l
but fo r a u e an d mo e s nc f ll r r di ti t
a cco un t
I e e to r fr
ex Al
a b A le x .
p 3 7 9 , an d lib ii
vi cap
.
4, pp 4 33
. . . lib . . . .

an d 4 36 .

A l ipso primu m Ta ou la , et I magi ne szgn a tus n u mmus et in d e E rario

p r a s
'
id et . Thi
s fE rarium o r e a su e - o u se
, of c tr r h whi h t r
Sa u n w as p e s e n , was r id t
not only th e p u bli
c e xc e que , bu t in h e se r
e e it lik wi w r k t A t
e p th e c s of th e Se n a e , t
b k
t h e o o s o f e co r rd
s, an d th e L ibri
E le ph autini, so c a e om e ll d fr th ir big
ne ss, in
whi h c all th e n ame s o f th e c z e ns e e e iti
s e e , and w r r gi t r d
om e se fr th b k
o o s,
 '
Ap ology f o r Me Cnrz stia n s
'

Te rtu llia n s .
37

mo n ey w ith the ki ng s i mage yo u asc ribe to Saturn ; an d for th at ’

,

rea on you make him patro n of the publi c tre asu r y w hi c h is plac ed
s ,

in h is te mple But n ow if Sat urn was a man an d c on sequen tly

.
,

the so n of a man he c o uld n o t p ro p erly be the so n of he av e n an d

,

earth An d it was ve ry n at ural for a p e r so n of an unk nown rac e

.

to be fathered u po n the se two who se c hild r e n in so me se n se w e ,

may be all said to be ; fo c o n sideri ng h o w mu ch our live s are all r,

o w i n g to the c o n curre n t i n fluen ce s of he ave n an d e arth who doe s ,

n o t by way of re sp ect ho n our the m with the ti t le of co mmo n

p are n t s ? Or it might co me to p a ss fr o m a c u sto m of sayi n g a

p er so n dro pp ed fro m the skie s w he n he ste pp ed in u n k n ow n an d , ,

u n ex pecte d by tho se abo ut h im An d so Sat u r n fro m h is surp r i si ng .

,

a
pp ea r an ce in Italy might be said to co me fr o m he ave n ,
Be side s .
,

a pe r so n of an un c ertai n family had u sually the de n omi n atio n of a

so n Of e arth ; n o t to me n tio n the r u de n e ss of th o se ti me s w he n
1

the p eo ple w ere struck with the sight o f a str anger as at the pre se n ce
of a go d ; si n ce the refi n ed p irit s of thi s p oli shed age have made s

i mp r o v e me n t s of t he fo lly an d rai sed th e m up i n to god s who m the ,

o ther day they so le mn ly a tte n ded to the fun eral Thi s is e n o ugh .

in re aso n to say abo u t Satur n tho ugh it is bu t little I sh all n o w ,

.

do as much for Jove an d show h im to be a mere man as well as , ,

e n titule d Yboula pu blica , th e tr e asu ry w as ca ll d T b ul ri

e a a u m . Se e Se rvi us
upo n th t a of V , irgil lib ii
Ge o r . . g .

A u t P op u li Taou la ria v id it .

I magi ne S ign atu s lib i

M ac o us, Sa tu rn . r rt th t J h vi g
c ap 7 , e o
p r bi
s a a n us a n . . . .

en e t rt i d t r
a ne by hi
Sa u n , w h o came to h im h vi g d
s p , a nd art r
n m a e h im co - a n e
p
o f h is ki gd
n g d i tr ti
o m fo r th e oo r iv d fr
n s uc o n s h e e cefir t
e o m h im, th e s mo n e y
t
h e s ampe ( d whi h cbr w asi r das s) h e id i g hi lf
mp e sse o n o n e s e th e ma e o f mse ,
an d o n th e oth re fr d k hi ry t r
th e o e - e c o f a s p, in me mo rdi g th t
o f Sa u n , acco n to a

of O vid i f tas. . .

M u lta qu ide m did ici sed cu r n avalis in a re

A ltera s zgna ta est, a lte ra Forma biceps
A t oon a P osteritas puppemf orma v it in a re
H osp itis a d ve n tu m tes tificata D ei .

Pli y lib
n In iii p: 3 y th t S rvi T lli w th fir t wh t mp d
. xx x . ca , sa s a e us u us as e s o s a e

br m y with th m g f b t
as s o ne d fr m p d th w rd p i
e i a e O e as s, an so o ecu e e o ecu n a .

A ft rw rd th I m g
e a f th C
s r with i n ri pti n d titl w r i mpr d
e a es o e aesa s, sc o s an e s, e e e sse

up thon i ; N r th h bit f h r p r S t i wit N

e co n so e o in d Al e a o a a e . ue o n . n . er. an ex

an d rSv r
e eth h bit f Al
e us i n d r th Gr t t e a o e xan e e ea , e c.
1
T fil errce lg t q mg
z os v u t i t m Th i T yti
u s v oca ll d , u or u en u s es n cer u . us s us c a e

b th by H m r d Virgil H y b d u w
o o e an g i w Ody lib Vii ,
"
ov ra /o t s” q uov
'
ra n t ov
'
ov. ss. .

and g i n lib i K i
50 a a 73 g i
, p . 3 mw
x . a r i fr vov
t £ 0» ra ns s un / 5 0; o .

N ec n on ct Ty tz u m Terra o mn ipote n tz s A lu mnu m .

1d est, Fi/iu m, acco rdi g t n o Se rviu s. Virgil , E n ezd ,

’

lib vi . .
38 Te rtu llia n s Ap ology f or ’
tk o Ch ristian s .

the son of a man n d co n seque ntly the whole swar m of divi n itie s
,
a

mort al and like father like son

,
.

C H APTE R XI .

TH AT THE FA N CY OF MAK I N G GOD S OF D E A D ME N IS A VE R Y

F OOLI SH FA N C Y .

AN D becau se y ou have n ot the h ardi n e ss to de n y but th at your

gods were o n ce me n and yet st an d up for p o sth u mo us divi n i t ie s or
, ,

dead me n t urned in to god s I sh all no w c o n sider the re aso n s fo r

,

such an i magi n atio n I n the fir st p lace the n yo u w ill be forc ed to

.
, ,

gran t so me s uperior God wh o au ctio ns o ut H is divi n ity an d u p o n 1

,

good co n sid e ratio n make s god s of me n for me n ca nn ot n atu r ali z e

the msel v e s i n to god s ; n or can any o ne el se be stow the divi ne
n at u re u p o n the m bu t h im who is th e p ro p rietor of it
, But n o w .
,

if the su p r e me p ower it self can n o t make god s yo u the n pre sume in ,

vai n u p o n made god s w itho ut a maker C er t ai nl y if me n cou ld .

deify the mselve s they wo uld n ever have take n up with a h uman
,

bei n g whe n a divi n e o n e was in their p ower U p o n suppo sitio n

, .
,

ther e fore th at there is o n e who is able to make god s I will exami n e

, ,

the reaso ns fo r maki n g the m ; an d upo n co n sideratio n I c an fi n d

n o n e u n le ss it be that the su p r e me God h as too much bu si n e ss
,

u p o n H is h an d s to man age as it should be w ithout so me sub— god s ,

to assi st H im But fir st it is the mo st u nbeco mi ng idea Of

.
, ,

A l mighty p ower to thi n k it wan ts the hel p Of a man much le ss of

, ,

a dead o n e An d it is as u n be c o mi n g i n fi n ite wi sdo m whi c h co u ld

.
,

n o t but fo r e see its w a n t s n o t to h a v e made an a ssi sta n t d e ity fro m

,

the begi nn i ng rather th an to tarry to the e nd of a man s life before

,
’

he c an supply h is n ece ssitie s .

But I c an see n o roo m for any hel p meet fo r God ; for whether -

you c o n ider thi s gre at mac hi n e of t he world as eternal w ith

s

Pyth agora s or mad e in ti me wi t h Plato you w ill fi n d it fro m its

, ,

structure fra med wi th al l material s an d move me n t s n ece ssary for

the order an d govern me n t of thi s vast body ; an d He who gave thi s

1
M ancipem qucnd a m D io in itat is Th ese ma nczpcs we re th e chi e f among th e
.

p ubli cans, o r th e p ri nci pal fa rme r s o f th e publi c r e v e n ue s Vid C ic d e A rusp . . . .

respon s , et . Al
ex ab A lex lib ii p 5 2 0
. . . . . .
 Tertu llia n s
’
Apology f or té e C/z ristia n s .
39

er f ectio n to everythi n g co u ld n o t wa n t it Hi mself or s tan d in

p ,

n eed Of an a ssi stan t He did n ot wait for a Saturn or an y of the

.
, ,

Saturn i an race to work u n der H im in the o r deri n g of H is world

, .

For me n must be vai n to t he l ast degree to thi n k that it did n ot

al way s rai n an d the star s dart their ray s an d the sun an d moon
, ,

shi n e p erp et ually in their orb s an d the thu n der bellow an d or

p,o ,

Jove hi mself in who se h an d s n o w you pu t the bolt s t r e mble at the

, ,

c l ap ; an d like w i se that the fr uit s of th e earth were n o t in bei n g

before Bacchu s and C ere s an d Mi n erv a an d e v e n the first man

, , ,

wa for med out of it ; bec au se the w o r ld mu st be made an d pro

s

v id e d with all the n ece ssarie s of life befo r e man c an co me to live

in it . Lastl y your god s are re put e d to be the i n v e n to r s an d n o t

, ,

the creator s Of the se sup port s of life bu t that w hich is fo un d o ut

mu st h ave a bei ng before it can be fou n d an d that w hi c h is th u s ,

in bei n g cann ot p ro p erly be said to be h is who fo u n d it but h is ,

who made it beca use it was in exi ste nce before it was fou n d out .

But if Bac chus was co n secrated for the di sc o v ery of vi n e s Lu cull u s , ,

methi n ks h ad hard u sage to mi ss of a c o n secratio n for the p l an ta

,

tion of cherry tree s in Italy ; for he is celebrated as th e au thor of

-

thi s n e w fruit beca use he first bro ught it over with h im fro m P o ntu s
, .

Wh e refo r e if the un ive r se was w ell app oi n ted w i t h ll its fur n iture
,
a

fro m the begi nn i ng an d every thi n g was p o sted in its pro per st atio n
, ,

an d adj usted with pro p er p ower s for the exec u tio n of its Off c e i ,

without any foreig n assi st an c e thi s re aso n o f yours for maki n g of

,

god s fall s to the grou n d ; becau se the pl ace s an d fun ctio n s you
a ssign to the m are supplied by n ature an d all thi ngs wo uld ha e ,
v

al w ay s bee n j u st as they are whether you had created any god s or

,

no . But you turn over to an other re aso n and say th at thi s c o n fer ,

ri ng o f god ships was i n te nded for the rewardi ng of virtue Fro m .

he n c e I su ppo se y ou will g r an t the god maki ng God Hi mself to be

, ,
-

virtuou s in p erfectio n an d co n seq ue n tly n o t to di sp e n se the se

,

d ivi n e ho n our s at sixe s an d seve n s without havi ng an y re sp e c t to ,

th e merits of the p er so n s I de sire yo u therefore to su m up the

.

merit s of tho se you worshi p for god s an d j udge whether they are ,

likely to lift me n up i n to heave n or n ot rather pre ss the m down to ,

the very botto m of hell which w he n the fit is up o n you you c all

, ,

the pri so n of the d amn ed Thi s is the dungeo n w here you thrust
.

the u nd utiful and i n c e st u ou s the adulterers and ravi sh e r s of virgi ns

, , ,

an d abu ser s Of the mselve s with ma n ki n d the sav age an d the ,

mu rde r er thieve s an d cheat s an d whoe ver re se mble s so me o n e

, ,

god or other of y our s ; for y ou cann ot n ame o ne witho u t a fault ,

u nle ss y ou di sown h im to have bee n a man But they have left too .
40 Te rtullia n s Ap ology f or Me
’
C/z rzstia n s .

man y ri n ts of h uman frailty to de n y the m to be me n an d such as

p ,

n o t o n ly p ro v e the m me n bu t su ch al so as p ro v e it i n credible t he y
,

should be made god s in an other w orld .

If you sit u po n the be nc h t o pu n i sh such mi screan ts and me n of ,

ho n o ur spi t at such n asty cq uai n tanc e an d the su pre me God take s

a ,

u p suc h fello w s to asso c i ate wi t h H is M aj e st y why th e n do yo u ,

c o n de mn t he m w h o se c olle ague s in wic k e dne ss yo u adore ? T h is

j ust i c e of yo urs is mere l amp o o n and satire u po n heaven If yo u .

w o uld get i n to the good grac e s Of yo ur dei t ies I would ad vi se yo u ,

to c o n sec rat e the greate st r ake s you can fi nd for certai nly a co use ,

cratio n of such r ake s is doi n g ho n o ur to tho se they are like .

But to d w ell lo n ger upo n thi ngs so u n beco mi n g the d ivi ne

no t
n atu r e I will sup p o se y o u r god s to ha v e bee n good h o n es t me n
, ,

yet ho w man y be t ter an d more n oted have you left in hell ? Fo r

there have yo u n o t l e ft the w i se Socrates t he ju st A ri stides th e , ,

ex c elle n t Ge n eral T h e misto cles and A lexan der the Great P oly
, ,

c r ate s the fo rtunat e Cr oesu s the rich an d De mo sthe n es the

, ,

eloque nt ? Whi c h of your god s had more gr av ity and wi sdo m tha n
Cato more j ustice an d con duct w ith c ourage than Sci pio more
, , , ,

magn an i mity than Po mpey more succe ss th an Syl la more we al th

, ,

th n Cra ssu s an d more eloquen ce than Tully ? How mu c h more

a ,
'

be c o mi ng h ad it bee n for h im w ho h ad a fore sight Of these worthier

p erso nage s to ha v e stayed till t hei r death before h is creatio n of
go d s ? But he was in haste I suppo se for c o mpan y an d havi ng
, , ,

take n u p t ho se yo u worshi p he made fas t the door and so heave n

, ,

lie s bl ushi ng n o w to se e bra v er souls repi ni n g in hell .

C HA PTER X I I .

I
C ON C E R N N G T H E A I Y
V N T OF I MA GE WOR SH I P
-
.

BUT I shall push the se t hi ngs n o further and take an other course to ,

se t you right in the n otio n s of your god s ; for by de mo n strati ng

w h t they are n o t I sh all sho w what they are An d as muc h as

a , .

I can learn of your god s they have n othi ng of the ve n erable but
,

merely their n a me s impo sed by so me Old p eo ple dead an d go n e

,
.

I meet with n o accou n t o f their lives but wha t is b le nded with

42 Te rtu llia n s Apology f or Me ’
C/z ristia n s .

i mage s as c old as de ath an d in thi s so ve ry lik e the bodie s they ,

'

re pre se nt do n o t we de serve pan egyric rathe r than p un i sh me n t for

,

leavi ng an ack no w ledged error ? and which the very kite s and
mice an d spiders k n o w to be de ad as w e ll as we 1 I s it p o ssible w e .

c an hur t tho se we a e c e r t ai n are n ot ? For th at which is n o t is

r ,

n ot c ap able of sufferi n g beca u se it is no t , .

C H A PT ER X I I I .

C ON CE R N N G T H E I I R R E V E R E N CE OF T H E HE ATH E N TO TH E I R GODS .

BU T god s they are in y our Opi n io n say you an d it so how co me s , ,

it to pa ss that you u se the m so scu r v ily wi t h such profan e n e ss , ,

sacrilege an d irrevere n c e ? How d are you de sp i se wh at y ou

,

p re su me to be divi n e an d pu ll do w n the altar s of the m y ou fear , ,

an d ridi c u le the deitie s yo u defe n d ? Exami n e the c ha rge an d ,

show whe r e I fal sify ; for if yo u wor shi p so me o n e god an d so me , ,

an other how can it be but you must offe n d t he god you o v erlook
,

For you ca nn ot give the prefere n ce to on e witho ut po st po n i ng ,

an o t her ; for in the ele c tio n an d reprobatio n of god s as w ell as

‘

me n ho n our an d di sho n our a e i n se parable rel atio ns It is n o w

,
r .
,

therefore evide n t th at y ou mu st put a slight u po n the deitie s yo u

,

re prob ate an d th at you ca nn ot be afraid of Off e n di n g tho se who m

,

you h ave the bold n e ss to re pro bate For as I sharp ly Ob served before .
,

the fate of every god de pe n d s u p o n the vote of the se n ate he must ,

p a ss the hou se before he co me s to be a god an d the hou se u n god s ,

h im at p l e a su re m
As for yo u r do e stic deitie s call d La r e
. e s
2
you ,

u pon h th ns f th w r hip f i m g h d th Chri ti Of h i ti m d

th e ea e or e o s o a e s, a e s an s s e on e

th lik
e by virt f th R mi h di ti ti b tw D li
e, ue o d L tri with t
e o s s nc on e een u a an a a, ou

sayi g n w rd f h di ti cti
n o e o o su c a s n o n.

Q1
M il i t M
u as t A t ll gu t
v H r
e him lf t ke th
u res e ra n ece zn e z n . o ace se a s e
lib rty Of j ti g in th lik m r
e es n e e an n e .

M e n tior at s i qu id , merd is ca pu t z n qu z n er a lbis

Corr/mu m .

3 D omes ticas D eos

qu os L a res d icitis . Th r w r p i t d in th f r m f
e se La es e e a n e e o o
a d og, as h vi g h rg
a n c a e o f th e o use h co mmitt d t th ir c t dy
e rdi g t
o e us o , acc o n o

th ta Of O vid F t 5 . as . .

P ervzgila n tqu e L ares, pcrw gi lantqu e Cane s .

t
T h e c us o m in sac c n to e se rifi i g th d ome stic d e iti es w as to e at up all th t w
a as
o ff e e rd H e nce
. a th t hr
p ase , L a ri Sacri ficat, wh en a f ll w ts
e o ea up a ll b f r e
e o
h im, h e sac ce s to h is rifi
o use o go d h h ld .
 Te rtullia n Ap ology f or trio Ck ristians
’
s .
43
treat them I am sure but very ho mely for the se ho usehold god s re a

p a wn ed an d sold an d tru cked like othe r hou sehold good s Sat urn .

is fo r c e d so meti me s to se r v in the kitche n an d Mi n erva in the e ,

l au ndry ; for w he n the se i mage s are wor n o ut or mu ch b at tered by ,

lo ng worshi ppi n g they make a great many good i mpleme n t s o r if

,

the master is in wan t he stri ps h is L are s for n e c e ssity is the mo st ,

sacred an d soo n e st served o f an y go d about the ho u se .

The god s of the p ublic b y publi c order are profan ed ju st like , ,

the se god s of the ho use for they are bo ught an d sold at market ,

auctio n s an d e n t ered i n to yo ur book s of acco un t an d pay d utie s

, ,

for t heir d e itysh ips for if the c ap itol and the herb market are to be -

lease d o ut to far m t hey are both proclai med b y the same c rier an d , ,

the p ri c es of both adj udged u n der the same st andard an d the farm ,

of the god regi stered by the trea surer like any other p ublic re n t But , .

the l n d s w hich are clogged with the gre ate st du tie s are the lea st
a

valu able and the head s whi c h pay ca pitatio n are mo st ign oble
, ,

because the se a r e mark s of servitude But a mo n g th e god s I fin d .

it othe rw i se for they w ho pay mo st tribut e are looked upo n as the

,

mo st h oly ; or rather the y have the mo st devotio n paid the m who

return the mo st c usto m Your divi n e maje stie s are y our me r .

c h an d i e an d their wor shi ps are carried about to ta v er n s an d ale

z ,

hou se s a be gg g You de man d mon ey for e n tran ce an d mo n ey

in
l - .
,

for a plac e in y our te mple it is not p o ssible to ser v e your god s grati s
you turn the p e nn y w ith them all B e side s what ho n our s do you .
,

c o n fer u p o n your go d s th at you co n fer n ot u po n de ad me n ? Y ou

give to both c hapel s and altar s an d i mage s h abited an d adorn ed
, , , ,

alike The hu man i mage is dre ssed out to g ive an id e a of the age
.
,

the art an d profe ssio n of the perso n dece ased an d the divi n e o n e
, ,

is a pparelled with the same de sign an d in the same man n er to ,

e xhibit the god H o w doe s a fu n eral b an quet di ffer fro m a fe ast

2
.

1
C ircu it T rt lli n d bt ll d t l i e ligz o me nd z cans H e re
'
’
ca u
pon as . e u a no ou a u es o
th p r
e ti f th C ryb t wh with th p i t r f th ir g dd Cyb l in
ac ce o e o an e s, o e c u e o e o e ss e e
th ir h d w t d i g b t th tr t with pi p nd ymb l pl yi g
e an s en an c n a ou e s ee s es a c a s a n
b f r th m d k pi g ti m t th th mp p th ir br t
e o e e , an ee d i thi
n e o e u s u on e e as s, an n s

p t r th y b gg d ll th y m t ;
os u e e d fr m h
e w r ll d Cy b l i
e a e e an o e n ce e e ca e e es c rcu
l t
a ores,th b gg r j ggl r f Cyb l
e e d in G r k u p y é p
a s or fr m wimp
u e s o e e , an ee ne a e ai
,
o ,

whi h i thi pl
c n ig ifi Cyb l th gr t m th r f th g d
s a ce s d y ép -
n es e e, e ea o e o e o s , an
’
as q ns,
a n l m g th r r b gg r
a s- a e e or e a .

Q
2 df uot b p l j m z ili er i m? Sili a ni m w e f rl b q t
u o o
'

s s cern u ce r u as a un e a an ue
t whi h th
o ld t rt w r i vit d d it b i g th u t m t l br t thi
c e o es so e e n e , an e n e c s o o ce e a e s
f t p n t
e as u th
o pp r w t r m d Sil
a s o ne , i m q i Sili i m th t i
e su e as e e z cern u u as ca n u , a s,

p
ca n a su ili m d h
er s thi w rd m t ig ify n ld m r dy f
ce an e n ce s o ca e o s n a o an ea or

th gr v
e f r l b q t r th r
a e , or a w p r v rb h
un e a it T giv th an ue ,
or a e , as o u r o n o e as , o e e

r w p ddi g
c o a u n .
 Tertullia n s Ap ology f or tlze Cnristian s
’

44 .

to Jove or the ve ssel s yo u make use of to p our out w i n e to the

,

god s above fro m tho se you use for the shade s bel o w ? What
di ffere n ce bet w ee n a soo t h sayer and an e mb al mer fo r they are
,

both e mployed abo u t the e n trail s of the de ad ? N e v erthele ss I ,

mu st o wn y ou act co n si ste n tly with yo ur sel v e s in p erformi n g divi n e

ho nours to the dead e mp eror s be c au se you did it to the m liv i ng ,

an d n o d o u bt but t he god s will ack n owledge the fa v o u r an d th an k ,

you for pu t t i ng t he m and their master s the e mperor s upo n t he , ,

le v el .

whe n I se e you adore

But a p u blic stru mpet w ith the i
L are n t n a, 1
,

sa me ho n ou r s a s you do Ju n o Ce r e s an d Dia n a me t hi nk s I could , , ,

wi sh you h ad t ake n i n to yo ur r oll the mo re noted Lai s n d Phryn e ; 2 a

w he n yo u i n augu r ate Si mo n Mag us 3 w i t h a statue an d i nscri ptio n ,

To the mo st Holy God ; whe n you can o n i e a certai n G an y mede z

4

( I k n ow n o t who ) nur sed up in a part me n t s at c our t although

, , ,

i n deed yo u r Old god s are n o t of a better family yet they can n o t

, ,

but take it very ill that yo u should o ff er to make go d s at t hi s rate ,

n o w a d ay s as much as y o u r fo refather s did of old

- -
,
.

1
L a ren tin a m publica m Scortu m, e tc Thi
s L are ntina I tka e to be th e sa me
.

with r ti
L a e n a in L ac ta n tius, th e l wif tdt l r
e o f Faus u us, th e n u se o f R o mu u s, a n o e

r tit t
p o s u e a mo ng th e s e p e s, a e h h rd ft rw rd w r hi d by
a s with
o s pp e th e R o ma ns
d ivi h
ne r l i tr
o n o u s, as Fau a , th e m s e ss o f H e c u e s, t t r l lik wi
e se w as Vid L ac a n . . .

lib 1 se c 2 0
. . . .

2
Thi
L a id e m i . l br t d tr t
s sa me L a s w as a c e e ri th
a e wh
s ump e o f Co n ,
of om

A . t ll thi t ry Th t D
Ge llius e s s s o :th a w t ivily
e mo s k w
e ne s e n pr to h e r to no h er
ri k d th
p c e , sh e as e h im a d dr ho u san t l t whi h D
ac mae , o r a th a e n , at c e mo s e ne s,
b i g t i h d r li d
e n as o n s e , will
e p e , ai m é vofip a s uupiu v B pa x ud v la m a /c il u a v, I n o t bu
y
r t d r rt
e pe n a n ce at so ea a A ll
a e Vidi Ge h th t
lib .cap 8 An d e nce
. . a of . . . . .

H r
o ace

N on cu iu s lz o min i contingit adire Corz ntfi u m .

3
Simone m M agu m Statué et I ns cr i ptione Sa nct i D e i in a ugu ratis r i ng . C o n ce n
thi t t d i
s s a u e an ri pti t Si m n sc on o on M agus, fo r whi ch th e Fath e rs h v frd a e su f e e
j tly fr m m iti cs I h v p k n t
so un us o so e cr , a e s o e a l rg in my t up J ti
a e no es on us n s
’

Ap l gyo o .

N 4
i q m esc o t Thi ueml p r n
, e c. s na e e ss e so s tr k t by T rt ulli J ti
uc a e an , us n
M rty r p k
a uts ea it w A ti u H dri
s o : as n no s, a an s
’
G y m d e a d by h i o rd r
an e n s e
con r t d f thi rvi
se c a e or s se ce .
 Te rtu llia n s Ap ology f or Me ’
Cnristia ns .
45

C HAPTER XIV .

THAT THE HE ATH E N S D O BUT M OC K T H E I R GO DS IN FF E R I N G

O
T HE RE F U SE AN D T HE V IL E ST P A R T S OF THE SA C R I F I C E .

I SHA LL n o w take a review of t he rite s of your religio n but will not ,

i nsi st up o n the q uality of y our sac rifi c e s w hich yo u k n o w to be the ,

Oldes t an d scabid e st bea st s you c an fi n d ; if the y ha ppe n t o be fat

an d good you c ho p o ff the hoofs an d so me o u t side bit s an d su c h
, ,

p iece s o n l y yo u vo uc h safe your god s whi c h you be sto w u p o n yo u r ,

dogs an d slave s I n stead of Off eri n g Hercule s the te n th o f your

.

good s you hardly lay o n e third of it u po n h is altar ; n ot th at I

1
,

blame you for thi s for believe me I take it for a grea t i n st anc e of
, ,

your wi sdo m to save so me of that whi c h otherwi se would be all

,

lo st .

But I shall tur n to yo u r w riti n gs ; an d ble ss me ! w hat stran ge ,

stu ff about y o ur god s do I fi n d e v e n in your i n stit utio n s of p r u de n c e , ,

an d such book s as are de sig n ed to p oli sh a ge n tle ma n an d form ,

h im to all the o ffi ce s of a ci v il life ! Here I fin d yo u r god s e n gaged

by p ai r s like gl adi ators o n e agai n st an other helte r skelter some for , , ,

Greek s an d so me for Trojan s Ve n u s wou n ded with a hu man

,
.

1
De D eci li y i h i N t l f l i t y lib
ma H ercu lis p 14 . P n n s a u ra s or , . xii . ca .
,

me ti n
n l w in Ar bi whi h blig d v ry m r h
o s a a t t fl th t n th f
a a c o e e e e c an o o er e e o

h i fr ki
s an th p r d u t f th t
n ce n se , try t th g d S bi W fi d l in
e o c o a c o un , o e o a s. e n a so
J ti lib viii p 7 th t th C rth gi i
us n, . x . ca t th t th f th ir p il
.
, a e a a n an s se n e en o e s o s,
t k in th Si ili w t H r l f Tyr T h e E thi p i p id th t th
a en e c an ar, o e cu e s o e . o ans a e en
t
o th ir g d A bi
e Vid Pli
o lib ii p 1 9 T h R m g r l
ssa n us . . n. . x . ca . . e o an e ne a
Sy ll d di t d th t th f ll h i
a e ca e t t t H r l e d lik wi did M
en o a s es a e o e cu e s, an so e se .

Cr assus Vid P l t r h i Sy ll t C
. . I t i
u a c b d f thi ki d n a e rasso. n s an ce s n a un an c e o s n
in Se ld e n s H ist of Tit/res, cap 3 , M o nn tag d ia trio p 1 , cap 3,
'
’
are to be se e n . . . . . .

an d in Sp e n ce d e leg H ebr r
lib iii ca
p 10 fr h. N ow omwill ri
e n ce
. .a se a . . .

ti
que s on , h o w ibl th t ti
is po ss e it r t
a n a o n s so vr
e mo e , an d w h o n e e h v se e m to a e

l t r
h ad th e e as co mme ce o r acqua n an ce i t with h th r h ld e ac o e , s ou hit c o me to
ti
upon th e same n o o n as to d di t e t t th
ca e a n e xa c enr , no mo e l Thi
n or n o e ss s .

r rti rt i ly it lf thi g i di r t
p o po o n is c e a n in se a n n tl y di v r
ffe e n , an d c o nse que n no t sco e

able by th elight t r r ti t t rg l r
Of n a u e , an d th e p ac ce w as too co n s an , e u a , an d
iv r
un e sal to be as c rib d h e r f y
to umo u o r an c it with
n o r c an r b bility
an y p o a be
th ght h v r d v r
ou to a e sp e a o e th e w rld fr o J wi h ti
o m th e e s ti d b rr d
na on , a n a o n e a e

fro m co rr di g with
e sp o n n til w rld
th e Ge n e o r lly h t d
,
an d mo a a e i g l riti
fo r th e s n u a es
of th ir r ligi
e e b id
o n , an d es t d di ti g t th
e s th e c us o m o f e ca n a en ,
t l g
w as a c us o m o n
bfr
e o e th eJ w wr
e s t bli h d
e e an e s a s e l it
p e op e th r f r
se e ms t r
e e o e mos bl e aso na e

b li v th t thi
to e e e a t lik
s c us o m- rifi
e sac ri th d
ce , p e s oo ri g d riv d
and mar a e , w as e e
fr Ad
om am to N o a h fr
an d ti d by
o m h im co n nu e t rity
h is p os e f i
to th e c o n us on
at Bba e ! , an d by th t iv r l di r i
me ans o f a u n e sa r d vr
sp e s o n sp e a o e w rld
all th e o .
 Te rtu llia n Ap ology f or tll o Cé mstia n s
'
’

46 s .

s haft in re sc u i n g her fro m Dio mede s ju st upo n the

so n ZE n e as 1
,

p oi n t of killi n g h im The god Of war in c h ai ns for thirt ee n

.

mo n th s an d in a ve y l ame n t able p i c kle an d Jove by the help of

,
r

a mo n st er n arro w ly e scapi ng the like tre atme n t fro m the re st of the

c ele sti al g an g One while he is re pre se n ted c ryi n g for h is Sarpedo n
.
,

a n o t he r w hile in the arms of h is gru n ti ng si ster re c o un ti ng h is ,

amo ur s a n d p rote sti n g th at of all h is mi stre sse s sh e is the d arli n g

, .

Be side s w hi c h of yo ur p oet s take s n o t the liberty to di sgrac e a god

,

for a co mpli me n t to h is pri n ce ? On e make s A pollo Ki ng Ad metus s ’

she p herd ; an o ther make s Ne pt un e bricklay er to Lao medo n ; an d

t he man of lyric s P i n dar I me an si ngs of [E sculapius s bei ng

, , ,
’

thu n der stru c k for abu si n g h is skill in phy sic out of coveto usn e ss .

Bu t I mu st n eed s say that Jove did ill if Jove was the thu n derer , ,

in b e i n g so u n n atural to h is n e phew an d so e n viou s to so fi ne an ,

arti st However the se thi ngs if true ought n ot to be divulged ;

.
, , ,

no r i n ve nted if fal se by any w ho preten d so much z eal for th e

, ,

g o ds an d their religio n But n ei t her tragedian s nor co medi an s are

.

o n e bit more te n der of the re putatio n of your deitie s for yo u sh all

n o t meet a p rologue th at is n o t stu ff ed with the di sa ster s an d

exc e sse s of the family o f so me god or other I shall say n othi ng .

of th e philo so phers— let the i n stan ce of Socrates serve for al l— w ho

in deri sio n of y our g o d s sw ore b y an oak a go at an d a dog But , , .

So c r ate s you say was put to death for th u s de n yi n g the god s ; it

, ,

mu st be co n fe ssed i n de e d that t ruth h as alway s bee n o n the su ff er

, ,

in g side bu t ye t si n ce the A t he n i an s re p e n t e d Of the se n te n ce an d

, ,

re v e nged h is d e ath with th at of h is acc u se rs an d erected to h im a ,

-
sta t u e o f gold in their very te mp le ; thi s I say is argu me n t e n ough , ,

th at u po n se c o n d tho ught s they came over to Socrate s an d ap ,

r o ved h is te sti mo n y ag ai n st the god s But Dioge n e s al so rallie s

p .

v e ry me rr ily up o n He r cule s and the Ro man cy n ic Varro as ,

it

w aggi shly i ntrod uce s three hu n dred Jo v e s or Ju pite r s witho u t head s .

1
Qu ad fi liu m su u m {E n ea m pe ne in tcrf cctu m Th w rd
, e tcn t i
. ese o s are o n
R iga ltius diti b t b i g
’
s e on , u e n in th a t O f P ame lius d ill tr ti f th t ry
, an an us a on o e s o ,

I h v tra l t d th m ; d th f ll wi
e an s a e e an e o o n g f bl which th p t h v t ld t
a e s, e oe s a e o o
th t r l di gr
e e e na f th h th g d
s ace O e ea en o s, are so c o mm nd fr q tly r on, a so e ue n o ccu
in all th Ap l gi t e th t I will t p r
o o s s, a no e su m th r d r ig r t
e e ea e n o an .

I m V H r k up f rt y thr H r l w ll as
2
Cy i
’
t o an us n cu s a rro e ec o n s o - ee e c u e s, as
. e
thr h dr d h dl J v
ee un Vid T i
e ea e ss o e s. . ra q ll p
ue Al b A l lib ii p 37 9
u on e x. a ex . . .
 Te rtu llia n s Ap ology f or ’
tire Cliris tian s .
47

C H A P T E R XV .

CON C E R N N G T H E I AM E F U L
SH RE P R E SE N TAT I ON OF T H E GO S D
U P ON T H E ST A GE AN D AM P H I TH E A TR E .

T H E p rofan e wits are co n ti nu ally at work to rai se you pleasure at

the di sgrace of the god s ; whe n you se e the farces of Le n tulu s or
H o stilius acted tell me whether it be the mi mi c s or the god s you
,

laugh at Y ou can sit out A nub i s th e adulterer 1 an d se e Lu n a

.
,

masculus played or Dia n a whi pp ed or the l ast w ill an d te stame n t

, ,

of dy i n g Jove or the three h u n ger starved Hercule s But be side s

,
- .

these piece s Of bu ffoo n ery all your co medie s an d tragedie s are 2

,

chiefl y freighted with the u n clea nn e ss of your god s It is a publi c .

p lea su r e to behold So l in sad n e ss for the fall of h is so n Ph aeto n .

You c an se e witho ut a bl ush the mother of the god s old C ybele , ,

sighi n g after a coy she pherd Y ou c an bear to he ar all the ti t le s .

of Jov e s adve n ture s su n g upo n the theatre ; an d s e e wi t h p atie n c e

’

P ari s sit in judgme nt u po n J un o Ven u s an d Mi nerva Wh at a , ,

.

lewd an d i n famou s head is that which is masked over to p erso n ate

a god ! What a pro stitute body formed for th e stage by a lo ng ,

M / mm A bim L
1
ac mM l m t W m y il y
nu j t r fr m
, una ascu u , e c . e a e as co n e c u e o

th e v r l rg m t f th f r
se e a th t th y w r l mp
a u d p bli
en s o ese a ce s, a e e e a a oon an u c
mo ck ery of th e g d th n i w r hi p but o f th m ti d o s t t e n o s n ne o ose en o ne are e x an as

I kn w f o T h titl s f ll b t th t f L un M
o . ul
e d i m m e r o a , u a o a asc us, o n so e e asu e
ex p l i th m ;
a n d if it m y b f rgiv n in
e m tt r f
an m m nt d wh r a e o e a a e o no o e , an e e

th e mm t t r
co il n t t p t in my Opi i it i thi — Th r w i
e n a o s are s e ,
o u n on , s s, e e as n
A y ri m g th C
ss a a t mpl d di t d t L un in whi h wh v r Off r d
on e arrae a e e e ca e o a, c oe e e e
hi s supp li ti n t L w car to b un d r p tti t g v r m t ; b t h
o s o un a as su e e e e coa o e n en u e
wh rifi d t L un s h ld n ti m t r f h i wif Vid A l Sp ti n
o sac ce o u s ou co nu e as e o s e. . . ar a .

i A t i
n C
n on n ll Thi d bt was ubj t c mi l
. araca gh f th a. s no ou a s ec o ca e n ou or e
wit f th time t m k m rry with th g dd L un
s o e d th g d L
o a e e e o e ss a, a n e o un us,
whi h I t k t b th L n M ul ; th gh th r m y b n th r m i g
c a e o e e u a asc us ou e e a e a o e e an n
no t fit t b m ti o d e en one .

2
Sed et I I istrion u m litera a mu em fa d ita tem e oru m de signa n t A n Urb Con d . . . .

400 , th r h pp d gr t
e e a ene a ea si ck n ess an d th e R o man s sup e r stiti o usl y co n ce iti n g
,

th t th wr th f th g d
a e ld a th r wi b p r piti t d th by th i tit
o e o s co u no o e se e o a e an e ns u
ti n of m w g m
o so tf rt i t g e -pl y r fr m H t i whi h th y
e ne a e s, se n o r ce a n s a a e s o e rur a, c e
ca ll d H i tri n s fr m th H t u i n w rd l i t whi ch ig ifi
e s o e , h pl y r
o e e r ra o z s er, s n e s suc a a e .

Vid P lyd r d I
. o t lib iii o
p 13 . Th e p l y in ti m p i lly th
e nv en . . . ca . . es a s e, es ec a e
M imi g w t th t
c ae , iv l wd n ess th t th p t mi mi w r p t d w n by
re o a e x c e ss e e , a e an o e e u o

D miti
o Vid Su t
an . i it j cap 7 Aft rw rd p ll d by Tr j n ;
. e on . n v a a a s, . . e a s ex e e a a
an d th H i t i e by Tib ri Vid T it lib iv
s r one s nd v by N r T it e us. . ac . . .
, a e en e o, ac .

lib iii
. x n d Su t n in
.
, it j a
p 13 A d h d T rt lli
e o liv d i u d y
. v a o us , ca . . n a e u an e n o r a ,

an d n thseeh th i sh fr d m f th t ag i Chri ti n mm w lth h

e ea en ee o s o e s e n a s a co on ea , e

w ld h v p d
ou av r r ns r p n th
e asse th r pl y r d p t t r
a se e e ce u e u o e au o s, a e s, an s e c a o s,
wh o t th m with t bl h th n h did p th i th e g in
c o u n e n an ce e ou a us ,
a e u on o se n a e
w hi h h liv d
c e e .
 Te rtu llia n
’
sAp ology f or Me Cnn stia ns
'

48 .

course of e ffe mi n ac y is th at which pl ays Mi n erva or Hercule s !

,

What p r ofan at i o n an d vi o le n ce is thi s to di v i n e maje sty ! While

you applaud the a tor s d o yo u no t hi ss yo u r god s o ut of the world ?
c ,

Bu t may be I am t o thi n k you more religio us in the amphithe atre ,

where the god s a e bro ught in da nci n g u p o n h uman blood an d

r
,

u p o n the de a d bodie s of cri mi n al s ; t he god s I sa

y w hich supply , ,

the fable u n l e ss it be whe n the poor a c t o r s are forc ed to suff er to

,

the life and be the v ery god s t he mse l v e s For we ha v e see n an

, .

actor t r uly s uff er cas tr tio n in p er so n ati ng the god A t y s of P e s sinu s

a

an d a nother p l ayi n g Herc ule s in real fl ame s ; an d a mo n g the l udi

c ro us b a r b aritie s whi c h a e exhibited at n oo nd ay fo t he e n te r tai n
1
r r
,

me n t of tho se who are more g r e edy of the m th an di n n er I could .

n o t fo r be ar smili n g to se e Mer c u ry g o i n g abo u t with a rod of iro n

red hot probi ng the bodie s to fetc h out t he soul s an d Jove s brother
, ,
’

Pl ut o in like ma nn e r with h is mall e t in h is h an d to fi n i sh tho se

, ,

th at w e re n o t qui t e dead and make the m re ady fo r the ferry bo at ,

- .

But n o w if e v ery o n e Of th e s e thi ng an d man y mo r e of the same s,

co mplexi on I c ould pro d uc e n ot o r i o usly te nd to t he di squie t of ,

yo ur go d s in po sse ssi o n an d to lay their di v i n e ho n o ur s in the d ust

, ,

1
I nte r L u dicra s merz a z a noru m cru d elitat es
'
’ '

d r t d thi
T o un e s an t
. s, w e mus

re me m eb r th t r i g
a in t h e mo n n w r br ght f rth
me n e e ou o h tr fight
u p o n th e t e a e to
with wild b t th
e as s, an d r g
e se mo n in b t t w r ll w d r
co m a a n s e e a o iv
e a ms o ff e n s e
an d d f iv A th r rt w r br ght f rth b t
e e ns e no. e so e e ou o ll d th r f r
a ou n oo n ( ca e e e o e
Me rid i k d with w rd
ian ) n a e , s o ly s on h d tti g with
in o n e an c u n , an d h r th e o t e
h d
an e mpty gr , g
asp in t ri g h h r fl h
and ea n eac ot e s
’
es Vid Sue to n Claud 34 . . . .

so th ta Se ne ca, E p 7 , c o mpa nri g th

. rt
e se t w o so b t Q
s o f c o m a s , saye th , u icqu id
a n tea p ugn a tu m est, misericordia th t whi h thi k r
f u it But a c
. I t ri l
n mo e ma e a to
r rk
e ma i lly i
( e sp e c a h v
s n c e P ame lius an d R igaltius l r light
a e n o t) is, th e
pe cu ia
th t thi
a t
s cu s o m o f M eridi r lti l t i t
an c ue v r
e s e s n o th e 9 th h tr
e se o f th e 4 th c ap e
. l ir t i tl
o f St P au s F s
’
ri thi
E p s e to th e C o n w rd
an s Th eth o thi k
s are . e se , I n
Go d a h th f rth
se t o tl l t
us th e ap o s es as , asit w r i t d t d th
e e app o n e un o ea ; fo r
t l
w e are a spe c ac e to th e w rld o , an gl
d to an e s, an d to me n Thi v r r s e se uns .

all in t r g i ti l
e ms a o n s ca , iax air ovs, h th f rth
a l t
se t o ridi
us as , o r as th e M e an
gl di t r
a a o s, t h e w rd o ale r rly
is p op e whi h ig ifi
Os ten d it , c th r
s n e s th e a u o or
ex hibit r th i h
o of e se n uman sigh ts k T lly
an d L ip sius ma e s Osten d e re M u n u s in u
to be th e same wit t i b th ig ifyi g
h P ropone re M u n u s in Sue o n us,
'

o s tt r
n n th e se e
f rth
o or d r on o thof b t
e se c o m a s, i Vid L ps in sat libii . cap. 18 . Go d . . . .

h th
a f rth
se t o tl l t i t d t d th
us th e a po s e s as , iml a va w oug, as me n a po n e
p
’
un o ea

m
,

j t
u s as th e l t gl di t r w r
as a a o s
-
e e ; a n d diampo w swa d t l
” , w e are ma e a s e c ac e
p .

All whi h vid tly r l t

c e en e a e t o th e M erid ia n oru m cru d elita tes ; T rt lli an d e u an ,
lib . dc pud . it . fr ti d v r th
p 5 6 6 , c e s th e a o e me n o n e e se D
us, P u to n os eus
Ap ostolos nov iss imos elegit, ve lu t Bestia rios ; I thi k n h Go d h as c ose n o ut
tl l t d
us ap o s e s as , as th e be stiari i, o r me n c o n e mn e d t r i by w ld
to be o n in p e c e s i
b t
eas s
”
Th b i g
. e se e n l t bl i t
th e as an d t l whi h
o od e s sp e c a c e s, th t c fo r a d ay ap

p e are d u po n th e th tr ea whi h
e , an d fo r y w r f d th t th y w ld t y
c man e e so o n a e ou s a
o ut n o o n a n d l th ir di r
ose e nn ethi ik wi
for s l e w ld h v i l d d
se R igaltius ou a e nc u e
t i pr i
in h s e x e ss o n , th gh thi k with t
ou I n h r
ou muc wvr I h v
e aso n Ho e e , a e.

tr n l t d t with thi i t m ti
a s a e i s n i a on .
5 0 Te rtu llia n s Ap ology f or ilz e ’
C/iristia ns .

war u n der Ve spasian begin s with the hi story of that n atio n their , ,

origi n al n ame an d religio n an d givi ng a loo se to h is i n ventio n

, , , ,

rep ort s th at t he Jew s bei n g delivered or as he will have it ban i shed , ,

fro m Egy pt an d bei n g in great wan t of water in the de serts of

,

Arabia put the mselve s u n der the c o n duct of so me wild asse s the y
,

me t by ch an ce co n cludi n g th at they were goi n g to dri n k aft er

,

pasture an d bei n g in the very article of n ece ssity thu s luckily

,

re v ived out of gratitude to their be n efactors co nsecrated a he ad

, ,

re se mbli ng that of the be ast s who had befrie n ded the m in extre mity .

Thi s acc o un t I take to h ave bred the o pin io n about the a ss s head ’

because we derivi n g our religio n fro m the Jews might well be

, ,

tho ught to be i n itiated in the worshi p of the same idol .

But y et thi s same author Corn eliu s Tacitu s in truth a great ,

bro ac h e r of lie s in the very same hi story relate s that C n P o mpey

,
.

ha v i n g sacked Jeru sale m to gratify h is curio sity in di scoveri n g the ,

my sterie s of the Jewi sh religio n w e n t i n to the te mple an d fou n d , ,

n o t o n e stat u e or i mage therei n ; wherea s had the y w or shi pp ed ,

any gra v e n i mage he had certai n ly fou n d it in the mo st holy pl ace

,

an d so mu ch the r ather beca use there the va n it y had bee n in n o

d an ger of a di sco v ery fro m strangers th at bei n g a pl ace which the ,

high prie st s alo n e w ere per mitted to e n ter an d w hi c h was co v ered ,

with a veil that ke pt it fro m e v ery other e y e As for the obj ectio n .

of the ass s head I can n ot but ad mire you sho uld i nsi st u p o n it
’
,

agai nst C hri stian s y ou who can n ot de n y but that you pay divi n e
,

ho n ours to all the beasts of burthe n to a s e s head s an d bodie s ,

s
’

both together with their godde ss E po n a 1 But here p erh aps lie s
, .
, ,

the cri me that a mo ng the worshippers of every an i mal we should

,

ridi l ly i mpr v d by m m d r th i t t di r dit th mir l f

cu o us o e so e o e n a e s s, o sc e e ac e o

M i m ki g th
o se s n w t r fl w t f th r k wh
a n t t th m lv t
e a e s o ou o e oc , o con e n e se es o

so lv thi mighty w rk ly by yi g with

e s i f r o th t M on did sa n an a r o assu an ce a o se s

all h did i thi by th h l p f

e n wild whi h h m d t f ll w h im by
s e e o a ass, c e a e o o o ,

th g ity f whi h thir ty h di v r d

e sa ac r t ri g i th r k a se c e s n n e oc

p t bl
o c s ass e sco e e .

C m
1
uEp Thi E p
su a w th g dd on a . d i lik wi s ona as e o e ss o s a es, an s e se

t k
a ti f d r d by M i ti F li j t R ig lti r d it Th gh
en no ce o , an ea nu us e x us as a us ea s . ou
th r i t r ibl di p t m g th riti
e e s a e r e gr t y d v ry littl w l
s u e a on e c cs , a ea cr ,
an e e oo ,

a b t th p lli g d q tity f thi g dd

ou e s e n m ; anm p lli g it uan o s o e ss s
’
na e so e s e n

H ipp d m ki g th middl
on a, an yll bl l g ; th r p lli g it R ig lti
a n e e s a e on o e s s e n as a us

d o e s, d m ki g th
an middl yll bl h rt d th P r d ti i h i
a n e e s a e s o , an us u en us n s

Apotlzeosi mak es it ,

N emo Cloacin a a ut E pon a su e r astra

p D ea ou s .

Wh oe v e r thi k it w rth whil m y thi p i t f lly l r d by D r

n s o e a se e s o n u c ea e . Ho y l dy a

in h is t p th t p s g in th 8 th S t f J uv l
no e u on a as a e e a . o e na .

j u rat sola m E pona m .

 Ap ology f or fi re Clz ristia n s
’
Tertu llia n s .

be t he ass w or shi pp e r s o n ly I o me n ow to ano t h e r cal umn y

- . c ,

which blacke n s us w ith the adoratio n of a c r o ss ; an d he r e I sh all

1

p ro v e the c al u mn i ator hi mself to be a fello w w o r shi pp e r or sh ar er

-

in the s can dal ; fo r he that wor shi ps an y p iece o f ti mb e r is guilty

of t he thi ng c h arged u po n us ; for w h t sign ifie s the di ffere n c e of
a

d r e ss an d figu r e while the matter an d sub sta n c e is the same — they

,

are woode n god s at be st ? Yet wher e is the differe n ce betwee n a

p lai n cro ss an d yo u r A the n ian Pall as an d Pha r ia n C ere s which , ,

Sed etqu i Cruc is R elzgz osos nos putat

'

. ri itiv h ri ti
Th e p m e C s an s ( as I h v a e

lr dy b rv d
a ea o se e up on J ti rt r fr
us n M a y ) , ig i g th
om s n n lv
e mse b ti with
e s in a
p sm
ig r
th e s n o f th e c oss, an d th e co n s an use o f t t it l t a mos t
in th e mos commo n
ti
a c o ns o f lif h
e in r th ir r ifi d
on o u o f e c uc e t r w r d f d by
M as e , e e e ame h th
th e ea e ns

as w r hi r
o s p p e s o f a c o ss r . T rt lli th r f r thi l
e u an e e o e in s t hi lf wi
p ace se s mse to pe
o ff this sc an a d l fr o m th e C hri ti
s an s, an d d it oes t lly thi k
as e ff e c u a , I w rd
n , as o s
can d o it. And ye t Pame lius is so e v ry g isan u n e as to a ffir th t thi
m a s g
p assa e ,
h wvr d rt d
o e e un e s oo , mos ce t rt i ly k
a n w r hi
ma e s for th e o s p o f th e c o ss r Th t
. a

is, le t T rt lli
u an s e ak wh t he will g i t
a a ns th ew r hi r
p o f th e c o ss, ye t h e
k it
e a o s

t rt i ly
mo s c e a n sp e a s fo r ; but le t us co n s e th e cas e id r . th r h r
Our au o is e e
not on ly w ri g
an s e n r t rti g bj ti
bu t e o n th e O e c o n o f w r hi i g r
o s
pp n a c o ss u pon th e
o bj t r th
ec o s e mse lv e s, an d to thi r k
s pu po se ma e s u se o f th e a rg t
ume n a d lzomz n e m
'

an d sa s y th t th y
a e o f all me n h ad th e l t r
e as h rg
e aso n to c a e th ew r hi o s
p of a
r
c o ss u p on C hri ti
s an s , b e cause th re e w as n o t an i g th y r t d
ma e e e ec e wh t
but a

r e se m bl d r
e a c o ss in p a rt an d th with
en l rt
h is u sua sma n e ss co n c u e s l d th t a we
wh o w r hi
o s tir r if
p an e n e c oss, we d o w r hi it
o s p , me thi k h v
n s a e muc h b tt r
th e e e
on ito f yo u, w h o w r hi it ly by h lv
o s p on a es . I f we do w r hi it
o s y thi
p , sa s
”
s
t t r
c o mme n a o , is o n ly wia se an d w ry
a r i fr
ex p e ss o n , t with
e qu e n ri itiv
th e p m e
th r f r f d w r hi
Fa e s for e a , h ad h e con e sse th e o s p o f th e c oss e e , r fr ly it ight h v m a e
co n fir d h th
me th e e a e n in e o ld o a th ir id l try . A nd thi s is sotr y
u e , sa s P ame lius ,

th ta in th e 2 1 cap . T rt lli d r t
e u an u s n o t spe a k th t
o ut a th e C hri ti w r hi d
s ans o s
pp e
C hri t
s , bu t God o n ly thr gh hri t
ou C s . But wi r rvse e se e s an dw ry a e xp re ssmn s,
an d suc h i fr d w r tr g thi g
p o us au s, e e s an e n s to ri itiv hri ti
p m e C s an s I d l try
. o a w as
r ig i g
th e e n n sin o f th ti
e se mes, an d wh t a all th e C hri ti l g t
s an ap o o is s will
yo u
l b r t
fin d a ou mo s o f all to e xp o se an d ridi l c u e o ut o f th e w rld J ti
o . rt r
us n M a y
spe n s d gr t rt
e a pa o f h is Firs t A olo d i g l i ly
p gy in o n so, p a n and pu c affi m n bli ly r i g
th ta th e C hri ti w r hi d
s an s o s ppe o n e God o n ly in th e Tri ityn r
o f P e son s, an d
a rg r t g i t w r hi i g
u e s at th e same a e a a n s o s r
pp n o f c o sse s as T rt lli h r d
e u an e e o es.

l d
M in utiu s Fe ix o es th e e same v ry lik wi
e y
se , an d sa s in th e r t vi
p e so n of Oc a us,
Cru ces et ia m nec colimus, nec opta mus ; “ as for c osse s, w e n e r ith r d ir e e s e no r
w r hi th
o s
”
. . T rt lli
p e m, p 89 A n d o ur e u an is so h o ld a writ r fr
e , so e e an d o p e n
f i lbr l tir
in h is c o n e ss o n s, and so i e a o f h is sa e up o n all o ccas o n s, i th t a w ld
he ou
l t
be th e as man I s o u h ld h rg with r rv
c a e e se ti
e an d c au on . f l di ti ti
Th e use u s nc on
b tw
e een L a tria an d D li v r t r d i t
u a ne e en e e n o h ish d ea ; no rdid an fir t
y o f th e s

th r v r i gi th t th r
Fa e s e e ma n e a e e w as an y thi g n in th e C hri ti r li i whi h if
s an e g on c

di v r d ight fir
sco e e m co n h th
m th e e a e n s in e th ir id l try o a . v ry h t r
A n d in th e e c ap e
r f rr d
e e e to by th r k it
P ame lius, o ur au o ma e s h is b i us n e ss to vi d t n i ca e th e
C hri ti fr
s an s o m th e c a h rg e of id l try by r vi g h i t
o a , p o n C r s to be th e L o os , th e g
So n o f God , an d tr l y
u an d r rly
p o pe Go d , an d th t thi h y t ti
a s i
pos a c u n o n o f
th e divi with
ne th e h t r
uman n a u e was th e f d ti
o un a o n o f th t divi w r hi
a ne o s
p
wh h hri ti
ic C s an s
pa id to C hri t s ; to whi h c ll t h t r I r
e x ce e n c ap e e co mme nd th e
r d r
ea e .
 Te rtu llia n s Apology f or Me Cnrz stz a n s ’ ' '

52 .

are but r ude un poli shed p o st s ex po sed w i t ho ut a str o ke or im

,

p r e ssio n of the arti st u po n th e m ? There is n o t an i mage yo u ere c t

but re se mble s a cr o ss in par t ; so that we who wo r shi p an e ntire
cro ss if w e do w o r shi p it me thi nk s have mu c h the bet t er o n it of
, ,

you wh o wor shi p but half a c ro ss .

I have already men tio n ed how all yo ur earthe n god s derive

the ir divi n ity fro m a c ro ss the i mage maker putti ng the clay upo n ,
-

c ro sslike e n gi ne s before he for ms it

; but yo u like w i se adore your
godde ss Vic t oria in thi s for m for cro sse s are the i nward part of ,

thi s deity yo ur t r o phie s bei ng o n ly p ole s l aid ac ro ss an d co v ered

, ,

over wi t h t he sp oil s of the e n e my For i n d e ed the Ro man r e ligio n .

is e n tirely marti al ; t hey wo r shi p t hei r st n d ar d s an d s w e ar by a ,

their stan d ar d s n d pay divi n er re spect s to their sta n d ar d s more

,
a

th an to any other god wh tever A ll the r i c h e mbo ssme nt s an d a .

e mbroidery of i mage s u po n yo ur c olours are but ne c klace s to a

cro ss and the fl ags an d strea mers are but the robe s of cro sse s ; an d
,

really I ca nn ot but co mme n d yo ur care and te ndern e ss in n ot

letti ng y our c r o sse s go n ak e d an d n ot c o n se crati n g the m till they ,

are in the be st appa r el Other s with a greater show of rea so n take .

us fo r wor shi pp e r s of the su n 1 The se se n d us to the religio n of .

P ersi a though we are far fro m adori ng a p ai n ted sun like the m
, ,

who carry abo u t h is i mage everywhere upo n their bucklers Thi s .

suspi c io n took its r i se fr o m he n c e becau se it was ob served th at ,

Chri sti an s prayed wi t h their face s tow ard s the ea st But so me of .

o u like w i se out of an a ffe c t at io n of adori n g so me of the c ele sti al

y
bodie s w ag your li ps toward s the ri si ng sun ; but if we like the m , ,

1
A 1 pl l m i
2: t i imili
a ne l m
zu d t D m
a n us t m H r e v er s u s so e cre an eu n os ru . e e
g i it i v ry b rv bl (th gh P m li th ght it h i b t w y t t
a a n s e o se a e ou a e us ou s es a no o

ob rv it ) th t th wh bj t d th w r hip f th un t C hri ti
se e a o se o o did it ec e e o s o e s o s an s,

with gr t r pp r ea e f tru th th n th
a wh bj t d th w r hippi g
e a an ce o a ose o o ec e e o s n a
r
c oss .T h gr d f thi l d r y h v i th t t but th t whi h I thi k
e o un o s s an e ou a e n e ex a c n
w rthy
o ti i thi th t T rt lli n i thi pl
o ur no ce s pr ly y th t th
s, a e u a n s a ce ex e ss sa s a e
C hri ti s i h i ti m w r hi pp d t w rd th
an s n s t ; h y th m lik wi
e o s e o a s e e as e sa s e sa e e se

i h i b k d N t lib i
n s oo
p 13a d d C l m Al
a . . dri n St m 7
. ca .
, an so oe s e e ns e x an u s, ro . .

A d l
n Orig
a so H m 5 i N m en,
ca 4 p 2 10 a Th ir lt r w r ll y n u er. e a a s e e u su a
p .
, .
, . .

pl d t th
a ce t d wh th y w r h pp d th y lw y t r d t th lt r
o e e as , an en e o s i e e a a s u ne o e a a .

A d th r f r wh n S r t
n e e o e m ti n th h r h f A ti h i whi h h e
e oc a e s y en o s e c u c o n oc , n c sa s

th e alt r t d t w rd th w t h with l dd th t th it ti n f th lt r
a s oo o a s e es , e a a s a e s ua o o e a a

w asi v rt d Vid S r t H i t lib v p 2 2 A th J w th r f r b w d

n e e . . oc a . s . . . ca . . s e e s e e o e o e
th m lv d wn t w rd th m r y- t
e se es o did th Chri ti in lik m r
o a s e e c se a , so e s an s e ann e

b w th ir f
o t w rd th h ly t bl pr y i g with th p bli ca
e aces o a s G d b e o a e, a n e u n,
“
o e

m r if l t m
e c u i r o i vid t fr m th lit rgi f St Chry t m d
e a s nn e as s e en o e u es o . sos o an

St B il
. S littl k n wl dg
as . f ti q ity
o mu h wilfu l d i r p t t th
e o e e o an u , o r so c s es ec o e
b t Chri t i in th e p r t g d m m h w i
es s an s d m i g th m t
u es a e s, o so e en s o n co n e n n e os

p ri mitiv d r v r e n ti l
e an re m y f b wing t w rd th t bl Of th L rd
e e a ce on o o o a s e a e e o .
 Te rtu llia n
’
s Apology f or th e C/z ristian s .
53

celebrate Sun d ay as a fe sti v al an d d ay of rej oicin g it is for a reaso n ,

vastly di sta n t fro m that of wor shi ppi ng the sun ; for we solemn i e z

the d ay after Sat urd ay in c o n tradi sti n ctio n to tho se who call thi s
d ay thei r S bb ath an d devote it to e ase an d e ati n g de v iati n g fro m
a , ,

the old Je w i sh c usto ms w hich they are n ow very ign ora nt o f

, .

But there is a stran ge editio n of o u God n ow exp o sed about r

the city ; the p i c ture was publi shed first by a ra scally gladi ator ,

very n otable fo r h is dodgi ng tri c k s in c o mb ati n g w i t h beast s an d ,

u bli shed I sa w ith thi s i n sc ri p tio n— Ono c h o e te s the God of

p y, ,

the Chri stia ns He h ad the ear s of an ass with a hoof o n o n e

.
1
,

foot an d holdi n g a book in an other an d c l o thed in a gow n We

, ,
.

could n ot forbe r smili ng both at th e n ame an d the extrav aganc e

a

of the fig ur e But they c ertai nl y o ught to fall dow n before thi s

.

bifo rmo us deity u p o n h is fir st a pp e ar an c e who are u sed to wor shi p

, ,

su c h mo n strou s co mp ou n d s bra n chi n g out i nto the he ad s of a dog ,

an d a lio n an d with hor n s like a b u c k an d a am an d with hau n che s

,
r ,

like a g oat an d shank s like a serp e n t w ith w i ng s u po n their feet

, ,

an d b ac k s .

But thi s
over and above becau se the world should see th at
is
I h ave n o t o m
,

itted a nythi n g i ndu strio usly an d n ot o nly an swered ,

all the obje c t io n s but t ur n ed the m up o n our adver sarie s an d n o w

,

h avi n g wi ped o ur selve s c lean of their asper sio n s I sh all pro c eed ,

to the demo n stratio n of t he Chri sti an religio n .

C H A P T E R XV I I .

C ON CE R N N G T H E I GOD OF C H R ST I I AN S .

T HE God we worshi p is on e Go d th at A l might y Bei n g who , ,

fe t ched thi s w hole mass of matter wi t h all the ele me n t s bodie s , ,

an d s irit s whi c h co m o se the u n i v e r se

p p p urely out of n othi ng by , ,

the w ord of H is p o w er which spoke the m i n to bei ng and by ,

th at w i sdo m which ran ged the m i n to thi s ad mirable order for a ,

beco mi n g i mage and gloriou s ex pre ssio n of H is divi n e maje sty ,

D Cl m ti
eu s m O n t
z
'

s C a noru r i g th vri l ti f th i
n oc oe es. o n ce n n e a o us ec o ns o s
w ord , se e R igaltius upo n thi s p l ace , an d Voss d e I d ol
. . lib iii
. . cap . 5 , p 5 63
. .
 T e rtu llia n tire Cnristz a n s
’
Ap ology f or
'

54 s .

whi ch w o rld the Greek s c all by a word i mplyi n g beauty Thi s .

sa me Go d is i n vi sible t hough we di scern H is i n fi n ite maje sty in

,

all H is w ork s an d w ho m we c an n ot tou c h tho ugh re r e se n t e d to

, p ,

us by di v i n e revel at io n an d u n ited to us by H is Spirit ; an d in co m

,

p rehe n sible tho ugh w e co me to so me i mp erfect idea s of H im by the

,

hel p of our se n se s .

The se are the c harac ters of the true God but that God which is ,

se n sibl y vi sible p al pable an d co mprehe n sible is of le ss val u e th an

, ,

the v ery eye s th at se e H im an d the ha n d s that han dle H im an d , ,

the u nderst an di n g th at gr asps H im ; for that which is i mme n se is

me asurable by n othi n g but it self the thi ng s that are forc e the , ,

k n o w ledge Of H im i n deed in so me mea sure u po n us but our ,

capacitie s can n e v er hold H im An d thu s by the evide n c e of H is .

work s an d t he i mme nsity Of H is bei ng God be c o me s i n telligible

, , ,

an d at the same ti me p a sse s all u n der st an di n g An d t hi s it is .

th at re n der s me n witho u t excuse because they care n o t to retai n ,

that God in their kn o w ledge who m t hey c ann ot avoid k n owi n g , .

For shall I sh o w you H im in the vast variety of wo n ders whi c h

e n c o mpass our bei ng s an d pre serve the m an d which serve n o t
, ,

o n ly to fill u s with delight but awe an d w o n der ? Sh all I sho w

,

you H im fro m the i n ward te sti mo ny of your very so ul ; which ,

n otwith st an di n g its p re ssure in thi s p ri so n of the body ; n o twith

sta n di n g it h as be e n scribbl e d over by v i c iou s i n stitutio n s or i n c lo sed ,

by b d example s ; n ot w ith st an di n g it h as bee n e mascul ated b y

a

l ust and co n c upi sce n ce an d in bo n d age to the w o r shi p of fal se

,

god s Yet n everthele ss I say whe n the so ul co me s to herself as

.
, , ,

fro m a debauch o r after slee p or a fit of si ck n e ss an d re c overs

, , ,

her he alth an d refle c tio n sh e h as reco ur se to the n ame of the Go d

, ,

an d i n v oke s H im by the si ngle n ame of the God Thi s bei n g the .

p ro per ti t le an d e mph a t i c ally ex pre ssi v e o f the true God ; the

,

great God the good God t he God whi c h is the gi v er o f all go o d

, ,

thi n g s are fo r ms of spee c h in every o n e s mo u th u po n spe c i al

,
’

o c casio n s Thi s God is appe aled to as the J u dge of t he world by

.
,

s ayi n g God see s e verythi ng and I re c o mme n d my self to God an d

, , ,

God w ill reco mp e n se me Oh ! wh at are all the se sayi ng s but the

.

w riti n g s of Go d upo n the hea r t but the te sti mo n ie s of the soul ,

th us far by n atu re C hri sti an ? An d w he n sh e h as the se word s in

her mouth sh e t urn s n ot her eye s to the capitol but U p t o heaven
, , ,

as well k n owi n g th at to be the re side n ce of the livi n g God an d ,

that He is the author of her bei ng an d he ave n the pl ac e of h e r ,

origi n al .
 tlz e ca esi u m
’
Te rtullian s Ap ology f or .
55

C H A P T ER XV I I I .

I
C ON CE R N N G T H E SE PT U A G I N T ,
W R I TI N GS OF T H E P R O P H E T S
OR T H E
TR A N SL A T E D I N TO GR E E K B Y T H E E N D E AV OU R S O F P TOL E M Y
P H IL A D E LP H U S .

BU T in order to bri ng me n to a more p erfect an d p owerful

k n o w ledge of the di v i n e n ature an d al so of the method s of H is ,

w i sdo m an d th e l aw s of H is will God h as added to the light of

, ,

n ature an i n str u me n t in writi n g of the s e thi n g s for the i n str u ctio n ,

of tho se who are willi n g to be at the p ai n s of i n quiri n g aft er H im 1

,

an d de sirou s to fi n d H im in their in quirie s an d to belie v e H im

'

whe n fou nd an d serve H im whe n believed For thi s e n d the mo st

,
.
,

ju st and i nn o c e n t p erso n s su c h who h ave li v ed up mo st faithfully

,

to th e i nstructio ns of n at ur e and co n seque n tly the mo st beco mi n g

,

or the be st prepared su bject s for l arger co mmu n ic at io n s of divi n e

k n owledge su ch I say were se nt o ut fro m the begi nn i n g w ith
, , ,

mighty e ffusio n s of the Holy Spirit to preach to the w orld t h at the r e

is but o ne o n ly God th at it is He w ho cre ated all t hi n g s an d
,

for med man o ut Of t he e arth ( for He i n deed is the true Pro metheus) ,

who methodi ed the world i n to thi s v ariety of seaso n s an d in

z
‘

su cceedi n g age s p ubli shed H is divi n e maje sty an d v e n gea n ce by a

del uge of water and fire an d bri msto n e fro m he av e n who h as

, , ,

p o si t ively deter mi n ed the law s He w ill be served by if w e will ser v e ,

H im with acce ptan ce which l aw s you k n ow n o t an d will n o t le ar n

but to the ob ser v ers of them h as de sti n ed re w ard s w ho w he n He , ,

c o me s to j u dg m e n t at the last d ay h avi g r ai sed a l the d e ad th at

2
n l ,

h ave bee n de ad from the begi nn i ng Of the world an d re stored to ,

e v ery man h is body and su mmo n ed the whole world before H im

,

to exami n e an d ren der to all acco r di n g to their work s He will ,

reco mp e n se H is tr u e w or shi ppers w ith life eternal but will se n te n ce ,

the wicked i n to perpetual r unni n g streams of fire everlasti ng .

1 v l ti
Si qu i ve lit de D ea in qu ire re, e tc dd d
R e e a o n w as a. it e for th e ass s an ce
o f corr t d t r
u th it
p e n a u e , b ut enwi ly t
w as so r d with light
se em e e
p d rk an d a n e ss,
th t th
a ly
ose o n rh
w h o se a cri t r with
th e Sc p u e sh t h rt an rd r
o ne s e a , in o e to
b li v b y wh t th y
e e e an d o e a will
e fin d , b tt r th
be th e e e h v rr d
fo r em W oe e e a s .

th with h di iti will

em suc a s os
p on hi lf find it t d b li v th
mse n e ce ss a e to e e e em ;

acco rdi g th t
n to vi r
a o f o ur Sa ou , will
I f an y man will h ll
d o H is w , he s a k no o f
d tri wh th r it
th e o c ne , e e wh th r
be o f Go d , o r k e e y lf
I spe a o f m se
”
.

2
r g
Su sc it atis omn ibu s ab in itio def u n ctis T rt lli
H e e a ain w e fin d . e u an , as
w ll
e asJ ti rt r
us n M a r ly g i t
y , e xp ess D dw l
a a ns Mr i o li t d
’
e l s n ot on o f a
. mi e
r rr ti f d d
e su e c on o un e t r l r lity
upo n th e n a u a mo ta l o f th e sou .
 6 Te rtu llian Ap ology f or tlz e C/iristia n s
’

5 s .

The se thi ng s were o nce the subject of our wit an d d rollery 1 as ,

they are n o w of your s w e have bee n heathe ns as yo u a e fo r me n ,

r ,

a r e n o t b o r n but made Chri stian s As to tho se excelle n t per so n

, .

a ge s I me n t io n ed so e trao r di n a r ily a ssi sted to pre ach the w o rld i nt o

, x

t he n oti o n o f o n e o n ly God they were called pro phet s fro m their Offi ce ,

o f fo r e telli n g thi n g s to c o me The oracle s they delivered an d the .

,

mirac le s they wro u ght for the c o n fir matio n of di vi n e tr u t h w ere c o n ,

sig n ed to w ri t i ng an d the book s trea su r ed up an d are p re served to t hi s

, ,

d ay for the mo st lear n ed of the Ptole my s sur n amed Phil ad e l ph us , ,

an d t he mo s t c u r iou s man livi ng in all sort s o f litera t ure an d ,

rivalli ng Pi si stratus I suppo se in the glorie s of a lib r ary a mo ng ,

2
, ,

other c hoi c e pie c e s whi ch he h un t e d after famed either for their ,

an tiquity or the r aritie s they c o n t ai n ed by the advi c e of h is library ,

kee per De met r iu s P h ale re u s the mo st approved g r a mmari an an d

, ,

1
H ac cl n os ris i mu s w rd w find
a liqu a n d o, de o estris f u imu s . Fr om th e se o s e
th t T rt lli h d b
a e u h th an d u h a t h d m d v ry m rry
ee n a ea e n , an s c a o ne oo as a a e e e
with th Chri ti n r ligie H h d s qui k a d p i t d e wit d g d on . e a as c an o n e a , an as oo a

k k t r llyi g d ridi l
n ac a a th b t f th m d h i t l t thi w y d
n an cu e as e es o e , an s a en s a , an
hi r f lif ( whi h by h i wn f i n w
s co u se o e n f thc h t t ) d bt s o c o n e ss o as n o e o e c as e s , no ou

p r v k d ll h i
o o etir g i t d tri
a w
s sa nd r t h i i li ti
e a a ns a oc n e so n e , a so c o ss o s nc na o ns .

H w v r p
o e ri
e , id r ti
u d w ighi g m tt r w ll t g th r h w
o n se o us co n s e a o n , an e n a e s e o e e ,
e as
o v r p w r d by th g d
e o e e nd vid f divi tr th i pit f h i p i
e oo n e ss a e e n ce o ne u ,
ns e o s ass o n s.

A d th lib rti
n e d b li v r f
e w g ( wh
n e s an by n m un bfr e e e s o o ur o n a e o a re o e an s e o e

h d with
an T rt lli ith r in p i t f wit r
o ur e u ) w ld th y b t
an e e o n o or e aso n , ou e u as

i mp rti lly mi th p r f f Chri ti ity th y w ld fi d th m lv s

a a e xa ne e oo s o s an , e ou n e se e as
u nabl t with t d th m
e o th r f s an hi m lf t b e as o ur au o c o n e sses se o e .

2
t t m pi T h libr ri f P t l my d P i i tr t th ty r t
'

s zs ra u t o n ar, e c . e a es o o e an s s a us e an

are b th m ti d by A G lli lib vi p 1 7 b t T rt lli n p k d bt

o en o ne . e u s, . . ca .
. u e u a s ea s ou
fully wh th r P t l my Phil d l ph r t d h i libr ry i i mit ti n f Pi i tr t
e e o e a e us e e c e s a n a o o ss a us

o r n o , and t with tr b
no it i p r b bl th t th kin g f P rg m
ou e a so n , e cause s o a e a e O e a us,
i i mit ti n f wh m P t l my
n a o t p h i libr ry w
o o E m All tho e i t se u s a ,
as u e ne s . e an c e n
F th r h v b li v d ft r J
a e s a e ph d P hil
e th t th v r i n t ly f th
e e a e o se us an o, a e e s on o on o e

P t t h b t f th wh l Bibl mm ly ll e d th S pt gi t w
e n a e uc u o e m o e e co on ca e e ua n ,
as co

p d by v ty tw J w
o se se t t P t l my Phil d l phu w h d ir d t h v
en - o e s se n o o e a e s, o es e o a e

th J wi h b
e e k i Gr k t d r h i m g ifi t libr ry t Al
s oo s n eedri d r o a o n s a n ce n a a e x an a, un e

th r d p rvi l f D m tri P h l
e ca e an su e Ath i sa Wh t th riti
o e e us a e re us, an e n an . a e c cs
h v i n urg d g i t thi pi i f th F th r
a e s ce e a d g i t th
a ns th rit y f s o n on o e a e s, a n a a ns e au o o

Ari t nd A ri t b l
s aeus a
p wh m ( y th y) th F th r t k thi t ry in
s o u us, u on o sa e e a e s oo s s o

tr t w ld b t t di t i rt h r
us , ou e d th r f r I r f r th r d r t th
oo e o us o n se e e , an e e o e e e e ea e o e
I m d D P i p r limi ry D i rt ti b ut th th r f th Bibl l i
ea e u n s
’
e na sse a on a o e au o s o e e , vo . .

se c . 3 p 35 ,H w v r I . t b t y th t I d v rily b li v th t th r
. o e e , c ann o u sa a o e e e e a e e
w as a Gr k v r i f th Bibl m d i t h ti m
ee e s on O f P t l my Phil d l ph u fe e a e n e e o o e a e s or

t m it d
o e t m r dibl th t th
oes n o th r f th b k whi h p
se e c e d r e a e au o s o e oo s c ass u n e
th title f A ri t es o d Ari t b l n tir l y f rg d th
s ae us an wh l t ry m h m r s o u us e e o e e o e s o uc o e
r bl i it t b li v t h t t h
e aso na e s th r ly dr d p rt i m tt r f f t
o e e e a e se au o s on e sse u a ce a n a e o ac

with m dditi so f th ir w
e a F Si m j t r th t thi v r i w
o ns o e o n . . on co n e c u e s a s e s on as

ca ll d th S pt gi t b
e e it w ppr v d by th S h drim b t thi lik
e ua n , e cause as a o e e an e u s, e
m t f hi
os nj
o t r i wild nd with ut y f und ti n S l ik wi B
s co e c u e s, s , a o an o a o . ee e se .

Stilli gfl e t s O g S
n elib i c p 3’
ri . ac. . . a . .
 ’
58 Te rtullia n s Apology f or tire Claristia n s .

tio n s before any of y our for ms of governme n t before the olde st o f

, ,

yo ur book s an d the origi nal of man y n atio n s an d fo und atio n of

, ,

man y famo us c itie s an d the v e ry greye st of hi storia n s an d l astly

, ,

befo r e t he i n ve n ti o n of letter s 1 ( the i n ter preters of thi n gs an d the ,

mo st faithful re po sitorie s of ac tio n ) and hitherto methi nk s I have , , ,

said bu t little I sa
y therefore before the very bei n g of y o u r god s
, ,

y our te mple s or ac le s an d sa c rific e s w e r e the w r iti ng s Of o n e of our

, , ,

p r o phet s ext an t w hi c h are th e t r e asury of the Je w i sh r e ligio n an d

, ,

by co nseque n ce of the C hri sti an If you h ave heard of Mo se s the .

pro phet I will tell yo u h is age ; he was co n te mp o rary with I nac h u s the
, ,

fir st ki n g of the A rgive s Older by th r ee hu n dred an d n i n ety three

,
-

ye ar s th an Dan au s the olde st in your hi storie s A bo u t a thou san d

, .

y e a r s before the de structi o n of Troy or as others recko n about , ,

five h un dred ye r befo r e Ho mer ; 2 the re st of the p ro phets tho ugh

a s
,

later th an Mo se s yet the l ate st of the m fall in w ith so me of the first

,

of y o ur sage s l awgiver s an d hi sto r i n s The p r oof of the se thi ngs

, ,
a .

is n o t a matter of mu c h di ffi c ulty but o n ly it w ould swell thi s ,

1
Bfr
Ip sos d e n iqu e efi g ies lite ra ru m, e tc v ry e o e th e e u se o r n o
. e e of k wl dg
l tt r
e e s . g r lly k wl dg d by r d t
I t is e n e a ac n o e e H e o o us, Ph ilo stratus, an d th e mo s t
l r d
e a ne r k th t
o f th e G e e s, a r iv d th ir v
th e Graec ia ns e ce e e e e e s o m th e ry l tt r fr
h ii
P oen c an s by d th r r
Ca mus ; an d P arius, th e au o o f th e G e e C on c e in th e k hr i l
r r k
M a mo a Arun d e lian a, ma e s C ad mus s c om n i gi t r ’
n o G e e ce to be in th e me ti
ll
o f H e e n , th e so n o f D li whi h
e uca o n , rdi g c ac co n to C appe llus w as n n o M un A .

2 99 5 , th ou gh ld t it
M r Se e n se s. thi g l w r
so me n o e , in th e e e e n e ne a o n l v th g r ti
ft r
a e b t ti
M o se s , a o u th e me o f Samue l th t r kan d a th e G e e a p a e came om l h bt fr
h ii
th e P oe n c an o r H e br w e vid t fr
, is e v ry
en d
o m th e e so un o f th e n ame s o f th e
l tt r
e e s, as w ll th ir f r
e as e rd r Th
o m an d o r k
e us th e G e e afa a ans
o. e s to th e
’
wr
He e br w a le / z , fli r-a to bet/ i im l Bé -a to d alot/ all whi h
p e
z , y n/ 4 a to g e , xq z , e tc c ,
b th
o as t o fr rd r
o m, o e , an d n ame ,
yo u may se e in a a am e x e th e di gr hibit d by
gr t
ea Bo ch art Geogrlib i
. cap
. 20 An d fo r an
. . . n
. of s o in G e e ce , ythi g hi t ry r
w e me e t with thi g b f r
no n e o e th e e nn n b gi i g
o f th e O ymp a s, e n th e o l i d wh w rld
b v thr th
w as a o e ee dy r
o usan
’
e a s s an n t di g .

2
Qu inge n tis a mpliu s et H omeru m h dr d y r b f r
F e un e ea s
. e o e iv
H om .

J h fir t b k g i t A i
o se p u s in h is s oo a a ns y th tp on sa s ti
a th e Graecian s o f all n a o n s,

th gh th y b t d
ou e o as e h
so muc ti ity o f an l t r
qu , h ad th e e as it e aso n s to d o ; fo r
th y w r
e e e but o f y t rd y es e r a t gy ti
in e sp e c o f th e E h ld p ans, C a e an s, an d
h ii
P oen c an s, an d th t twith t di g th y b t d
a no s an n e i v ti
oas e l tt r
o f th e n e n on O f e e s
fr d
o m C a mus, ye t co u ld th y r d
e i ri ti
n o t p o uc e an ig l tt r
y nsc p o n o r s n o f e e s in hi s
ti th t r t
me , an d a H o me w as th e mo s an c e n i t b k t t g th
oo e x an amo n em n or w as
thi l ft writi
s e in g l r t ly by h rt lik th r g
n , bu t ea n on ea th r f r
e o e so n s, a n d e e o e we

fi n d so man y fr g t i
a me n s an d gr iti n co n w rk wh th y
u e s in h is o s en e came to be
c o mm itt d writi g fr b r
e to n om ry
a e me mo hri J h th ght
But e e n o se p us is . ou to
h v tr i d
a e s a ne i t b
th e p o n to o far, i ri ti
e cause o f th e n sc p o n o f A mph itrio at
Th b e e s, in th et l A ll
e mp e o f I i l tt r
p o o I sme n ius in th e o ld o n c e e s, an d tw o
o th r r d t
e s o f th e same age to be se e n in H e o o us, an d fo r so me o th r r e e aso ns .

Vid Bo ch art Ge og
. . lib i ca .
p 20h w v r thi
. But o e e
. rt i it th t
. . s be , c e a n is a we

r rd
fi nd n o e c o s o f hi t ry s o r till
in G ee ce w rld ll thr th
th e o dy r
w as fu ee o usan ea s

o f age an d mo er .
 Ap ology f or tlz e Cnristia n s
’
Te rtu llia n s .
59

di sc o ur se beyo n d the boun d s of an A p ol o gy it is mo r e tedio u s than ,

hard ; for abu n d an ce of vol ume s a e to be c arefully sear ched i n to r

to make the co mpu tatio n by a di ff eren t ge st ure of the fi n ge r s .

We must u nlock t he ar c hive s of the mo st a ncien t p eo ple of the ,

Egyptian s C haldea n s an d Ph oe n i c ian s We mu st appe al to

, ,
.

the writers of tho se c o un trie s who obliged po sterity with the

k n o w ledge of the se thi n gs namely M ane th o n the Egy pti an , , ,

Bero sus the C h alde an I o mus the Phoen i c i an Ki n g of Ty r e an d

,
r , ,

their foll o w ers Ptole my of Mende s an d Me n ander the E phe sian

, , ,

an d Demetriu s P h ale re us and Ki n g Juba an d A p io n an d , , ,

Th allu s and Jo sep h us a Jewi sh writer of Jewi sh an tiquitie s who

, , ,

either app roved the se au thors or di scovered their e rr o r s 2 We .

must al so c o mpare the regi sters of Gree c e to see wh at thi ng s were

do n e and whe n in order to adju st the succe ssive period s and
, ,

li nk s of ti me which is n ece ssary to clear up hi story an d se t a c tio ns

, ,

in their pro per light An d yet methi n k s I have do n e thi s alre ad y

.
, ,

in so me mea sure an d p ro v ed in p ar t wh at I p ro p o sed by gi v i n g

, , , ,

you he r e a sp ri nkli ng of tho se au thors w here yo u may se e the ,

proofs at large Bu t I co n c lude it be t ter n ot to pu r sue thi s p oi n t

.

furthe r for fear that by bei n g in h aste either I should n o t say

, ,

e n o ugh to se t the mat t er be y o n d di spute or el se by p ur sui ng it ,

pa r ti c ul arly I should deviate too far fro m the mai n de sig n of thi s
A pology .

C H A P T E R XX .

TH AT THE A CCOM PLI SH M E N T OF T H E P R O P H E C I E S I N H OLY SC R IP

T U R E S P R OVE TH E M T O BE OF A U T H OR I T Y D I V I N E .

IF for the rea so n s afore said I h av e been shor ter th an you might
ex pect in my p roofs of t he an tiquity of Holy Sc ri pt ure I shall ,

1
M u lt is in stru mentis cu m d igitoru m suppatarz zs gesticu li s ad sid e nd u m est .

A bun d an ce of v o l ume s are to be se arch e d i n t o to mak e th e co mput ati o n by

a diff r t g t r f th fi ng r T h multip li ti n t bl
e en es u e o e e s . e ca o a e p e rfo r me d b y a
diff r t g tur f th fi g r i w l m t k n w t v ryb dy b t wh th r
e en es e o e n e s s no a os o n o e e o u e e
it w i i T tulli tim d r f rr d t h r b h im I will
’
as n u se n er t
an s
y; e , an e e e o e e ,
no sa
b t u r l y h h e tly pr d it And th r n o lli g th figur
su e e as xac ex esse . e e as o r ca n e es
fr m I t 9 digit I b lie v w fr m thi mp t ti n by th fi g r
o o s, e e, as o s co u a o e n e s.
2
M a n eth on { E gyptia n et Berosus Ch a lda u s, I romu s P /z a n ix , Sectatores et

quoque e oru m M e ndesiu s P tole mae us , et M a n a nd e r E p /z esiu s ct emet riu s D

P fialerus C o n ce n n
. r i g thi s g
p assa e , an d th e an qu y an d c e of ti it
ese r dibility th
hi t ri
s o an s, I e s e th e d ir r dr ea e to co n su lt
Boch artus, de L ingud P iza n ic et P u n .

lib ii cap
. .1 7 . an d e
. lik wi B se .
’
Stillin gfle e t s Orig Sac cap 2 , 3, e tc . . lib i. . . .
 T e rt ullia n Ap ology f or Me
’
60 s C/z ristia n s .

make yo u ame n d s n ow with p ro ofs Of much gre at e r i mporta n c e ; I

will sho w you the Maje sty the God t hat speak s in the se wri t i ng s ;
,

I will de mo nstrat e the divi ne n e ss of t heir a uth o r i t y if yo u are st ill ,

in doubt ab o ut their a n tiq uity No r n eed I be lo n g u p on thi s

.

arti c le o r se n d you a great wa

, y for i n stru c ti o n ; the world be fo re
you t hi s p re se n t age and the eve nts the r ei n shall be your in
, , ,

struc to rs For there is n o thi ng of mo me n t n ow do ne but w h at

.

h as bee n foret o ld an d w h at we our selve s se e our forefathers h ave ,

he ard fr o m the p ro phet s They h av e he r d t h at c i t ie s sh o uld be

. a

sw all o wed up Of earthq u ake s an d i sl an d s i n v aded by se as an d

, ,

n atio n s tor n in p iece s by fo r eig n a n d i n te sti n e w ar s n d ki n gdo m ,

a

sp lit ag ai n st ki ngdo m an d fami ne and p e stile n ce take their

,

marche s thro ugh the wo r ld an d every co un try s w ar m with p ro per

,

evil s that the bea st s of the mou n tain s sho uld lay w aste the pl ai n s ,

th at the w e ak n d mighty sho uld ri se an d fall by t ur n s t h at j u stice

a ,

sho u ld g r o w scarce an d i n iquity ab o u n d that art s an d sci e nc e s

,

sho u ld lie u n c u lti v ated an d the se aso n s of the year be u nki n dly
, ,

a n d the ele me n t s take an exo r bit an t c our se an d the order of n at u r e ,

be di st u r bed with mo n ste r s an d p rodigie s — all the se t hi ngs were

w ritte n befor e h an d for o ur ad mo n itio n Fo r while w e suff er we.
,
‘

re ad o ur sufferi ngs ; while w e refle c t upo n the p r o phe c ie s we find ,

the m a fulfilling an d thi s I t ake to be a p ro per an d mo st se nsible

-

p roof of the divi n e a uthority of the se wri t i n gs to feel their p redi c ,

tio n s v erifyi n g u p o n o urselve s He n ce it is th at we co me to be so

.

i n fallibly certai n of man y thin gs n ot yet co me to pass fro m the ,

exp erie n c e w e h ave of tho se th at are ; becau se tho se were

pre sign ifie d by the same Sp irit with the se w hi c h we se e fulfilli n g
every d ay The very word s an d c harac ter s of both were i ndited
.

by the i mpul se of the very same sp irit ; and thi s p r o pheti c spirit
see s e verythi n g al w ay s an d at o n c e though me n se e o n ly b y iece
, p s

an d suc c e ssio n s of ti me an d are for c ed to di sti n gui sh bet wee n the

,

begi nn i ng of a p ro phecy and the fulfilli ng it to separate p re se n t

, ,

from fu t ure an d p ast fro m pre se n t .

Wherei n therefore I be see c h you n ow are Chri sti an s to bla me ,

for believi n g thi ngs to c o me who have two such motive s to believe
, ,

or two suc h mighty p ill ar s to lean u po n as the past an d pre se n t ,

ac co mpli sh me n t of the predictio n s co n tai n ed in Holy Scri pt ure ?

 Te rtu llian tne C/z ristia n s
’
s Ap ology f or . 6 I

C HAPT ER XXI .

I
CON C E R N N G T H E B I R TH AN D CR U C I F I XI ON U
O F J E S S C H R ST I .

BU T becau se I h av e already decl ared the C hri stian r eligio n to have

its fo u n d atio n in t he mo st an c ie n t of mo n u me n t s the sacred ,

writi n gs of the Jews ; an d yet many amo n g you w ell k n o w us to

be a n ovel se c t ri se n up in the reign of Tibe r i u s and we ourselve s ,

c o n fe ss the c h arge ; an d be cause you sho u ld n o t take u mb r age

th at we shelter o u r sel v e s o n ly un der the v e n erable p retext Of thi s
old religio n w hi c h is tolerated amo n g you an d be cau se we differ
, ,

fr o m th e m n o t o n ly in p oi n t of age but al so in the ob servatio n of

, ,

me at s fe stival s c ir c umci sio n e tc n or o mmun i c ate with the m so

, , ,
.
,
c

mu c h as in n ame all whi c h see ms to lo o k very odd if we are

,

serv an t s of the same God as the Je w s — ther e fore I thi nk it

n e c e sary t o ex p lai n my self a litt le
s
p arti c ul ar ly up o n thi s he ad an d ,

e sp e c ially be cau se it is in every o n e s mo uth th at C hri st w as a man ’

,

an d a man t oo co n de mn ed to de ath by the v ery Jew s whi c h ma

, , y ,

n atu r ally le ad an o n e at fir st he a r i n g i n to a mi s t ake th at we are

y ,

worshi pp er s of a man an d n o t of the God of the Je w s However

, .
,

thi s their w i c kedly u n g r ateful tre atme n t of Chri st makes us n ot

a sh ame d of our M as ter ; so far fro m it that it is the joy an d ,

tri ump h of o ur so u l s to be called by o ur Lord s name an d c o n ’

d e mn e d for it ; an d yet for all thi s we thi n k n o othe rw i se of God

th an the Jew s did To make out thi s I am obliged to say
.
,

so methi n g of Chri st as God .

The Je w s o nc e were a p eo ple in such favo u r with Go d u po n the ,

acco un t o f their foref ther s faith and piety whi c h was the root of ll
a
’
,
a

their g r e atn e ss both with re sp ect to the i n crea se of their familie s

, ,

an d t he advanc e of a ki n gdo m an d their h appi n e ss was so ,

u nparalleled th at God Himself did them the h o n our eve n with H is

,

o wn mo uth to p re sc ribe the m l aw s whereby they might s ecure H is ,

o mn i p ote n ce o n their side an d n ever turn it agai n st the m But ,

.

h o w the dege n erate c hildre n u po n the st o c k o f A brah am s faith an d ’

,

in co n fide n ce of their forefather s vi r tue how e gregio u sly they pro ’

,

v o k e d God by de v i ati n g fro m H is o wn o s i t ive i n stit u tio n s in to

p
p rofan en e ss an d idol at r y ; alth o ugh the Je w s the msel e s will n ot v

co n fe ss t hi s ye t the p re se n t c al amitie s o f that p e o ple are a sad an d

,

sta n di n g te sti mo n y aga i n s t the m For they a r e n ow di p er ed 1

a s . s ,

1 D i p i p l o di t l
s ers , a a un li i E t
,
e t J ti M rtyr i h i
so : ac ca su x orres , e c . us n a n s

First Apology , se c. 62 , t k a e s no ti th t it w
ce a as a c ap it l ri m
a c e for a J e w so much
 Ap ology f or
’
62 Te rtullia n s tlz e C/z ristia n s .

vagabo n d p eo ple b ani shed co un try and cli mate st r olli ng about the
, ,

wo r ld witho ut any sho w of go v ern me nt either di v i n e or hu man , ,

an d so c o m letely mi serable th at they h ave n o t the

p p oor p r i v ilege
to vi sit the Holy Lan d like stranger s or se t a foot u p o n their n ati v e ,

soil an d while the sacred writi n g s did fo re th re ate n the se c ala mitie s ,

they did likewi se co n ti nual ly i n c ulc ate that the ti me would co me

abo ut th e l ast day s when out Of eve ry n atio n an d c ou n try God
wo uld c hoo se Hi mself a p eo ple th at should ser v e H im more faith
fully u po n who m He wo uld shed a gre ater me asure of grac e in
,

p ro po r ti o n to the meri t s of the fou n der of thi s n e w w orshi p The .

p r o prietor therefore of thi s gr ac e an d the master of thi s i n stitutio n , ,

thi s Son of Righteou sn e ss and tutor of manki n d was de clared the ,

So n of God ; but n o t so th at thi s begotte n of God might blu sh

at the n ame of Son or the mode of H is ge n eratio n ; for it was ,

n o t fr o m an
y i n ce st uou s mixture of brother an d si st e r n o t fro m ,

y viol atio n of a god with h is o wn daughter or a n other ma n s

’
an ,

wife in the di sg ui se of a serp e n t or a b ull or a show e r of

, , ,

gold The se are t he mode s of ge n eratio n w ith your Jo v e an d

.
,

the Offsp r i ng of deitie s you w orshi p ; but the So n o f Go d we

adore h ad a mother i n deed but a mother witho ut u nc lean n e ss , ,

with o u t e v e n t hat which the n ame o f mo ther see ms to i mply for ,

sh e was a p ure virgi n Bu t I shall first se t forth the n ature of .

H is sub stan ce in order to make yo u apprehen d the ma nn er of H is

n at i v i ty .

I have already said th at God reared thi s fab r ic of t he world o ut

of n othi n g b y H is w o r d wi sdo m or p o w er ; an d it is e v ide n t that
, , ,

yo ur sage s of old w ere of the same o pi nio n that the M y that , o s,

is the Word or the Wi sdo m was the M aker of the u n iver se for
, , , ,

as to f t up th H l y L n d And E u bi fr m Ari t P ll
se t a oo on e rg o a . se us o s o e ae us u es

lik wi th t by th l w d c tit ti
e se a f Adri n th J w w r p r hibit d
e a an on s u ons o a e e s e e o e

to c ast v th ir y t w rd J r l m E lib iv H i t E l
e en e e es op 6 a s e usa e . u s. . .
, s . cc e s . ca . .

T rt ulli b rv th m h r
e an o d
se lik wi i h i b k g i t th J w
es e sa e e e an so e se n s oo a a ns e e s,

ca p 13 .
p whi h y will
,
u on m r m rk b y D r Gr b i h i Spi il g P t
c ou se e so e e a s . a e n s c e . a .

2 p 13 1
se c . , d rt i ly th di ti g i hi g mi ry f thi v g b d p pl
.
, an ce a n e s n u s n se o s a a on eo e

e v n t thi d y i
e o tr g livi g m m t f th divi wr th ; m rk t
s a s a s an e n o nu en o e ne a a a se

up th m by G d f th m rd r f H i C hri t n d th ir bd r t i fid lity
on e o or e u e o s s , a e o u a e n e .

B t th
u it ght l t b b rv d th t G d i j dgm t h th tt r d
en ou a so o e o se e , a as o n u en a sca e e

th m thr gh ll ti
e ou d n t ff r d th m t h v
a na f t f fr l d i ll
o n s, an o su e e e o a e a oo o ee an n a

th w rld y t H h th p r
e o , rv d th ir m d n ti i ll pl
e e a di ti te se e e na e an a on n a ac e s , as s nc

fr m ll th r p pl
o a o if th y h d ti u d in th H oly L d i whi h H i
e eo e , as e a co n n e e an n c s

p r vid
o nd g dn
e n ce a pi th t c rdi g t th p r ph i t H i
oo e ss are c o n s c uo us, a ac o n o e o ec es a s
a
pp i t d ti m th v il m y b t k n w y fr m th ir f
o n e e e s th t th y m y l
e k
a e a e a a o e ac e , a e a oo
u p n H im wh m th y h v p i r d
o n d be
o onv rt ed t th t J
e wh m th y
a e e ce ,
a c e o a e sus o e
h v r u ifi d nd v r i n bl ph me d
a e c c e a e e s ce as e .
 ’
Te rtu llia n s Ap ology f or tlz e C/z ristzan s .

Z e n o 1 deter mi n e s the Logo s to be the creator an d adj ust e r of e v e ry

thi ng ih n ature The same L o go s he affi rms to be c alled by the n a me
.

of Fate God Mi n d ofJove an d Nece ssity of all Thi n gs Cle an the s 2

, , , .

will have the au t hor of the world to be a spirit whi c h perv ades
e v ery part of it And we C h r i sti an s al so do affi rm a sp i r it to be
.

the pro per sub stan c e o f the Logo s by w ho m all thi n g s were made , ,

in w hi c h He su b si sted before He was spoke n o ut 3 an d was the ,

wi sdo m that a ssi sted at the c reatio n an d the po w e r that pre sided ,

over the whole work The Logo s or Wo rd i ssuin g forth fro m that .

sp irit ual su b sta n c e at the cre atio n of the w orld an d ge n erated by that ,

i ssui n g or progre ssio n is for thi s reaso n called the So n of God an d , ,

the God fro m H is unity of sub st an ce with God the Father for God
, ,

is a Spirit An i mp e r fe c t i mage Of thi s yo u h ave in the derivatio n

.

of a ray fr o m the body of the sun ; for thi s ray is a part witho u t any
di mi n utio n of the whole but the sun is alway s in the ray becau se , ,

the ay is al way s fro m the sun n o r is the sub stanc e separated but
r ,

o nly exte nded Th us is it in so me measure in the etern al ge n era

.

tio n of the Logo s He is a Sp irit of a sp irit a God of God as o n e , ,

4

1
H a n c en im Zen o dete rmin at Factitat orem . L ac tan tius, lib iv . . se c .
9, p . 1 86 ,
j u tly y th t th t r m 1 67 i m h m r
s sa s a
pr e iv f th M k r f th
e 0; s uc o e ex e ss e o e a e o e
w rld th n th L ti V rb m S rm
o ,
a e ig ifying b th th W rd d
a n e u or e o, as s n o e o an

Wi d m f G d A d h d w e till ti d th L g i t d f th W rd i
s o o o . n a s c on nu e e o os ns e a o e o n
o ur E gli h tr n l ti it h d m thi k b
s an s a t r m m r m j ti
o n, d m r a , e n s, e en a e o e a es c an o e
ex pr iv f th p r lity f Chri t th th W rd Thi L g w p r h d
e ss e o e e so n a o s an e o . s o os as e ac e
u p by Z th di p r f tur d th fr m r f th w rld d w
e no as e s o se o na e an e a e O e o , an as

ca ll d m ti m F t G d M i d f J v t
e so e es y L t ti i th pl
a e, o , n o o e, e c. , sa s ac an us n e a ce

a b v td j t
o e Ci e u th r p k h r C rn i g thi Z
,
us as o th p
r au
pt o s ea s e e . o n ce n s e no , e raece or
o f A tig n d f u d e r f th St i
o nu s an Di g L o lib ii
n o e o cs, se e o . aer . . v .

2
H Cl tl
ac i Sp i it m ea n g it Co n r i g th d tri
z es n f Cl thr u con er . ce n n e oc ne o e an e s,
Z en o s di i pl id L t nt lib i
’
sc e, a5 p 1 . ac a . . . se e .
, . 2 .

3
C i l S m i t P
u c un i erti t Th r i thr f ld g r ti f th e
o n sz
'

ron c an , e c . e e s a ee o en e a on o

S on f G d fr q
o tly m ti d by th p ri mitiv writ r
o e ue n Th fir t i th e en on e e e e s . e s s
tr ue d pr p r g
an r ti f th
o S n whi h w
e fr m th F th r b f r ll
e ne a on o e o , c as o e a e e o e a

w rld T h
o s. nd i th p r gr e i f th L g
se co fr m H i F th r t th e
s e o e ss o n o e o os o s a e a

r ti whi h th y ll wp ém ipwi t T h third w t H i in r ti n

c ea on, c e ca a ue rs, zs
, e c. e as a s ca n a o

i th w mb f th Bl
n e o d Virgi v r h d w d by th p w r f th M t H igh
o e e sse n o e s a o e e o e o e os .

Th d ki d f g n r ti i th t whi h T rt lli hi nt t in th w rd s
e se c o n n o e e a on s a c e u an s a e o

c it d F th f ll r t i f ti in thi p i t I dvi th r d r t
e . or e u e sa lts ac on s o n a se e ea e o co n su
Bi h p B ll i n mp r bl D gf F itl c p nc rn i g th
’
s o u s f tl N i co a a e en ce o ze cen e a z, a . v . , co e n e
-t
co e e rn ity f th S A do lik wi p 7
e 5 wh r h will fi d
on. n so e se , ca .
, se c .
, e e e n

se v r l th g i thi p l c l r d d
e a in s n th r vi di t d b y d
s p ti n
a e c ea e , an o u r au o n ca e e on e x ce o

as t th do tri f th c b t ti lity f th S n
e oc ne o e o n su s an a O e o .

D D D e t L um eo d L mi Thi i milit d f y fr m th n
e u s, u en e u ne . s s u e o a ra o e su ,

or a light fr m light is t t b l k d up
o a f ll d d q t ill tr ti n
, no o e oo e o n as a u an a e ua e us a o
O f th m d h w t h S
e o fG d w
e og r t d by th F th r e will y thi g
on o o as e ne a e e a e , nor an n

i t r giv
n na u e
p rf t r p r t ti
e us a f it I t i wh t J ti M rty r
e ec d e e se n a on o . s a us n a an

o th r h v h n t r p r t it by ; n d I k w b tt r t m k thi
e s a e c o se o e e se n or o no a e e o a e s
i mpr h ibl my t ry ppr h nd d whi h i ll th y drive t nd it se rv s
n co e ens e s e a e e e ,
c s a e a a e
 '
64 Te r tu llia n s Apology f or tne Cnristia n s .

light is ge n erated by an other ; the origi n al pare n t light re mai n i ng

e n tire an d u n di mi n i shed n ot w ith standi n g the co mmu n i c ation of
,

it self to man y other light s Th us it is th at the Lo go s which came .

forth fr o m God is both God an d the Son of God an d t ho se t wo are ,

one . He n c e it is that a spirit of a spirit or a God of God make s , ,

a nother in mode of sub si ste n ce but n o t in nu mber ; in order of ,

n ature but n o t in nu meri c al n e ss or ide n tity of e sse n ce

,
an d so the

So n is su bordi n ate to the F ather as He co me s fro m H im as the

p ri n c i ple but is n e v er se parated
,
Thi s ray Of God the n d e sc e n ded .
,

as it was foretold u o n a certai n Virgi n an d in her wo mb was

p , ,

i n car nated and bei ng there fully for med the God man was born
,
-
,

i n to the world ; the divi n e an d hu man n at ure maki n g up thi s

p er so n as soul an d body doe s o n e man
,
The fle sh bei n g wrought .

an d p erfected by a divi n e Spirit was n ur sed an d gre w u p to the ,

stat u r e of a man an d th e n addre ssed the Jew s an d p r e ac hed an d

, ,

worked mirac le s a mo n g them ; an d thi s is the C hri st the God of ,

Christian s If you p leas e n ow y ou may receive thi s gre at truth in

.

the n ature of a fable like o n e of yours till I have give n you my ,

p roofs ; tho ugh it is a truth that c ould n o t be u nk n o w n to tho se

amo n g you who mali c io usly dre ssed up their own i n v e n tio n s o n
p urp o s e to de stro y it The Jew s likewi se full w ell k n ew fro m
.

their pro ph e t s th at Chri st was to c o me and they are n o w in ,

expe c t atio n of H im and the gre at c lashi n g bet w e e n u s an d the m

is chiefly u p o n thi s very acco un t th at they do n o t believe H im ,

already co me For there bei ng two adve n ts of Chri st de scribed in

.

the pro phets the first w hich is di sc harged an d over n amely H is

, ,

state of hu mili atio n an d sufferi n g in hu man fle sh The seco n d .

,

w hi c h is at h an d too in the co nc l usio n of the world in which He

, , ,

will exert H is maj e sty an d co me in a full ex plic ati o n of divi n e,

glory By n ot u n der stan di ng the first they fixed o nly upo n the
.
,

seco n d adve n t w hi c h is de sc ribed in the mo st p o mpo us an d gl ar i n g

,

me t aphors an d w hich struck the car n al fan cy with the mo st agree

,

able i mp r e ssio n s An d it was the ju st judg me n t of God upo n t he m

.

for their si n s that wi thheld their u n der stan d i n gs fro m se e i ng thi s

first co mi n g which had the y u nder stood they h ad believed and by
, , ,

believi n g had Obtai n ed salvatio n An d thi s judi c i al bli n d n e ss they .

su ffi i tly t d l r th ir
c en o d ti n f it m ly th t C hri t fr m ll
ec a e e se nse an no o o , na e , a s o a

t r ity did
e e n i t with th F th r light d w ith th
co e x s th t H w G d
e a e , as oes e sun , a e as o

o f G d with t
o , y di mi uti f th divi
ou bt
an n light i ki dl d
n on o e ne su s an ce , as o e s n e

fr m th r t I t i vid t lik wi fr m thi pr i n f G d f G d

o ano e , e c . s e en e se o s ex e ss o O o o o ,

as L ight f L ight wh t th
o ti of th F th r w b t th divi ity f Chri t
, a e no on e a e s as a ou e n o s

b f r th t bli h me t o f th e N i c F th e r wh m k u f thi pr e i n
e o e e es a s n e ne a s, o a e se o s ex ss o

i th ir r d
n e c ee .
66 Te rtu llia n
’
s Ap ology f or tne Cnris tia ns .

C h r i st the n bei n g take n dow n fro m the c ro ss and lai d in a sepul chre , ,

the Jews be set it ro un d wi t h a stro ng guard of soldiers forearmi ng ,

the m with the stricte st cautio n that H is di sci ple s should n ot co me

an d steal away the body u n aware s becau se He had foretold that ,

He w o uld ri se agai n fro m the de ad on the third d ay But 10 ! o n .

the third d ay a sudde n ear t hquake aro se and the huge sto n e was
, ,

rolled fro m the mouth of the sepulchre an d the guard stru c k with ,

fear an d co n fusio n ; n ot o n e di sci ple a ppeari ng at the actio n an d ,

n o t hi n g fo u n d in the se p ulchre but the s oil s of death the li n e n

p , ,

clothe s He was buried in Neverthele ss the chief prie st s who se .

, ,

i ntere st it was to se t such a wicked lie o n foot in order to reclai m ,

the peo ple fr o m a faith which mu st e nd in the utter rui n of their

i n co me s an d authority a mo n g the m gave out that H is di sc i ples ,
.

came privil y an d stole H im away For after the re surrectio n C hri st .

thought ot fit to make a p blic e ntry amo g the peo ple becau se

n u n
1
,

He would n ot viole n tl y redee m such ob sti n ate wretche s fro m error ,

an d that a faith whi c h p ro p o se s i n fi n ite reward s should labour u n der

so me di ffi cultie s th at believi ng might be a virtue and n o t a

, ,

n e c e ssity But with so me of H is di sci ple s He did eat an d dri n k

.

forty day s in G alilee a provi nce of Judea i nstructi ng them in all , ,

t hey hould teach and then havi ng ordai n ed the m to the Office of
s
2
,

p reachi n g tho se i n str u ctio n s all over the world He was parted fro m ,

t he m b y a cloud and so re c eived up before th em i n to heave n

, ,

much more truly than w hat your Proculus s rep ort of Ro mul us and ’
,

so me other s of y our deified ki n g s P i late who in h is co nscie n ce .

,

1 N ec ille se Th in nd th f ll wing w rd giv th e

v u lgus edu xit, e tc. ese a e o o o s e
tr u r e why C hri t ft r H i r urr ti n w uld t h w H im lf publi ly
e aso n s a e s es ec o o no s o se c

t
o ll H i
a ifi B
s H w uld
c ruc t b t w
e rs.
p n h b ti t e cau se e o no es o u o suc o s na e

o ff d r w h h d b
en e s, d ll H i f rme r mir l such n vid
o a a use m ti a s o ac e s, a e e n ce as us n

a m n r h v f r d th m t b li v wh th r th y w ld
a ne a e o ce nd th r f r
e o e e e, e e e ou or no a e e o e
it i id in th A t f th Ap tl x 40 H im God r i d up th third
s sa e c s o e os es, .
,
“
a se e
d y n d h w d H im p e nly n o t t
a , a s o ll th p p l
e but un t Wit o ch n o a e eo e, o n e sses o se

b f r f G d v n t u wh o did t d dri k with H im fi H e r ose fr m

e o e o o , e e o s, ea an n a er a o

th e d d ea .

D n q d
2 oce t d fi in
s eos O a t ua i d Ofi i m P d i di tc
ocere n , e c r z n a zs
'

e s a c u ra ca n , e .

I t i v ry vid e t i this p l e th t
s e e th r m k
n n n t o ri u di ti ti n ac a o u r au o a es a o o s s nc o
b tw n Chri t t hi g H i p tl in wh t th ey h uld i n tru t th w rld nd
e ee s e ac n s a os es a s o s c e o , a

H i rd i i g th m t th
s o a n n ff d uth rit y f p r
e hi g th i n tr ti ;
o e O i ce an a o o e ac n ose s uc o ns

an d C hri t w
as n t b y H i F th r
s by th m th rity did H mmi
as se s a e , so e sa e au o e co s
i n H i p tl t rd i th r
s o s a os d p r mi
es t b with th m t th e
o o a n d f o e s, an o se s o e e o en o

th w rld
e A d th r f r t
o .
y th t th p p l e h v
n t r l right to rd in
e e o e o sa a e eo a e a na u a o a
th ir w mi i t r i i ff t t y th y h v
e o n n s e s, t r l right t d thi g
s n e ec o sa e a e a na u a o o a n

wh n Chri t h d t rmi n d t th
e s tr ry A d b
as e e th p tl g v th
e o e c on a . n e cau se e a os es a e e

p pleo lib rty t h

e a wh m th y w ld h v f d c
e o c th r f r th y h d
o o se o e ou a e or e a o n s, e e o e e a

right t rd i n th m t th t ffi by pr y r nd i mp iti n f th ir w n
o o a e os o o e o

ii d
o a e a o ce a

an s.
 Te rtu llia n Ap ology f or tlte Cnristia ns
’
s . 67

was Chri sti an se n t Tiberi us C ae sar an accou nt o f all the se

a ,

p ro c eedi n g s relati n g to Chr ist an d the C ae sa r s had bee n C hri sti an s

too could the ages have b o rn e it if either such C aesar s had n ot been
, ,

n e c e ssa ry an d u n avoidable in such ti me s or could C hri stia n s have .

,

co me to be C aesars The apo stle s in obedie n ce to their Ma ster s

.
,
’

co mma n d we n t about preac hi n g throu h the world p er secuted

by the Je w s to the last degree but sug
, ,

eri n g V ictori o usly in full , ,

assuranc e of the truth but at le ngth the in fid els taki n g the ad van
tage of the barbarou s Nero s reign they were forced to sow the ’
,

C hri sti an religio n in their o wn C hri sti an blood But I shall take .

an oc c a sio n by an d b y to p roduce such wit n e sse s as you your selve s

, ,

mu st thi n k authe n tic for the truth of the Ch r i stian religio n ; for
I sh all prod uce the god s you worship v o u chi n g for the God of
Chri st i ans Thi s must n eed s be surp r i si ng yo u w ill say that I sho uld
.
, ,

bri n g in tho se to c o n ve r t yo u to the faith for who se sake it is th at ,

y ou are infi d e ls I n the mean ti me you are to look u po n thi s as

.

the serie s and eco no my of the Chri sti an religio n I h av e laid .

befo r e yo u an accou n t of the origi n al of o ur se c t of o ur n ame an d , ,

of the au t hor of it ; let n o man therefore n o w thro w suc h dirt an d

i n famy u po n Chri sti an s n or ha r bour an o pi n i o n that thi s c c ou n t is
, a

n o t acco rdi n g to tr u th for it is n ot reaso nabl e to believe that any

o n e s ho u ld thi n k it a llow a ble to lie for h is r e ligio n
1
for every man
by sayi n g he adore o ne while in h is mi n d he adore s an other s , ,

de n ie s the very deity he adore s an d tran sl ate s di v i n e ho n o ur fro m ,

h is o wn god to that other an d by such a tran sl atio n u n wo rsh ips ,

the god he wo r shi ps But we say we are Chri sti ans and say it to .
,

the w hole world u n der the ha nd s of the execution er 2 an d in the

, ,

Q 1
f u za
’

t lli d
n ec R l gias es m ti i P m li bri g f rth thi
u e sua e i on e en r . a e us n s o s

p g i gr t t t
as sa e n if it m d t bly f th p pi t g i t rt i h r ti
ea s a e , as a e no a or e a s s a a ns ce a n e e cs
o f h i ti m w h j tifi d ly i g f
s e, th ir r ligi
o us I d e t k w wh t h r ti
n or e e on . o no no a e e cs
h m e d if th r b
e an s , an y th t d th y rt i ly d v r ill d g i t
e e e an a o so , e ce a n o e y , an a a ns
th e tl
po s e s u e o f n o t o n e
a
’
rl a oo d i g vil th t g d
may c o me o f bu t h ad h e co n it
sid e re d so me ce a n casu s s o f e rt i
o wn , h e m i t th ir
a e sp a e ight h v
s e ec on r d thi r fl ti .

2
D icimu s e tpala m d icimu s, ct w ois torque n tibus lacerati et crue n ti vocifera mu r,
D eu m colimus ri itiv hri ti w r
p er C/z rist u m Th e p m e C h d
s a ns e e n o t as ame
. or
fr id
a a r l i r l i it
to p oc a m, to p o c a m wh l w rld
to th e d r
o e o h d
, an d un e th e an s o f th e
ti r th ir
e x e c u o n e , an d w e lte ii n
g in bl d th t th y w r hi d
e o wn oo , a e thr gh
o s pp e Go d ou
C hri ts v r r d
DO w e e e
. ea g r ti
o f any gr dy
e ne a o n o f me n so rtyrd ee o f ma om
bfr
e o e , wh o th ght it l g till th y w r
ou on e r k h rf l
e e u po n t h e ac , an d so c e e u an d
t df t d r
s e as un e t i t l r bl t r t Wh t r tl
th e mos n o e a e o me n s ? t r
a a i d
e s e ss
po s u e o f m n
d r t b tr y
o e s So c a e s wi t
e a , th e b t h th
se s an d es With wh t i giv g
of ea e ns a ms in s
h
a n d fi ts o f f rd
o e an d e a
p d liv r hi lf th t
oe s h e e e tf
mse in di r
a mo s amo us sc o u se ,
d
su pp o se d by hi littl b f r
to be ma e ma e d th b t f t r t t
e o e h is ea , a ou a u u e s a e Vid .

l t
P a P fia d . th t h d
Do w e fin d ’
. a b
P ae o , C e es, C rito , an d Simmias, or any o f h is
gr t t fri d
ea es wr r t
e n s, wh o e e d th d i g rd r
p e se n a t h is e a , co n e mn n h is mu e in
th e Ar g rti g w r hi
e o pa u s, an d asse n th e o s hri ti did D id
p o f o ne god as th e C s an s ?
 ’
68 Te rtullia n s Apology f or tko C/z ristia n s .

mid st of all the torture s you exerci se u s wi t h to u n say i t . T om an d

mangled and covered over in o ur o wn blood we cry out lo ud as , as

we are able to cry that w e are w or shi ppers of God th rough C hri st .

Believe thi s Chri st if you p lea se to be a man but let me tell yo u , , ,

He is the o nly man by who m an d in who m God will be kn o w n and

worsh i pped to advan tage But to sto p t he mo u th of Jews I h ave .
,

t hi s to answer that they re c eived e v ery tittle of their religio n fro m

,

God by the meditatio n an d mi n i st ry of the man Mo se s and as to

t he Greek s did no t O r p he u s u po n M o u nt P ie r ia an d h is di sci ple
, ,

Mu smus at A the n s an d Melampu s at A rgo s an d T ro ph o nius in , ,

Boeoti a were n o t all the se me n who i n iti ated t he se several co un t r ie s

,

in their religio n ? An d to t u rn my eye s u p o n y ou who are the ,

master s of t he world was it n ot the man N uma P o mp ili u s w ho , ,

bou n d o n the se heavy b urde ns of cere mo n y an d superst itio n u po n

the Ro man s ? Why the n I pray yo u must n o t C hri st be tolerated , ,

to give the world a co mme nt ary of th at di v i n ity 1 w hich is H is o wn ,

p ro p erly H is an d H is alo n e ? He w ho did n o t begi n H is govern

me n t u po n a wild u n cultivated peo ple an d asto n i sh t he m i n to ,

subjectio n an d C iv ility by a mu ltit ude of i magi n ary god s after the ,

exa mple of y our Nu ma but addre sse s the mo st p oli shed an d ,

n ot P l t
ft rw rd d dg b t d di gui hi m l f und r f ig d n m nd
a o a e a s o e a ou ,
an s se se e e ne a es , a
sa y d un y th m t
an ll t tr th f th
sa e rit y f h i kin ? And did
os e xc e en u s or e se c u o s s

no t ll tha d mi cs ft rw rd k p m h p th e r e rv f f r th t
e aca e a e a s ee uc u on se e, or ea a

d gm ti i g h ld n d th m ft r th ir m t r S r t ? H w th n m it
o a z n s ou se e a e e as e oc a e s o e co es
t p
o th t Chri ti n nd Chri ti
as s a ly h ld d r t uff r t thi r t b v
s a s, a s an s o n , s ou a e o s e a s a e a o e
a ll th phil e p h r in th w rld d th t th s m g r ti
o so e s f m h ld
e o , an a e a e e ne a on o en s ou

h ldo ff ri g f f r h dr d y r t g th r till th y h d bd d th w rld

o n su e n or ou un e ea s o e e , e a su ue e o

by dyi g f th ir r ligi ? H d t C hri ti th m fl h d bl d th

n or e e on a no s an s e sa e es an oo , e
sa m e d f li g
se n se th r m ? d did th y t d ir h ppi
an ee n as o e en an e no es e a n e ss as
mu h c th r m n ? I f th
as o e thi g b t th l r t th e m t p w rf l nd
e so , e n no n u e c ea es , os o e u a
i i g rgum t
c o n v nc n ld p ibl y g g
a h mb r f m n in p rti l r
en s cou oss en a e su c nu e s o e a a cu a

w r hi p d pp rt th m d r it in d fi
o s , an su f d th in th m t h ki g
o e un e e a nce o ea e os s oc n

cir mt n
cu A d with wh t f
s a ce s .ld Chri ti Off r t p r d h th n
n a ace co u a s an e o e s ua e a ea e
to e mbr h p r t d r ligi with t th l r t
a ce su c a vi ti im gin
e se cu e e on, ou e c ea es co n c o ns a
a bl ? Thi rgum t fr m th p ri mitiv ff ri g
e s a d fr m th m
en r f
o e e su e n s, a n o e an n e o
th m f th tr th f C hri ti ity I i i t p th l g r n t ly b
e , or e u o it i s an ns s u on e on e , o on e cause s

s tr g i it lf nd
on n ft pp l d t i th Ap l gi but b
se , a so o t m it en a ea e o n e se o o e s, e cause o e
i m r m vi g nd p t r t t k h ld f th h rt th
s o e o n ,
a ll tha p ul tiv e o a e o o e ea ,
an a e s ec a e

pr f i
oo s t r n na u e.

Li1 it t Cl i t
cuer mm t i D i i it t m m p p i m
e zr s o H r it i co en a r / n
r a e ,
re ro r a . e e s
o b rv bl th t T rt ul li
se a e ll th divi ity f C hri t R m p p i m
a e pr
an c a s e n o s ,
e ro r a ,
an e x es

i whi h d t
s on cS vi r t b tr ly nd r lly G d m n n b id
e n o e s our a ou o e as u a ea o , as a ca e sa
t b th
o p r p ri t r f nyth i
e e oi th f th l w
e o Th wh n o r S vi ur
o a n n e se n se o e a . us e u a o

sa id My F th r w rk th hit rt n d I w rk th J w
a e oght to kill H im
e e o, a o e e s so u
m ép m b y
, , ,

b ec au se fr i sa H aid G d w H i wn p r p r F th r
ay u : t
h s y
, e sa o as s o o e a e

in i n mm n i bl t y r t r m ki g H i m lf q l t God J h n
a se n se co u ca e o an c ea u e , a n se e ua o , o

v. I 7, 1 8.
 Te n u llz o n s Ap ology f oo
'
’
l /i e Cé
' '

69
‘
rz stz a n s
f
.

brightest p eo ple in the w orld a p eo ple bli n ded an d lo st in their ,

o wn philo so p hy an d w i sdo m an d hel ps the m to eye s to se e thei r ,

folly an d the way of truth .

I n form yo u r sel v e s carefully therefore whether the divi nity of , ,

C hri st is n o t the tru e divi n ity yo u ought to w or shi p an d which if , ,

o n ce en tert ai n ed n e w make s the old man and for ms h im to every

, ,

virtue an d c o n sequ en tly all divi n itie s but Chri st o ught to be

,

re n ou n ced as fal se an d tho se e speci all y in th e first pl ace whi c h lie

, , ,

lurki n g u n der the n ame s and i m ge s of de ad me n an d by lyi ng a ,

sig n s an d w o n der s an d oracle s p a ss for god s whe n in tr uth they are ,

but devil s as I am n ow goi ng to prove

, .

C H A P T E R XX I I .

C ON C E R N N G I D E M ON S TH E I R P OW E R, ,
AN D T H E R I W A Y S OF
O P E R A T I ON .

WE the n that there are a certai n ki n d of spiritual sub stan c e s

say

exi sti ng in n ature w hich go by the n ame of de mo n s and the n ame is

, ,

n o t of a moder n sta mp ; the n ame an d the thi n g bei n g both w ell k n own

to the p hilo so p her s for So c rate s u n dertook n o t hi n g w i t hout the p rivy

,

co un c il of h is de mon An d n o won der whe n thi s famili r is said to .

,
a

h a v e ke p t h im clo se co mpan y fro m h is childhood to the c o n c l usio n

of h is life con ti n u ally n o doubt i njecti n g di ssuasi v e s fro m virt ue
, , ,
.
1

The p oets likewi se talk of demo n s and eve n the illiter ate vulgar ,

D e/z ortatoriu m pla n e a oon o

l
w rd i mm di t ly b f r n r i g . The o s e a e e o e
’

co ce n n

thi d
s r t l t
e mo n o f So c a e s are a mo s tly tr rib d by L t ti lib ii p e xac an sc e ac an us, . . .

10 5 . wvr t
H o e e , I can n o but say th t thi h r t r ntr di t ll th u t a s c a ac e co a c s a e acco n s

w h v
e r i g th pr ti f thi d m fr m h p r
a e co n ce n n e wr b t ac ce o s e on, o s uc e son s as e e es
abl t e d r t d th m tt r f f t w h r p r t it q it
o un e s an e tr ry t thi
a e o ac , o e e se n u e co n a o s

ch t r f T rt lli
arac e o N thi ng e i d m r p l ti n d m m t
u an . o o ccas o ne o e S e cu a o s an a u se en
i th ti m
n e fS r t th n h i d m
e o i m h th t n f h i fri d w t t
oc a e s a s e o n, n so uc a o e o s en s en o

lt th r l b t it Vid P l t r h f th d m f S t N w ld
c o n su e o ac e a ou . . u a c o e e on o ocra es . or ou
S r t
oc a esm k Si mi ny nsw r
a e p th q ti n d th r f r th r t f
as a a e u on e ue s o , an e e o e e es o

h i fri d d i t d f
s en s th f t r fr m ki g h im ny m r b ut it B t
es s e or e u u e o as n a o e a o . u
X phe no d Pl t on wh an rt i ly w r tw f h i a o, r t fri d o d b t ce a n e e o o s ne a es en s, an es

u nd r t d thi m tt r w r f fr m i m gi i g
e s oo s a m i
e , h v d e e th t ar o a n n , as so e s n ce a e on e , a

thi d m n w n thing m r th h i t ur l g ity

s e o as o d r t di g T h
o e an s na a sa ac o r un e s an n . e

sum f th o t ry w h v it i th D i l g u titl d Tb g
e s o , as e ad l wh r e n e a o e en e ad es, an e se e e,

i thi s th di
s : ti f thi d m n w r
e rec n l y d h rt t ry b t n t fr m g
o ns o d s e o e e o e o a o , u o o oo ,

as T rt ulli an thi nk s but from vil T h e d m n v r dvi d h im to d but

e , e . e on e e a se o,
70 Ter m/li on s
’
Apology f or Me
freque ntly apply to the m when they are in th e c u r i ng mood fo r by s

e ret i n stigatio n o n their mi n d s w he n they i n voke the se de mo n s

a s c

in their i m r e c tio n s they do in e f

f ect i n voke S at a
an
1
w ho is
p ,
,

the pri nc e of t he e v il spirit s Plato hi mself is express fo r the be n g

.

.
i

o f an gel s an d the magi c ia ns are re ady to atte st the sa

,
me w he n t hey
have re c o urse to the name s of angel s an d de mo n s both in their ,

e nc han t me n t s But how fro m a c orr up t ed st ock o f an gel s c orru pted

. ,

by t heir o wn will s a n other wor se and more dege nerat e rac e of ,

2

on ly t f rb r o o ti wh it w ld b f ill
ea an ac on q ith r t S r ten ou e o co nse ue n c e e e o oc a es

or h i fri d h h rd
s en v i whi h w th ig t f rb r ; wh h h rd
s, e ea a o ce , c as e s n o o ea en e ea

it n t it w lw y h i w rr t t p r d ; th t
o as a a s s w ld b pt fr ma an o oce e so a one ou e a o

rti l t b t b r ig ly A d
,

h t
e n ce l d th t th v i w
o co nc u t e a e o ce as n o a cu a e , u a a e s n on . n

X ph r p rt th t f ll th
e no on e omb rl s p r di ti a ( f whi h
o a rding te nu e e ss e c o ns o c , acco o

T lly A ti p t r ll t d l rg v l m ) f di t r th t w ld b f ll h i
u n a e co ec e a a e o u e o sas e s a ou e a s

v t B t P l t Ap l gy f S r t
,

fri d en t s, n o f th m f il d i th
o ne o e a e n
‘

e e en . u a o s
’
o o o o c a e s,

C mb E dit
a . 1 i v r y r m rk bl
. se c . wh r w h v
2 , s v ry p l i
e d e a a e, e e e a e a e a n an

tr g nt f th
e acco u r ti d o t r f thi d
e o m I
e a t i v ry tr o n s an g na u e o s e on . s e s an e
s an p
(sa sy S r t ddr i
o c a e s, a g h i j dg with i m p
e ss nr bl l m j t
s b f ru hi es n co a a e ca n e ss us e o e s

e xe cu ti ) th t th p r ph ti v i f th d m whi h v r f il d b f r f
on
“
a e o e c o ce o e e on , c ne e a e e o e o

di di g m i m tt r f th m ll t mom t wh r th
ss ua n e n a e s o q w ld
e s a es en ,
e e e c o n se ue n c e ou

b ill
e 7 w ”fau n ah
,
2 p igm t h ld w i th w r t f vil
a or a , e c .
, s ou no n e o s o e s,

ac co rdi g t y r pi i b il t d ith r wh I l ft my h
n o ou o n on, e i ths en , an ne e en e o use n e

m r i g o n n wh I w t t th b
,
no r en ll th ti m I h v b en pl di g h r
o e ar, n o r a e e a e een ea n e e,

s h ld v r giv m th w t d ig l f y ap f l 3 m f mé w é l p m) i l s
ou e e e e e an e s na ,
o; o 7 ; c va v n at v
‘'
ot r ra ;

t n p f mi 2p m
t ov, u
'
iy fli wp igm
n
t f it » ld t b b t th t I h ld o a tv o or co u no e u a S ou

h r hi
ea l di s u su aiv w I t p d i g my d ty ssuas e th t whi h w ld
as no u on o n u , or a c ou

t r t my dv t g
u n o N w wh
a I r d th
an a e . h r t r f S r t fr m th
”
o en ea e c a ac e o oc a e s o ose

wh o rt i ly w r b t q i t d with h im wh I fi d h im mpl yi g ll h i
ce a n e e es ac ua n e ,
en n e o n a s

r t bri g m
e aso n o ff fr m b rr n
p l ti t th k wl dg f th m lv
en o o a en s e cu a on s o e no e e o e se e s,

an d th p r t e f b t ti l virt wh n I fi d h im th gr t t m t r f
ac ice o su s an a ue , e n e e a es as e o

hi p s i th m t j di i
as s o n s, d pi r f ri h withi hi r h th m t
e os u c o us es se o c es n s e ac , e os
t mp r t h mbl
e e a e, rt ui ff iv m livi g i th G til w rld wh
e , cou e o us, no e ns e an n n e en e o ,
en
I fi d h im c r g d by h i d m t d i f th p r f i n f th
n e n ou a e s tr e on o e or e o e ss o o e one ue
G d ; wh
o J ti M tyr in h i Fi t Ap l gy
en us n 5 s y th t th
ar vil s rs o o , se c .
, a s a e e

dm e triv d h i d th f h i tt mpt t r
o ns c on e s m ki d fr m th w r hi p
ea or s a e s o e scue an n o e o s

o f d vil eth t h by h i h r f r
s a did m g th Gr k wh t th L g
e, s s a e o e aso n , a on e ee s a e o os
H i m lf did m g th B rb ri
se a d th t b th w r
on e d m d f th m
a a an s, an a o e e co n e ne or e sa e
g d d g — wh ft r thi I y
oo e si n s thi k S r t p
o, a e d nd g v r d s, sa , can n oc a e s osse sse a o e ne
by n vil pirit ? Wh y
a e s t r th r divi ly i t d t p r h d w id l try no a e ne ass s e o e ac o n o a ,

an d
bri g m r l right
n u i
o at p r ti d b y eoh m n t r
sn e ss
p p r d n o ac c e , an suc ea s o e a e an

q l fy th h th w rld f th r v l ti f th M i h ?
.

m— m m mt w p
ua i e ea en o or e e e a on o e e ss a
N m tS t t fi d th t th
’

I d
'

a c a a na t t e x ec z oe ron u n c z a , e c. o no n a e
R m o v r c r d pr ly by th n m f S t b t by m ki g
an s e e u se ex e ss f th w rd e a e o a an , u a n use o e o
M lu a
r mn hi f t k y
or a w is c
y ; nd S t
e , b i a g th e
p ri n ou, f as e sa a a an e n e ce o
m h f nd virt lly i l d d i v ry h r th y might b said in thi
o

is c ie a ua nc u e n e e suc cu se , e e s
se nse t pr o S t n i th ir i mp r
o no u n ce ti a a n e e ca o n s.
Sed guomodo do A nge li: qu z bw d am ma spon te corruptir, cormptz or Ge m
2 ‘ '

Dw a in evas m t , e tc is o d d op n o n w e fin d in o th e
'

Th
po o e s o f . i i b th A l gi
J t
us i n M a ,
as e as in s ofrty r
e u an , an d so e w ll
se in thi
e n a o as, T rt lli lik wi Ath g r
e tc The . o un of a e to be gr s th e Fa e s e e d it I t k
e ne a o f o p n on thi th r w r g r lly i i
 Te rlullz an s Ap ology f or Me Ck mstz a n s
'
’ ’ ’

.
7I
d e mo n s aro se co n de mned by God together with tho se they , ,

de sce n ded fro m an d Satan the p rin ce of the m who m I ju st now , ,

me n tio n ed for the hi story of thi s I say I mu st refer y ou to the

, , ,

Holy Scriptures .

But n ot to i nsi st u pon their ge n eratio n it will be suflicie nt to my ,

pu rp o se to ex pl ai n their o p eratio n s o r their w ay s of a c ti n g up o n the ,

so n s of me n I say the n that the rui n of man ki n d is their w hole

.
, ,

e mploy me n t ; the se malicio us sp i r it s w e r e be n t u po n mi schief fro m

t he begi nn i n g and fatally a uspicio us in thei r first atte mp t in u ndoi n g
, ,

man as soo n as he was made ; an d in like mann er they p racti se the

sa me de stru ctive method s u p o n all h is p o sterity by i n flicti n g ,

di sease s u po n their bodie s and th r owi ng the m i n to sad di sasters , ,

an d stirri ng u p sudde n te mp e st s an d
p r ete r n atur al e motio n s in the
s o u l ; a n d the y are fitted by n ature for both the se ki n d s of evil
,

the subtilty and fi n e n e ss of their sub stan ce givi ng the m an ea sy

acce ss to body an d soul both The se sp irit s certai n ly h ave gre at .

abilitie s for mi schief an d that they do it is a

pparen t though the , ,

mann er of e ffecti n g it is i nvi sible an d o ut of the r each of h uman ,

se n se s ; as for i n sta n ce whe n a secret bl ast n i s the fr uit in t he

, p ,

blo sso m or the bud or smite s it with an un ti mely fall ju st u p o n its ,

mat u r ity or whe n the air is i n fe c ted by u nk n own cau se s an d

, ,

sc atter s the deadly

p otio n s about the w orld ; j ust so an d by a ,

c o n tagio n that walketh in the like da r k n e ss do demo n s an d evil ,

an gel s blast the mi n ds of me n and agitate the m with furie s and ,

th t vil pirit s w r cl th d with fi r rt f b dy whi h w as f d d

a e s e e o e a ne so o o , c e an
r fr h d fr m th id
e es e nd t m f th
o rifi Th y f d th
e n p irit
o urs a s ea s o e sac ces . e o un ese s s
h d a p r digi
a p w r v r th b di
o th y po us d d ld t rt i nlyo e o e e o es e o sse sse , an co u no ce a

t l l but this p w r might t d ve n t g n r ti

e o A d fi di ng i J
e ph ex en e o e e a o n. n n n o se us,
lib i c p 4 w i h ) Jig y u e b tc th t m y g l f G d mi i g with
. . a .
,
t / an so ,
'

e .
, a an an e s o o x n

w m b g t d e vili h wi k d flsp i g d p rh p m ti g lik e wi n

o en e o a s c e o rn , an e a s ee n se a

i t diti f th S pt gi t whi h r d Jig y a mwh r w r d f i } 7 6 7

an c e n e on o e e ua n , c ea / e e e ea o p c 7 01 5 02 ,

th g l f G d in t d f th e n f G d w t in t th d ght r f m n
e an e s o o ,
s ea o so s o o , en o e au e s o e ,

G n vi 4
e . A d m e ti ng p gh p with
. . m th i g f th n m t r e in th t
e e a s so e n o e sa e na u a

su
p p ititi os
p i whi h w t d r
o us th m f E h p r p
e ce h y th y c en un e e na e o no c
’
s o ec , e
m ght by th
i m s h l d i t thi mi t k
e se H w v r St C hry e an t mHm e e n o s s a e . o e e , . so s o , a .

2 2 up G m St Ambr on lib d N e t A m p 4 h v
, .t thi m tt r ose , . e oe e r ,
ca .
, a e se s a e
right by in t rpr ti g th n f G d t b th p t rity f S th And th gh
,
e e n e so s o o o e e os e o e . ou

so m m ew h thi k th m lv s w ll mp l y d i r ki g thi
en, o d ll th y
n e se e e e o e n a n s, an a e can ,

t i nv lid t th
o ath rity f th F th r i rd r t rv th ir
a e e au m y thi k
o o e a e s, n o e o se e e cau se , a n

it r bl n t t d p d p n h mi t k n m y t h mi t k h i my
e aso n a e o o e en u o suc s a e e n, e su c s a es n

o pi i n d n o t in th ,
l t fl t th ir th rit y i u h
o no f wh h w e e as a ec e au o n s c c ase s, or ic e

c hi fly d p n d p th m ; f i th r y
e e e q i thi w y f r
u on e or s e e an c on se ue n c e n s a o e ason

ing ? B u th F th r s h v
e ca se m ti m b n mi t k i m tt r
e f p r a e a e so e es ee s a en n a e s o u e

reas ning th wi t d b t f m n m y m tim h th r f re th y

o , as e se s an es o e a so e es e, e e o e are

n t t b
o r dit d i pl i m tte r f f t wh r i th y ca n t b m t k n
o e c e e n a n a s o ac , e e n e n o e is a e .
 Te rtn llz an s Apology f or Me Cnmstz a ns
' ' '
’

7 2 .

extra v agan t u ncleann e sses an d dart in outrageou s l usts wi t h ,

a

mixtu r e of variou s error s ; the mo st capital of whi c h e r rors is that ,

hav i n g take n po sse ssio n of a soul an d secured it o n every side fro m ,

the po wers of tru th they reco mme n d to it the worsh ip of fal se god s
.

, ,

t h at bv t he n id ou s of tho se sacrifi c e s the y may p ro c ure a ba n quet

r

for th emsel v e s the ste n ch of the fle sh an d the fu me s of the blood

,

bei ng t he p ro per pab ulu m or re past of tho se u n cle an spirits ; an d

wha t mo r e s v o u ry meat to the m than to j uggle me n o ut of the
a
‘

n otio n o f the true Go d w ith del usio n s of divi n atio n which delu sio n s ,

I c o me no w to unfold .

Every spi r it a ngel and de mo n u po n the accou n t of its swiftn e ss

, , , ,

may be said to be wi n ged for they c an be here an d th re an d ,

e

e v ery w here in a mo me n t ; the whole wo r ld to the m is but as o n e

lace an d an y tra n sactio n s in it they can k n ow with the sa me ea se
p ,

they c an t e ll it an d thi s v el o city passe s for divi n ity amo n g such as

a e u n ac qu i n t ed w ith the n at ure o f sp irit s ; an d b y thi s mea n s they
r a

w o uld be co nc l uded the authors of tho se thi n gs so me ti me s of

w hich they a r e o nly the r elato r s an d verily so meti me s the y are the
au thor s of the evil but n ever of the good They h ave collected
, .

so me de sig n s of p ro v ide n c e fr o m the mo u t h s of the p ro p het s an d

to tho se se r mo n s who se sou n d is go n e i n to all the earth do they

, ,

apply at pre se n t to p i c k out so methi n g whereby to fo r m their

co nje c t u r e s abo u t e v e nt s to c o me ; an d so b y filc h ing fro m he n ce ,

so me revolutio n s w hi c h have succeeded in ti me they ri v al the ,

di v i n ity n d se t up fo r god s by steali n g h is pro p he c ie s But in

,
a , .

the ir oracl e s w hat dexte r ity they have showed in te mperi n g their
,
l

1
m guo mbigu z l ates tempe ren t z n ev ent us scz u n t
'

I oraru lz s
' ' ’ ' '

n a u /e , z nge n z o a ,

Cra m, Py r r/z z n o t o ri o us ambigu it y o f th e h e ath e n o r acl e s in

' '

sa u n t . Th e
g e ne arl , an d pa rti ul rly
c a in th e c ase s o f C r oe sus an d Py rrh us,

A z o te ( E na ble R oma n os w n ce re posse ,

’ ’

I nt rep id /u s rz Cra s u s f ly/la m e tc

'
’
. .

Thi mbig uity

s a , I
t g th r with th f lly d fl tt ry f th e r p
say, od e e e o an a e o es o n se s an
th e lik e mad e m f th h th
, wh w r m t i lin d t th i m t
so e o e ea e n s, o e e os nc e o a e s , o
l d it ll p r p ri t r ft
c o nc u e a d f b tt r r
u e h v m md m es c a an or no e e e aso ns a e so e o e s, n o
w ll -wi h r t th d tri f pirit
e s e s o l d d th m l
e oc d tr t e d th ne o s s, co n c u e e sa e a so , an ea e
F th r
a p r l f g d
e s as a t rd y m w h t k v rythi ng p tr t
a ce o oo -n a u e
, e as en, o oo e e u on us .

B t u w I w
no ld k th m n f riti i m d i n fid lity wh t ki d f p r f
ou as e se e o c c s an e , a n o oo s
will t t th m i m tt r f f t w v r y f t b tt r d m r
co n e n e n a iv r e s o ac as e e an ac e e an o e un e
sa lly tt t d v by th h th th m lv th n r l
a es e e en d th ti e f ea e ns e se e s, a o ac e s an e c e ssa on o
th m? W v r y thi g m r t ri i th e ti me f u S vi r th n th
e as e e an n o e no o o us n o o r a ou a e

p i f p riv t p r n
o sse ss o n s o W ythi g m r mm ly pp l d t th
a e e so s as an n o e co on a ea e o an
th edi p s i f vil p irit f
o sse ss o n m h dr d f y r
o ft r by th fir t
e s s, o r so e un e s o ea s a e , e s
Chri ti n ? D e n t T rt lli
s a s h ll g th n t up thi rti l
o s o d e u an c a en e e se a e on s a c e, an
 Te rtullza n s Apology f or Me C/z mslia ns
'
'
’

74 .

or a beard turned red with a touch For all the se are i mpo sture s ?1
o nly of de mo n s to kee p idolatry in c ou n te n an c e to make me n take ,

sto n e s for deitie s an d to detai n the m fro m any further i n qu i r i e s

,

after the true God .

C H A PT ER XXI I I .

C ON C E R N N G T H EI S U BJ E CT I ON OF E V IL SPI R ITS TO THE CO MMA N D

O F C H R ST I IAN S .

M OR E OVE R if magi c ia ns do se t before y ou r eye s a scen e of spectre s

, ,

an d by their black arts or direful forms in n e c ro manc y call up

, , ,
2 if the y throw childre n i n to co n vul sio n s 3
the soul s of the de ad ; ,

1
bl k b rd whi h h r id
I t w as D o mitian s a c ea
’
, c is e e sa t r d
to be u n e with red a

t h t r l k
o uc o f C as o and P o l ux , to ma e h im giv r dit e c e w i t ry
to th e n e s o f th e v c o
th t ld
ey o fr h r
him o f, an d o m e nce h e w as su name d t rd
fE n ob arbus or R us y Bea .

On e thi r d r
ng t h e e a e can h rdl f rb r t ki g ti
a l i
y o e a a n n o ce o f in th e co n c us o n o f thi s

h t r
c ap e , an d th t b tw
a is, e tri k
e e n th e t v l irit
c s and amuse me n s o f e i Sp s an d th e
b t ti l ir l
su s an a m ac es o f me c r y wr ght by hri t
ou C s tl b tw
an d His ap o s e s, e een
d l i g b rd
isco o ur n a e a ri g
an d cu n ik rii g d d
th e s c o r a s n th e ea .

q u nctoru m a n z ma: z nf ama nt , alz ter in clama nt

' ’

Th vrl i
e se se e a sp e c e s o f
'

gi
ma c yo u find me n o n e ti d by J ti rty r
us n M a i, Apol sec 24 r thi
Se e mo e o f s . . . .

th r
in o ur au o , d c A n z ma , cap 5 7 , e tc
'

Vid M axim Ty r D z ssert 2 2

. Thi . s . . .
’

. .

k d d vi ti b y
in o f i n a o n th ed d ll d
e a , ca e r y v ry i t
n e c o man c , w as e v ry
an c e n an d e

f ili r
am a in th e Ge n til w rld A
e o r bl l
me mo a e e xa mp e o fwhi h
. c w e fin d , i Sam .

xx vii wh r
i , . e e Saul bi g b t
e n a ou with
to w ar hi i ti
th e P l s n es, an d Godd yi g en n

to ans ewr ith r by dr

h im e e by ri
e a ms, o r by r h t
U m, o r r ir
p o p e s, h e e pa s to th e
wit h
c d r
o f E n o , an d d d th t
e man s l ight r i d fr
a Samue m d d
be a se up o m th e e a , to
t l i
e l h im th e ssue o f th e w ar Thi rf r d
s w as
p e o m eti.s by
o me m e s gi l
th e m a ca u se
of a b d d b dy with th r bl k l iti
o ne o f a ea o , o e ac so e mn ti by
e s ; so me me s ri g po u n
h ot bl d t
oo r
in o th e ca case to ma ek it ti d
answ e r a ques o n , as E ric th o o e s in L u can .

Du m w def u n cto in corpore gu ce mt,

'

oe/n

astrz ctus ca lu z l Cm ar, otro f omt

' '

P rotz n u s
' '

g .

H e nce th t
a of Ho r ace

A n z ma s d al u rar
'

p
res on sa .

An d in al lu is on to th e sa me p r tiac ce is th t a of Virgi l
N j am ex a ud z re
‘

ee v ocatos.

Si pu
fros in elogu z u m Orac u lz elz d u nt
’ ' '

. Co nce n n r i g thi ki d f divin ti s n o a on,

see Ap l u ei us, Ap ol i , an d Sp artian in o il
. . . .
f ad .H e nce th t f P r p rti u a o o e s,

R ectulit in tn mn ia
' '

vz zlr o certa P aar .

 Te rtullian ? Ap ology f or Me Clz r istian s .
75
an d a while after make the m ve n t the fury in oracle s ; if by their
juggli ng wile s they del ude the se n se s w ith abu ndan c e of mock
miracle s and i nject drea ms in the de ad o f slee p 1 by first i nvoki n g
, ,

t h e assistan c e of their an gel s an d de mo n s by who se So hi stry eve n

'

p ,

goat s a n d gro i g boa r d are wo n t to divi n e : if the n the se evil

an n s
2

1
Si cl Somn ia imittu n t e se J ti in . Th are th e sa me with th ose ca ll d e by us n,
th ti
e f r id A th G d
se c o n a o e sa ,
t f I r l w
ivel poarop wol
p l d s m . s e o o s ae as ease o e
ti m t mm i t H i m lf t H i pr ph t by dr m
es o co lik wi th d vil
un ca e se o s o e s ea s, so e se e e
i i mit ti n h d h i dr m r f dr m m g th G til
,
n a o , Th L d
a s ea e o ea s a on e en es . e ace ae
m ni o k pt m p rp t
an s l p i th t mp l f P ith t w t h f
e en o n u o se o s ee n e e e o as ea o a c or
dr m Th v ity f th
ea rt f divi n r J v l t k
s. i t l hi
e an o e se so o e s u e na a e s o cc as o n o as n
th se w ord
e s

N on D elu bra D e flm, nee ab a ll ure Alu mina mittu n t,

Sed rioi qu isqu e f acit
. .

Wh v r h oe e hi m lf m r p n thi bj t m y n lt T lly
as a mi nd to a muse se o e u o s su ec ,
a co su u
t lib i lib v p 7 Fli lib vii p 5 0 M b
, ,
l Dw i
ae V l na M . . . a et . ax . . . ca .
, n . . . ca .
, acro ae
’

lib i c p 3 ; P l t r h in P mp i
.

. r ing dr m f M ithri
. a . u a c o e o, co n c e n a ea o
d t d F lg t MiM l g lib i
a es , an u en . . o o . . .

2
P erg t C p
u os a a t M di i o m t Of g t tr i d p t ra , ( e nsa v n are c n eoeru n . oa s a ne u o
divi ti w fi d m ti i E u bi fr m q t ti
na on e n t f Cl m Al en on n se u s, o a uo a on ou o e e ns ex
i } y m- mi w pi m E b P p g lib ii
’
z iy '
t; f a a n
p 3 p 62 f xn v
, use . ra ar . n . . . ca .
, . .

Why g t p rti l rl y h r
o a s are p ifi d f br t f divi ti I a j t r
cu a e e s ec e or u es o na o n, co n e c u e
th r e n t b thi
e aso B f r th r l f Ap ll m t b fi d t D l ph
o e s e o e e o ac e o o o ca e o e xe a e o s,
th p l e w n th i g m r
a ce th n mm
as d th g t whi h w r gr i g
o n o e a a co o n , an e oa s c e e az n
b t th r mi ng t d l rg b f r with littl m th t t p d l ki g
a ou e e co o a e n, a e e o e a e ou a o , an oo n
i f ll
n, kippi g d m ki g
e a -s dd i t lik p rh p th p
n an d a n an o n o se , n o un e e a s e osse ss e

swi m ti n d i th g p l th gh t f t l Th g t h rd ( C t by
ne en o e n e os e , ou no so a a . e oa - e o re as

na m Pl t r he , as ll him) n t th p l t u a c wh t w th m tt r withca s ra o e ace o se e a as e a e

hi fl k s nd f ll i n t
oc th e,
m fr li
a nd lik wi e i nt fit f p r ph y i g o sa e o c, a e se o a o o es n
an d it f r d with m ny th r wh w n t ft rw rd t vi it th pl
so a e d a o e s, o e a e a s o s e ace , an

m y w r tr gl d ( y T lly ) w ith t m
an e e s / lit with th f m
an e f th rth sa s u er : a n ze u, e u es o e ea .

Vi B i d a
’
. lib i U p thi h l f th rth th r f r w th tri p
o ot . . xv . on s o e o e ea e e o e as e os, o r

a thr -f t d t l pl c d d m id p it n r t d f p ri t wh
ee oo e s oo a e , an a a u on co se c a e or a e s e ss, o

r iv d h i pir ti fr m b l w th S h li t up A ri t ph n i Avid
e ce e e r ns a on o e o as e c o as on s o a es n
d rib ma /am } p B tc Th
, .

e sc e s, b lly-pr ph t wh d liv r d
n e
r a fr
’
ro i
ta
,
e . e se e o e s, o e e e

th m lv i
e t se lik esp ki g trump t w r
n a ll d one d e a s ea n e ,
e e ca e an

th s I i h viii 1 9 S k u t th m whi h h v f mili r p irit

u sa a . d u t
, ee n o e c a e a a s s, an n o

wi rd th t p p d m tt r ; whi h th S pt gi t m r t my p r p
za s a ee an u e
”
c e e ua n ,
o e o u ose ,

r nd r th v i
e e s ) u s, ) i m i 5 7 5 ¢w 7 wro a fr s
'
i t
r ot ; n ot f a l; a
’
‘
7 g ; voi ra ; , f
ra l;

z evol y bm f E
o i o
’

a v
¢w i g, A d m ro
pr ly y t i 4
x v ; x oi
’
ia; v7 ¢ o uo v|u n o e ex e ss e , xx x. ,

Th u h lt p k t f th gr d d thy p h h ll b l w t f th d t
o s a s ea ou o e o un ,
an s e ec s a e o ou o e us ,

an d th y v i h ll b th t h th f mili r pirit ut f th gr d d
o ce s a e as o n e a a a a a s o o e o un ,
an

thy v i h ll whi p r t f th d t Whi h w rd

o ce s a till m r pr iv
s e ou o e us .
”
c o s are s o e ex e ss e

O f th P yth e i th S p t gi t ) w fli m
o n e ss i 7 3 f 1 57
n ) e e ua n , n ot va ei vw i o o
' '
ai t ; 7» o 0: y ou, n or

t i; ? " yiif 04 sdaowr m, x a i l’ar a i oi; oi ¢ wv03v7 sg in v ii; 7 5 ; ii W

n o f 1 57 ao u) o ou, x a i
ay? '
v
'

a
m
r } ; n 33a
}
; 5: ¢ ami n o é a dmio ei
e
m
N o w th e M e n sae in s p ace o f e u an I . thi l T rt lli
tka e to be th e T ri o d e ss, ca e
p V M e n sae, 2 E n ll d by irgil .

H ue u n a iou e
’
Troia Ga z a ,
I n cenrir erepta ady f is, M e n ra q . B a ara m ’
.

Soz ome n in h is sx i th b k oo , cap .

35 , t e lls us th t tha e Ge n til e phil oso p hr bi g
e s, e n
 Te ri n llia n s Ap ology f or Me Climirtia n s
’

76 .

Sp i r i t s will do so much t the i mpul se of me n what will they no t a ,

do by their o wn i mpul se an d for their o wn i n te r e st ? They W ll ,

i

s u rely collect the whole s tock of maliciou s p o w er i n to o n e e ffort for

t he defe nc e of the mselve s n d the ki n gdo m of d ark n e ss Or if a .

an gel s an d de mo n s act th e same with yo u r god s p r ay where is the ,

di ffere n ce bet w ee n t he m an d H im yo u look u p o n as the Sove r eign

a nd su p re me st of p o w er s ? I s it n o t therefore more beco mi n g to
r e s u m e t ho se to be god s who do the thi n g s which make o ther s
p ,

as s for god s than to bri n g dow n the god s to a level with de mo n s

p ,

But perh aps I am to thi n k th at it is the diffe r e n ce of pla c e s o n ly

w hi c h ca use s the di sti nc tio n of title s an d th at yo ur god s are to be ,

looked Upo n as gods o nly in their own te mple s an d he who flie s ,

t h r ough a sacr e d tu r ret is bego d d e d but he who passe s through a

c o mmo n hou se bedeviled Or that the p r ie st who cut s off h is
, .

r i i t ie s or l an c e s h is ar ms is i n spi r ed ; but he who cut s h is t h roat

p v , , ,

p o s s e ss ed ; ho w e v er the fury of both h as a like eve n t an d the

, ,

i n stigatio n is the same .

Hitherto I ha v e argued u pon p oi n t o f rea so n an d co nte nted ,

my self with word s o n ly ; I co me n o w to thi n gs an d shall give yo u ,

a d e mo nst r atio n fro m fact to c o n vi n ce y ou that your god s an d

de mo n s bo t h a r e but the same bei ngs t hough of differe nt de no mi na ,

t i o ns Let a de mo ni c 1 therefo r e be bro ught i n to c o u rt an d the

. a ,

ex tr m ly e r d t th i r
e f C hri ti it y m d
co n ce n e d rtd a e n c e ase o s an ,
a e an c o n se c a e a

trip d f l r l with ll th l tt r f th l ph b t f t d t it t k w wh
o o au e ,
a e e e s o e a a e as e n e o , o no o
h ld b th m n th t w t c d V l n i th mpir ;
s ou e e a a ntriv as o su c e e a e s n e e e a co an c e

p rh p i i mit ti
e a s f U ri m
n d Th mmi m whi h (
a onm y)
o itd f an u , c as so e sa co ns s e o
all th l tt r e f th el ph b t whi h up
e s o
q u ti n p r p d did ri ft r
e a a e ,
c on a es o o o se a se a e a
str g m r nd j i d th m lv i n t w rd
an e a n ne , yll bl
a d rt r d
o ne e se es o o s or s a e s, an so e u ne a
co mpl t n w r e e a s e .

1
Ad t l
’

lig i
a ur b T io lio
'

uct i t aThi i th f m u
u s su r una us ves r s, e c. s s e a o s
ch ll g I j t w r f rr d t
a en e d whi h I w ld n t h v th r d r t p
us no e e e o , an c ou o a e e ea e o ass
o v r W th t r fl ti ; f
e i ouvr w ny thi ge
pp l d t i m r e d ri g
ec on or ne e as .
a n a ea e o n o a n
w rd o m r
s, y t b d t t d if n i mp t r H h ll g th ir
or o e e as o e e ec e , a os u e . e c a en es e
se n th ir y
se s , d th ir r t b j udg in th
e e es, an h d fi th m t d y e ea s o e es e case e e es e o en
it if th y c n h t d r d y t
e a w r f th p ri m t with h i w bl d
e s an s ea o an s e or e ex e en s o n oo ,

th t th ir l ti l virgin th ir fE l p i
a e ce e s d ll tha r t f th th y , e sc u a uS, an a e es o o se e
w rshi p f g d h ll t ly q it th b di th y p
o or o s, S b t p bli ly i t h
a no on u e o es e o sse ss, u u c n e

h r g f th m ll f th m lv t b d vil p th d m d f y
ea in o e a co n e ss e se es o e e s, u on e e an o an
C hri ti sH r wh t h i
an . h l r St C ypri ea y t D mti a
pr n l
s sc o a . an sa s o e e r an u s, o co su
o f A fri up th ca , m bj t 0 i i on ll t wid
e sa n li
e su ec i a u o re
’
eos ve er, e en u an ao a
’
o s
y
l/-u ra n tu r oru m torme n t is
'

ai ,Sp in t u al ious fl agrir, et

et ve ro
torou en tu r ale
corp oril m
obi eon } s ej iciu n f u r ,
qu a nd o e/u la nt es e t g e men tes v ot e I mmana,
ct
p testate D ir i d fl ge a at ve rb’e ra sen i ie n tes, we n/mu m j ua iciu m confi te nl u r ;
ll ’
o / n a

ve n z , cl cog n osce v e ra arse

qua: a icimur An d a e a e , Vide ois su b ma n u . littl ft r
n ortr i sta re v in o/or cl tre mere captivas qu os tn s us icir, o e n e ra rir u !
r , p ct
D emmor .
p ti
N o t to me n o n L ac tan t ius , w h o s e a s to th e s ame u po se , ale ml
p / k r .
 Ap ology f or Me
’
Te rln llzan s C/z risi ian s .
77
l

sp i r it wh ich p o sse sse s h im be c o mman ded by any Ch r i stian to

de cl are w h at he is he sh all c o nfe ss hi m elf a s truly to be a d e vil
, s

as he did fal sely before p r ofe ss hi mself a I n like ma nn er let

go d .
,

o n e of th o se be p rod uc ed wh o is thought to l ab o u r w i t h a god , ,

who m he c o nceived fro m the stea ms of the alt ar an d of w hi c h afte r ,

man y a belch an d many a pa n g he is d e li v ered in orac le s Let .

the cele sti al vi r gi n the great p r o c u r e r o f rai n or Ai sc ulapius the

, , ,

great i mprover of medi c i n e w ho by the hel p of scord ian an d othe r , ,

so v ereig n an d c ordi al medi c i n e s re c overed tho se who could n o t ,

have lived a day lo n ger If all the se I say do not decl ar e them .
, ,

selve s in c ou rt to be devil s n o t d ari n g to lie in the

pre se n c e of a ,

C h r i stian that Chri stia n is willi n g to be t ake n for the c heat an d

, ,

st an d s ready to a n swer for it with h is o wn blo od What n ow can .

be more glarin gly evide n t than thi s de mo n stratio n fro m fact ?

What proof mo r e u n exceptio n able ? Here y ou have tr uth shi ni ng
full u po n you in her n ati v e si mplicity without the colo uri n g of ,

word s or an y assi stan c e bu t fr o m her o wn pro p er virt u e su spi c io n

,

it self here will fi n d n o e n tran ce Y ou may say thi s is do n e by magi c .

or so me su c h sophi stry if yo ur eye s and e ar s w ill give you le av e to ,

say it ; but what can be obje c ted agai n st th at which is ex po sed in

its pure n atural s agai n st mer e n aked truth ? Moreover if o n o n e

, ,

h an d the y are re ally god s why Should they be such silly li ar s as to ,

say the y are devil s ? What in obedie nc e to us ? Your god s the n ,

are in su bjec ti o n to Chri sti an s ; but th at su r ely is a very sorry god

w hi c h is su bject to a man an d to a man too who is h is profe ssed ,

e ne my an d whe n such a subje c tion mak e s so much to h is di sgrace

,
.

lib v p 2 x All th p ri mitiv F th r

. . ca . . rt th m f t with th m
e e a e s asse e sa e ac ,
e sa e
r e L t m k th
assu an c . f w q e ti n D id v r y h th p ri t
e as en a e ue s o s. e e an ea en es or

m gi i n m k
a c a h h ll g t th h rd f th ir liv ? D id th vil
a e su c a c a en e a e az a o e es e e

sp irit v r t d i w f th m
s e e s an y o f th phil n a ph r ? Will th
e o ritics
e , o r an e o so e s e c

sa y th t th l g qu t ti
a e sef i t d i nt th t t wh th y
on o a i
o ns a re v ry o s e o e ex ,
en e are n e e

p ri m itiv writ r ? A ed t th e m tt r f f tn t f r
are wh r i
no e se a e s o ac ,
no o e aso n , e e n

C hri ti n s d h tha ld n t b mp d p
s an ea If
e n s co u wh t b rg do e i o se u on so , a c an e u e

a g i t thi d m tr ti f th tr th f th Chri ti r ligi ? Wh t tr g r

a ns s e on s a on o e u o e s an e on a s on e

e vid wh t m r
e n ce , ibl vi tia ld th h th h v th t
o e se n s e c on c o n , co u e ea e ns a e, an o se e

an d h r th g d ea th y w r hi pp d h wl nd w il d fl y t th
e o s e o s m f e , o a a an ,
a e na e o

C hri t d s ,
f th m lv t b ll d vil i th pr
an co n e ss e se f th i
es o e a e s n e e se n ce o e r

w r hi pp r ? Thi ki gd m f d rk
o s e s w p rmitt d t
s n gr w t it f ll
o o a n e ss as e e o o o s u

h ight d th r i f it th p r vid nti lly r rv d f th

e ,
an e u n o mi g d
en o e a e se e or e co n an

co n
q t f th
ue s S n f G od ; d th gh
e th o di p oiti d o f i f
an ou e s os o n s an c o n e ss o ns o

e vil pirit r rd d f H im d H i p tl in th N w T t m t d
s s e co e o an s a os es e e es a en o

su ffi i ntl y p r v H im t b
c e t fr m G d y t th
o e rci e f th m p w r
o e se n o o , e e e xe s o e sa e o e

i th ir M t r
n e m b f r pr as e n l d trib l f m y g m k th
’
s na e e o e o co su s an un a s or an a e s, a es e

a rg m t till th tr g r d m r
u en s p tie s bl e on F it i
e t pan ibl f o e un e x ce o na . or s no o ss e or

mir l f thr f r h dr d y r ti i p bli t b p t d

’

a ac e o e e or ou un e ea s co n n u an c e n u c o e su s e c e

for a c h t ea .
78 Te rtn llian s Ap ologj f or Me ’
/ C/z ristia n s .

On the other han d if they are de mo ns or a ngel s how c ome s it to

, ,

p a ss that they p er s o n at e god s w he n they gi v e their re spo n se s to

,

any bu t Ch r i stia n s ? For as t ho se w ho h a v e t he re putat o n of god s i

w o uld n ot say they are de v il s if they a e truly go d s becau se they r ,

wo uld no t dive st the mselve s of their maje sty so t ho se you k n o w to ,

be d e mo s d u r s t n eve r aspi r e to the title s of god s if there w e r e an y

n

g o d s of t ho se ti t le s they u surp bec ause n o do ubt they w o uld be ,

a fraid of smarti ng for th at u surp atio n fro m tho se su p erior deitie s

they have th us aflro nte d ’

The c o nseq ue n ce therefore is u n de n iable that the deities y ou ,

w o r shi p are n o deitie s ; for if they were the devil s would n ever ,

re su m e to l ay c l ai m to the title of god s or the g o d s di sclai m it

p , .

Si n c e t herefo re both o n e an d the other co n cur to the ac k n o wle d g

me n t of thi s t r uth th at the god s in wor shi p are n o god s you mu st
, ,

c o n fe ss the m t o be all of the sa me ki n d that is devil s Bethi nk ,

.

yo u r selve s n o w and exami n e the god s o n every side For tho se

,
.

u r e su med to be god s you pl a i n l y se e to be devil s an d by the

y o p
hel p of Chri stia n s an d by the hel p of your very go d s n o t o nly
, ,

c o n fe ss i n g the msel v e s but all the re st al so n o t to be god s you will

, ,

p r e se n t ly le a rn w hi c h is the true God ; w hether it is He an d He ,

al o n e w h o m t he Ch r i sti ans profe ss an d whethe r He is to be believed ,

an d w o r shi pp ed ac c ordi n g to the C hri stia n rule of faith an d wor

,

shi p . When w e c o nj u r e the se evil Spirit s in the n ame of Chri st let ,

the m re ply if they d are Who is thi s C hri st w ith H is fable of a go spel ?
,

Let th e m say th at He is of the co mmo n order of me n or w ill they

call H im a magici an ? Or say that aft er He was buried H is di sc i ple s ,

came an d stole away H is body out of the se ulchre or t hat He is

p ,

yet amo ng the de ad ? Or rather w ill they n o t o wn H im to be in

heave n and that He will co me do w n fr o m then c e and put the
, ,

w hole u n ive rse in a tre mor at H is c o mi n g an d all manki n d but , ,

Chri st ians i n to horror an d lame n tatio n ? Shi n i n g in H is n ative

,

glory as H e is the power of God an d t he Sp irit of God and the

, , ,

Lo go s an d the Wi sdo m an d the Re aso n and the So n of God Let

, , , .

th e de v il s kee p their vot ar ie s co mpa n y in deri sio n an d joi n yo u ,

w ith thei r wit and d r ollery u po n the se thi ng s Let the m deny th at .

C hri st will co me in j udg me n t u p o n e v ery soul fro m t he creatio n ,

h avi ng first re st o red its body Let the m decl are an d in ope n .
,

court if they thi nk fit that the y are of a mi n d w ith Pl ato an d the

,

p oet s that it is the lot of Mi n o s an d Rhadaman thu s to be j udge s of

,

th e world Let the m wi pe o ff the bran d of their o wn ign o mi n y an d

.

d mnatio n Let them re n ou n ce the mselve s to be un cle an spi r its

a .
,

tho ugh thi s is e v ide nt fr o m the nature of their fo od fr o m the ,

 Te ri n llian s Apology f or Me
’
Cnristia n s .
79

blood and ste nche s an d pu trid sacrifi c e s of an i mal s an d the

, , ,

abo mi nable forms made u se o f i n divi n ati o n And l astly let the m .
,

di so wn the mselve s to be in a d amn ed state an d u n d e r dreadful ,

exp ectati o n s o f the fi n al j udg me n t where they shall r e c ei v e the ,

reco mp ense of si ns together with their worshi pp e r s and all such

, ,

workers of i n iquity .

But now th i s p ower and do mi n io n of ours over the se wicked

sp irit s h as all its e fficacy fro m the n ame of C hri st an d fro m our ,

re mi ndi n g the m of tho se j udgmen ts which are droppi n g up o n their

heads fro m the han d of God through C hri st wh o m He h as made ,

Judge of the world and the dread they have of Chri st in God an d ,

God in C hri st is the thi ng which subj ects them to the servan t s of
,

God an d C h ri st Thu s therefore b y a to u ch of our hand or the

.
,

breath of our mo u th scorched as it were with the pro spect an d re pre

,

se ntatio n of future fla me s they go out of the bodie s the y

p o sse ss ,

at our co mman d but sore again st their wi ll an d g n a shi n g an d red

, ,

hot with shame to quit their p o sse ssion s in the prese nce of their
,

adorer s .

Now then let me advi se y ou to believe the devil s w he n they speak

true of themselve s you who are u sed to credit the m in their lie s ;
,

for n o man is a fool to su ch a degree as to be at the pai n s of lyi ng

to h is di sgrace but o nly to h is re putatio n ; and one is a thou san d
,

ti me s ap ter to believe me n whe n the y co n fe ss to their di sadva n tage

than whe n they de n y for i n te r e st .

The se te stimo n ie s the n of your god s agai nst the mselve s ofte n
c o n duce to t he maki ng of C hri sti an s beca u se the r e is n o beli e v i n g ,

the m witho u t believi n g in o ur Master Chri st The very devil s

, .

ki n dle in us the belief of Hol y Sc rip ture ; the v ery de vil s are
edifyi n g an d rai se our ho pe to assu r an c e But you worshi p the m
,
.
,

an d wi t h the blood of Chri stian s too I well k n o w ; an d therefore ,

they would b y n o me an s lo se su c h good clie n t s and devoted

serva nt s as you are n o t o n ly for the sak e of their ho n our s an d
,
'

o fle rings but for fear should any of you turn Chri stian s yo u
, , ,

sho u ld di sp o sse ss an d serve the m as we do They would never I .

,

say baulk a lie i n so gran d a co n cer n was it in their p ower to lie

, , , ,

whe n a C hri stian i n terrogate s the m in order to give y ou a proof of

h is re ligio n by their o wn co n fe ssio n .
80 Te rt n llia n
’
s Apology f or Me Ck risiia n s .

C H A PT ER XXI V .

TH AT T HE RO MA N S AR E T HE CR I M I N A L S I N P OI N T OF
RE LI GI ON ,
AN D N OT T H E C H R I ST I A N S .

T H I S u n iversal co n fe ssio n o f the evil spirit s w hereby the y di sclai m ,

th e title of g o d s an d w he r eby they decl are that the r e is n o other

,

God but on e w ho se serv n t s w e p rofe ss to be ; thi s co n fe ssio n I

,
a ,

say is arg ume n t e n o ugh with a wit n e ss to di scharge C hri stia n s fro m
,

the c r i me of irreligio n e sp e c i ally to w ard s the Ro man god s ; for it

,

the Ro man god s for a cert ai n re n o god s the n their religio n for a a , ,

ce r tai n is n o r eligio n ; and if theirs be n o religi o n because their s ,

be n o god s the n cer tai n l y we can n ot be ju stly charged u po n the

,

arti cle of irreligio n w ith respe c t t o the w orshi p of the Ro man deitie s
'

.
,

But thi s re p r o a c h rebo u n d s u po n yourselve s for you who w or shi p a ,

lie and n o t o n ly n eglect the true religio n of the true God but
, ,

moreo v er j oi n all yo u r forc e s to fight it out of the w orld are in ,

t r u th g uilty of th a t which is mo st p ro p erly irreligio n For should .

I gran t tho se you w orshi p to be god s do n ot you like w i se sub scribe ,

to th e co mmo n o pi n io n th at there is o ne mo st high an d p owerful

Deity w ho is the A u thor an d Soverei gn of the world of i n fi n ite
, ,

maje sty and p erfe c tio n ? Fo r th us ma n y amo n g you h ave ra n ged

the god s so as to ve st the supre me p ower in o n e o n ly an d make
, ,

the r e st subalte rn god s and u n der offic e rs merely of thi s Almigh tiest
,
-

of dei ie ;
t s an d t hu s Pl at o de scribe s great Jove as atte n ded above
1

by an heave n ly ho st of i n ferior god s an d de mo n s C an you say .

,

the n th at we mu st p ay the sa me ho n our s to h is pro c u r ato r s an d

,

prefe c t s and p re side n t s as to the e mp eror hi mse lf ? An d p ray ,

n o w w here is the cri me to be ambitio n s of getti n g i n to the good

,

grace s of C ae sar o nly ? an d to ack n o w ledge the title of God like

t hat of the e mperor H is d ue alo n e who h as the sovereign authority ?
,

Si n c e by yo u r l aw s it is c a it al t o call an
p y o n e C aesar who is n o t
s up re me or t o hear h im so called by an
,
y other I will g r a n t y ou .

the r e i s a differe nc e in the mode s of wo r ship betwee n a worshi pp er

of God an d a worshi pp er of Jove Let us then suppo se th at o n e .

yovem magn u m in earlo comil u m ex ercita describz t D eoru m pariter

1
UI P lato
ci D c mo mm s p ass ag e w e h av e in G re e k in A th e n ag o r as th us— O 33 i a ;
‘

e f Thi .

a fi t i-
y y ,

m
'
W “if ” ? Z n) ; 51 min ! ” mr mriv 1
~

JY‘
Z
W
F ’
p or éitr os g
p r
f m s n n a 4 5 9 wé w a
ie
/ m i
fl i l ovft i VO‘ S 7 97 33 Yarn -
, ,
M pa tn oz Gri mm xai B
‘
‘T l cu at t h a w
/ Ath e n at L egal pro
'

Cl ub-
. . .

t ian. Th e sup e macy o f o ne e isr a d ity

you i fi nd by M inutius Fe x wh t w ll li
r vd l rg fr
p o e at a e o m all th e p osop e s hil h r .
 Te rtu llia n s Apology f or Me C/i mstia ns
'
’
82 .

vi n ce s (if I mi stake not) are un der the Ro man juri sdictio n and ,

yet I do n ot fin d any of the Ro man god s in worshi p amo n g the m

be c au se the god s of the se c o un trie s are as little k n own at Ro me as
man y of the mu n ici pal deitie s in several tow n s in Italy as Del ,

v e n tin u s of C asin um Visid ianus of N ar ni An caria of A scoli

, , ,

N u rsi a of Volsinium Vale n tia of Ocricoly N ortia of Sutri an d

, , ,

Ju n o of Mo n te Fi asco who was wor shi pp ed by the n ame of C ure tis

,

in ho n our of her fat her Cure s But we C hri stia n s w e alo n e are .
,

the p eople who are n o t tolerated to e njoy a sep arate religion p r o per
to ou rselve s ; we o ffe n d the Ro mans and are n ot to be looked ,

u po n as Ro mans becau se we do n ot worshi p the God of the

,

Ro man s ; h o wever w e have thi s advan tage th at God is the God

, ,

of all w ho se we are all whether we will or n o ; but there is a

, ,

u n i v er sal toleratio n amo n g you to pay divi n e ho n ours to an y but

the true God as if thi s was n ot e mphaticall y the God of all who se
, ,

c re ature s we all are .

C H A P T E R XXV .

T H AT THE RO MAN AN D E U R I S N OT
GR O WI N G T O T HE
R OMA N R E LI G I ON .

I H A VE n ow in my Opi n io n give n suffi cie n t proofs of the fal se an d

, ,

the true divin ity ; h avi ng n ot o n ly di sputed an d de mo nstrated thi s

p o mt fr o m rg u me n ts drawn fro m re aso n but al so fro m the very
a ,

co n fe ssio ns of tho se y ou ac k n owledge for god s ; so th at n othi n g

more see ms n ece ssary to be rei n forced u p o n th at head But .

because the Ro ma n gre at n e ss is an obje ctio n th at c o me s p ro perly

i n my way I will n o t decli n e the co mbat I am ch alle n ged to by
, ,

the pre su mptio n of tho se who say that the Ro man s 1 a r rived to
su ch a p itch of gra n de ur as to be ma ster s of the w orld b y the p ure ,

R omano: p ro merito R e ligiou tatis d iligen tissima in ta n tu m Su blimi/atis elatos

1 '

Th t
a th e R o man g t
re a n e ss w as n o t o in to th e R o man e on , P u e n us w g r ligi r d ti
r v l rg
p o e s at a e , lib ii
ad o or Sy mmac/
. z . . .

Sed m u ll i a ux ere
’
D ii per p rospe ra R omam,
Q uoi ralz t ob
'

me ritu m w agn is don ata Triu mplz is,

E rgo age, Be llatrix , qua v i: su b
jece rit , ede .

v r
An d M in u ius is
t y p rti l r up th em h d b tba u cu a on e sa e ea ,
u e ca se h e h asb rr w d o o e
so m y h t fr m T rt lli n
an in s d i ubj in d t thi Ap l gy
o e u a ,
an s s o e o s o o , I will t f r e
no o
t ll th r d r H o w v r th t th e R m v l d th m lv
s a e ea e . e e , a o an s a ue e se e s as e x tr rdi ry
ao na
 Te rl u llia n s Apology f or Me
’

Caristians .

di n t an d me r it s of their religio n an d c o n sequen tly th at theirs w e re

the right god i n asmu ch as t hey w ho served t h e m o ut flou ish e d all
s, - r

o the r s in gl o ry as muc h as they su r assed th e m in d e votio n to

p,

the se deitie s ; an d thi s surpassin g figure n o do ubt was the return , ,

your own Ro man god s made you for their worshi p ; an d the se
p ro per god s wh o h ave thu s e n l ar ged your b o rders mu st be St er
,

cul ns an d Mutu nus an d L are n tina ; for it is n o t to be i magi n e d

, ,

that strange god s sh o uld find in their he art s to be greater fr ie n d s to

a stran ge nation th an to their o wn ; an d th at they should make
over their o wn n ative soil in w hi c h they were bred an d bo r n an d, , ,

buried and deified to an outl an di sh p eo ple Let Cybele se e to it

, , .
,

wh ether sh e t r an splan ted her affectio n s to Ro me for the sake of her

beloved c ou ntryme n the Troj an s screen ed fro m the G r e c i an arms ,

I warrant by he r divi n e protectio n ; le t her say whether sh e w en t

over to the Ro man s u po n thi s view as fore seei n g them the p eo ple ,

that would re v e n ge h e r u po n her e n e mie s an d o n e d ay t ri umph ,

o v er Greece as Gree c e h ad do n e over Troy ; an d t o p r o e th at

,
v

sh e did go over to the Ro man s u p on thi s p ro spect Sh e h as ,

give n a mo st gloriou s i n stan c e of her fore sight in our age for M ,

.

A ureli us bei n g t ake n off at Sir i um the seve n te e n th d ay of M ar h

m c
1
,

her chief prie st n d e un uch o n the t w e n ty fo urth d ay o f the same

a -

mo n t h h avi n g l an ced h is ar ms an d let o ut h is i mpure blood u p o n

, ,

the altar ofle re d up h is u sual v o w s for the life of the e mpe r or wh o

,
'

w as de ad so me d ay s before 0 leade n heeled c o urier s ! O dro w sy

.
-

di spatche s ! n o t to give Cy bele n otice before th e e mperor was dead

in good troth Chri stian s mu st make a little merry w i t h su h a godd e ss
,
c .

But h ad ki n gdo ms bee n at Jove s di sp o sal Jove surely had ’

,

n ever su fle re d h is o wn C rete to have co me u n der the Ro man rod

'

u n mi n dfu l of the Idea n c ave an d the n ever to be-forgotte n n oi se the - -

Coryban te s made to drow n h is i n fan t c r i e s an d of the agreeable ,

sweet s of h is fr agra n t n ur se the Go at Amalth aea What ! wo uld .

n o t he ha v e p refer r ed h is o wn t o mb before an y cap itol an d m de ,

a

the c o un t r y whi c h co n tai n ed Jove s ashes the mi stress of t he ’ 2

f v rit f h v
a ou es o ea en u
pon th e accoun t of th ir gr d r
e an eu ,
is e vid t fr en o m th ta of

V l ri lib i N on M ir a m igitu r si p ro eo imp erio a uge n do cu stod ien rloq ;

'

a e us, . .
.

pertin ax D eoru m in a u lge n tia se mper ex cu ou il

’
.

1
M A u relio ex e mp lo, d ie d ecimo sex to Ka len a Apriliu m
— ’
us ion . Th D .

Ca ss ui
s o f t h e sam e e m p e o s a s— r ; Er r y
a
-
rr as m } st x oiq
q mes M a w ou
p p
e sa nl xa g
‘
tv ' «
’
.

2
Q u a f i n ares is l ex il e W
e i s a Th r h rdly
an
y
. one n m o e a e of an thi g r t lk d th
r t by
C e e th e p o e s a n d t hi t ri
s o an s, an d th e C hri ti
s an s ap o o s s, e e o e was l gi t wh r J v
bo m ,br d e , an d u e us V b ri d Th . irgil
D icta o Cieli R egem par/ere su b a ntro .

Th us St C p
. y ri an , d o I d ol va n A n tru m j ov is in Creta w s itu r
. .
' ’

. An d in th e
 Te rtu llia n s Apology f or Me Cnrz sl ia n s
'
’
84 .

wo r ld ? Would Ju n o do yo u thi nk could Sh e h ave hel ped it

, , ,

su fle re d her beloved C arth age mo r e beloved th an Samo s t o ha v e , ,

bee n sa ked an d r ui n ed by the dete sted rac e of Troj an s ; for I

c

k no w her passio n for thi s c i t y fro m yo ur o wn Virgil

—H e re
h re thi d rli g p l
, e , s a n ace ,

I mm rt l J n s rm nd h ri t gr
o a u o
'
a s, a c a o ace

A d h
n t fi th u iv r l r ig
e re o x e n e sa e n

T h mi h ty g dd tr v b t tr v o e ss s o e, u s o e in v in a

By mighti r f t
e ,

me e a e o e rco
’
.
1

P oor u nh appy Ju n o wife ,

i ter both to Jove
an d s s , and yet n ot a
mat c h for fate For ,
as a n other p oet h as it ,

E ve n J v hi mse lf mu t be n d
o e s to ft a e.

An d yet the Ro man s cann ot afford the fate s who made the m master s
of C arth age in sp ite of all the i n trigue s of J un o half so much ,

ho nour as t he y pay to the mo st i n famo us of p r o sti t ute s L are ntina , .

But it is c ertai n that man y of yo ur god s reign ed o nc e upo n e arth

if therefore ki ngdo ms a e n o w at their di spo sal p ray tell me fro m
r ,

w ho m did th e y the mselve s receive th e ir crow n s ? Wh o was the

god th at Sat urn or Jo v e wor shi pp ed ? So me d unghill god Ste rculus -
,

I su ppo se but thi s c o uld n o t well be fo r Satu r n an d Ju p iter were ,

both de d lo n g before Ste rc ulus go t h is i mmo rt al ho nour at Ro me

a

fo r te achi ng h is c o un try me n the art of d un gi ng their gro un d But .

tho ugh so me of y o ur god s n ever a rr ived to the ho n o ur of bei n g

ki ngs yet o thers who were ki ngs h av e n o t had the ho n our to be
,

gods The di spo sal of ki n gd o ms therefo re mu st be lodged el se

.

w here an d n o t in the ki n gs the mselve s ; bec au se they are ki ngs

,

before they ha v e the good luck to be god s or t he d i spo sers o f ,

ki ngdo ms But how ridi c ulo us a thi ng is it to asc ribe the Ro man
.

g r ande ur to the merits of the R o man r e ligio n w he n the gran de ur is ,

olde r th an t he religio n or ra ther the religio n i n crea sed an d multi

plied in p ro p ortio n to the state For though your superstitiou s .

A lex a nd ria n Ch ron ic . we h v thi i ripti — E N 9 A A E KE I T A I

a e s n sc on , e A N nN
nik ox KA I o z s rx e u . KA I A I AKA Q OT E I N — H I C SI T U S J AC E T I
P CUS
M O R T UUS, Q U I E T J U P I T E R Q U E M J OVE M VOC AN T
, .

f l it illin s a rma ,
1

H ie eu rru s f u it , lz oc R egn u m D ea Gen tibu s esse ,

Si qua Fu ta si n a u t , j a m tu m ten aitq
'

for/etq . .

Fa lo sl at yupi/e r ipse .
86 Te rtu llian s Ap ology f or Me Caristia n s
’
.

For if I mi stake n o t ki ngdo ms or e mpire s are got by wars an d

, , ,

r gate d by victorie and w ar s an d victorie s for the mo st part

'

o a s
p p ,

c o n cl ud e in the c ap tivity and de solatio n of citie s An d thi s sort of .

b usi ne ss is n ot likely to be de spatched w ithout treadi n g u po n

r eligi o n for t he w all s of a to w n and t ho se of a te mple are b attered
bo t h alike — prie sts an d people slai n without di sti nctio n ; and the
l un de r i n g soldier w ill n o more p ardo n the riche s of the god s tha n
p
tho se o f me n The Ro man s therefo r e may co mpu te their sacrilege s
.

by t h e ir t ro phie s an d tell how many god s they have triu mphed

,

ov e r by t he n tio n s they have co nquered ; and wi t h al re me mbe r

,
a

th at all t he statue s Of the captive deitie s n ow in the te mple are but

so man y spoil s of war An d yet the se god s will e n dure to be
.

wors hi pped by su ch e n e mie s an d de c ree the m a p erp et ual e mpire 1

,

for so d o i ng w he n in ho n o u r they o ught to be re v e nged u po n

,

their o ut rage s rat her th an be cajoled b y their adoratio n but god s

,

w ho h av e neither se n satio n no k nowledge may be i nj ured w ith as r

much i mpun ity as they are ser v ed with va n ity Ce r t ai nl y it ca nn ot .

e n ter i nto an y o n e s he ad to i magi n e that the Ro man s gre w to thi s

’

b ulk of great n e ss b y the i n fl uen c e Of religio n w ho (as I have ,

sugge sted ) o n e way or other alway s mou n ted to their great n e ss b y

tr e adi n g u po n religio n for e v e n tho se who se ki n gdoms are melted

do w n as it were i nto on e mass of Ro man e mpire tho se I say
, , , , ,

w he n they lo st the se ki ngdo ms were n o more without religio n th an

they who got the m .

C H A P T E R XX V I .

TH AT K I N GD OM S AR E ON LY AT HI S DI SP OSA L WH O I S T HE TR UE GOD.

C ON SI D E R therefo r e w ith y our selve s an d se e whether it mu st n o t ,

n e e d s be H im w ho is the di s o ser of ki n gd o ms who is th e make r

p ,

an d p ro p r ietor of the wo r ld w hi c h is go v e r n ed an d of the man wh o

,

go v ern s it ; w hether it mu st n ot be H im w ho orders the revol utio n s

o f e mp ire in suc c e e di n g age s o f ti me w ho was before ti me it self
, ,

an d w ho of the seve r al
pa rt s o r li n k s of ag e s co mpo sed t he w hole
body or c h ai n Of ti me ; whether it is n o t He who rai se s up an d
i lli I mp i m i
1 s
fi d
er u t T t lli fr q tly q t Virgil
s ne ne e eern u n . er n an e ue n uo es
ex
pr ly whi h m k it pr b bl th t i th w rd h ll d t
e ss , c a es o a e lik a n e se o s e a u es o a e

passa g e in th t p t
a oe

! mperiu m sine fi ne d ed i .
 Apology f or Me Ck ristia n s
’
Te rl u llia n s . 87

pull s down citie s u n der wh o m man ki n d o n ce sojourn ed without

,

an y c itie s at all Why will you th us p er si st in error ? For anc i e n t

.

u n cu ltivated Ro me 1 is an cien ter than man y of your god s Sh e h ad .

her ki n gs before sh e had such a circu mfere nc e of her gro un d t ake n

up with a c apitol The Babylo n ians an d Mede s and Egypti an s
.
, , ,

an d A ssyri an s an d A maz o n s had all their ki n gd o ms befo r e y o u r

,

Po ntiffs an d Q ui n de c e mviri an d Sal ii an d Lu p erci were th o ught

, , ,

of A fter al l had the Ro ma n gods bee n the di sp e n ser s Of ki ng

.
,

do ms the a ncie nt Jew s had n ever ri se n to su ch an asce nd an t as to

,

reig n in defian c e of all the co mmo n deiti e s all the wo r ld over ; to

which god of th e Jews y ou yourself have o ff e r ed sacrifi c e s an d to ,

who se te mple y ou have pre se n ted gifts an d whi ch nat io n for a l o ng

ti me you ho n o ured with yo u r allian ce ; and which let me tell you
2
, ,

y ou had n ever reign ed over h ad they n o t fi nally filled up the

measure of their si n s with their sin agai n st Je su s C hri st .

C H A P T E R XX V I I .

THAT THE GE N T ILE S AR E SE T A GA I N ST C H R I ST I A N S B Y T HE

I N STI GAT I ON OF E V IL SPI R ITS .

T H I S I take for a su ffi c ie n t an swer to th at arti cl e w hi c h ch arge s us

with tre aso n agai n st the god s havi n g de mo nstrat e d the m to be n o ,

god s an d c o n seque n tly n o ha r m do n e the m Whe n therefo r e we

,
.

are c alled forth to sac r ifi c e we s e t c o n sc i e n ce befo re to su pp o r t u s ,

agai n st the ord e r whi c h t e ll s us wh at ki n d of b e i n gs t ho se are

,

whi c h the se sacrifice s are made to th at are made to t he i mage s ,

ro tit u ted f wor shi p an d to the co n se c rated n ame s of me n But

p s or .
,

so me look u p o n it as mad n e ss th at when we might sac rifi c e ,

occa sio nally and d e p a r t in a w hole Ski n or wi t h ou t h u r ti n g o ur

, ,

co n sc ie n c e by vi r tu e of an i n ward re se r ve to c o nti nue fi m to o ur

,
r

1
Sy l t i R m Wild
v es r s ltiv t d R m ; i whi h t t Virgil th
o a . un cu a e o e n c s a e us

d e sc rib it es , ( E n. 8

H ine ad Tarpeia m Sedem, et Cap ilolia d u eil ,

A u rea n u n e, oli m Sy lvestriou s lz orrid a d u mis .

2
Fa deribus . C on ce n n r i g th e a lli an ce an d fr q e ue n t l gea ue s o f th e R o man s
with th e J w e s, aid . M ach ab . lib i . . c ap . 8, lib ii . . c ap . I I , e tc . an d J h
o se p .

lib . xiv . p 4 86 ,
. lib . x v i. c a 10 , p 5 62
. . But for ri g
o ff e n sac i rfi ce to th e go d

o f th e J w
e s I c ann o t fi nd t ,
ou gh H e rald us ffirm
a s it d fr
,
an o mJ o se p h us .
88 Te rtu llia n s Ap ology f or Me CAristia n s
’
.

religio n that we should be such blockhead s as to prefer o ur

,

Opin iatre te to o ur live s Th us forsooth yo u give the cou n sel b y

.
, ,

wh at means w e are to abu se you but well we kn ow fro m whe n ce

the sugge stio ns c o me ; wh o it is that is behi n d the sc e n e and
ro m ts all thi s an d how he w ork s so meti me s by p er su a sive wile s
p p ,

an d so meti me s by di n t of c r u elty an d all to throw u s o ff fro m our ,

co n stan cy It is verily the devil of an an gel a sp irit divorced

. ,

fr o m God and for th at re aso n o u i mmortal e n e my and o n e who

,
r ,

g nashes w ith e nvy at the di v i n e grace s we e njoy an d play s all h is ,

e ngi n e s of des t ructio n agai nst us fr o m your mi n d s as it were f o m ,

r

a citadel Whi c h mi n d s of yours are by h is se c ret i njectio ns

.

modified an d subome d to th at p erv e rse n e ss of j udg me n t an d ,

sa v ag e i nj u s t ice agai n st us w hich I me n tio n ed in the begi nn i n g of

,

my A pology For although the w hole force of de mo ns and such

.

ki n d of Spi r it s is subjected to us yet like other rebelliou s Slave s , , ,

their fear is mixed with co n tu macy an d it is th e ii meat and dri n k ,

'

to be h urti n g tho se who m otherwi se the y are afraid of for servile ,

fear i n sp ire s h atred .

Be side s in thi s stage of rage an d de spair they look u p o n

, ,

mi schief as their w hole co mfort ; an d all the lu id i terv l they

c n a
1

h ave for thi s de v ili sh e nj oy me n t is but un til the day of judgmen t ;

an d yet whe n we app r ehe n d the m they surre n der an d sub mit to ,

thei r c o n ditio n ; and w ho m they battle at a di stan ce they be seech

a t han d Therefore whe n by t hei r i n sti n ct you tre at us like rebel s
.
,

an d co n de mn u s to workho u se s or p ri o n s or the min e s an d such,

s , ,

lik e servile pun i sh me n t ; whe n thu s I say by y ou their i n st r u me n ts , ,

t hey bre ak out against us in who se p o w er they are ( for they k now
,

t heir i mp ri t y full well and their malice is but the more e n r aged at
a ,

their i mpote n cy) the n we take an other c ourse and e ngage the se
, ,

odiou s spi r it s as it were u po n equal terms an d re si st with patie n ce

, , ,

i mpregn able th at bei ng the quarter they attack us u po n with all

their fury an d we n ever c o me o ff so triu mp ha ntly as whe n we
,

su ff er V i ctor i ou sly an d re si st u n to death

, .

1
l id i t rv th y
Fru en da iteru m malign itat i d e P a n a mord An d all th e uc n e .al e
h v thi d vili h j y t
a e fo r s e s til
e n o me n is bu t u n th w rd
th e d ay o f ud gme n t
”
In e se o s
'

th r l i l y ll d
o ur a u o p a n a u d i tl t r ii
e s to th e Se co n if
E p s e 0 St P e e 4
— “
Fo r . .

rd
Go d spa e l th t i d
n o t th e ange s at th d w h ll
s nn e , bu t cas em o n to e , an d
th i t h i
d e h v e re d d rk
em n o c a ns o f r rv d t j dg t
a n e ss, to be e se ethiun o u me n "
An d s .

ll i
a us o n, in a i t d tri r r v th t thi i tl w t
po n o f o c ne , in so me me asu e p o es a s E p s e e n fo r
g n ne n
e ui
.

i th r t m
o u r au o
’
s i e.
90 Te rtu llian s Ap ology f or Me ’
C/z r istia n s .

C H A PT E R XX I X .

TH AT THE E M P E R OR S MA I N TA I N T HE D
GO S R A T H E R TH A N THE
D
GO S T H E E M P E R OR S .

F I R ST therefore make it appear that tho se y ou sacrifice to can

p r ote c t either ki n gs or su bject s an d the n charge us with trea so n ,

ag ai n st god s an d me n ; for if a n gel s or de mo n s spirit s e sse n tially ,

w icked or of the mo st de st r uctive n ature can be the authors o f ,

an y good ; if sp irit s lo st an d u n do n e th e mselve s c an sa ve other s ,

if the damned can give freedo m an d lastl y if the dead (as you ,

k n o w in y our c o n scie n ce your god s to be ) can defe n d the livi ng ,

p r ay why do they n o t defe nd in the first p lace their o wn st atue s an d

i mage s and te mple s whi c h in my o pi n io n are defe n ded by C aesar s
,
’

g uar d s w ho keep wat ch an d ward for their security But the

,
.

materi al s of the se I thi n k c o me fro m C ae sar s mi n e s ; an d the ’

te mple s de pe n d o n Cae sar s n o d an d lastl y many of the god s h ave ’

,

felt C aesar s di spleasure ; an d if he h as bee n pro pitiou s to the god s

’

an d lib e r al a n d be stowed
p rivilege s u p o n the m it still make s for
, ,

o ur cau se Thu s then how is it likel y that they who are at C aesar s ’
.

no d as the y all e n tirely are should be the guardia n s of C aesar s

’
, ,

life ? I s it n o t more likely that the god s should be in C ae sar s ’

keepi ng than C aesar in theirs ? What ! are we traitor s to the

,

e mperor s be cause we do n ot se t the m below their o wn p o sse ssio ns ?

beca use we will n ot make mock addre sse s for their safet y con ,

c l u di ng it ca nn ot be in the kee in g of h an d s of lead But y ou are

p .

the o nly perso ns of religio n wh o p ray for their safety w here it

c ann ot be h ad an d overlook H im who alo n e h as it in H is
, p ower .

But tho se who k now how to ask it an d can obtai n it too becau se , ,

they k n o w how to ask it ; tho se I say y ou are persecuti ng out o f , ,

the world .

is muc h sa e fr , sa sy M inutius, to w r f l l y by
s ea a se th e g n iu
e s of J ve th
o an
c:aesa r .

j u ran d as qu e t u u mper n omen pon z mus

’

aras, sa s y H r o ace .

Fo r h e w h o w r f l ly by th g d
s o e a se e o s w as t d
no e on ly by th r nd e c e n so s, a
d t h m Vid C i r n lib iv d e R ep ub But p rj r d by th
e xpo se o S a e . . ce o
one e
. u e . e . .

g e n ius o e sa
a fC rw
as se e e v r l y b ti d d
as n a o e , an d e x o se
p o e a a r d i nt th b rg i n Fo .

t h us sa s y U l pi lib iii d j y '

an , x e d
u re u ran o S iqu is j u rav e rit in re pecu n ia rid per
. . .

Ge n z u m Casa f ir, e t peye ra o erit, etc I mpera tor noster cu m P atre rescripszs, f usti
o '
'
.

bu s eu m castiga n d u m d imittere, et ita ei su erd ie i

o p , w or m-5 ; 11 31 3m m, petu lan ter
fie / u n l it) .
 Tertullian s Ap ology f or Me
’

Ck ristia n s .
91

C H A P T E R XXX .

C ON C E R N N G I THE GOD OF C H R ST I I A N S B Y WH OM K I N GS R E I GN ,

AN D T HE P R A YE R S OF C H R I ST I A N S FOR T H E LI F E OF T H E
E M P E R OR S .

THE God we p ray to for the life of e mp erors is t he eternal God ,

the tr ue God the God of life and w ho m ab o v e all the e mp e r ors

, ,

the mselve s pri n c i pally de sire to propi t i ate ; they k n ow by w ho m

they reign as ki n gs an d li v e as me n They are se nsible that He is .

the o n ly God an d in who se p o w er alo n e they a e ; an d th at they

, r

the mselve s are n ext u n der H im supre me ; an d after H im the fi r st

, ,

in ho n our above all me n an d all yo u r other g o d s too i n to the ,

b arg i n An d w hy n ot ? si n ce they are above all me n li v i n g an d

a .
,

the livi n g surely are above the de ad They c o nsider how far thei r .

power will go an d fi n d it i n fi n itely bel o w the re ac h of he av e n an d

, ,

s o co me to be se n sible of a God above the m ; an d co n seque n tly

th at the power s they have must be fro m God Let an e mpero r .

make war u p o n hea v e n an d p r ide hi mself with the thought s o f ,

le adi ng c aptive he ave n in tri umph let h im se t gua r d s u po n heave n ,

an d try to red u c e it to a Ro man p ro v i n ce an d he w ill fi n d h is ,

weakn e ss H e is therefore gre at because h e is but le ss than

.
, ,

heave n ; for he is a c re ature of H is who made hea v e n an d e v e r y

c r e at ure th at ever h ad a bei n g He made h im an e mpero r who .

made h im a man t he a uthor of h is life is the author of h is power .

To thi s A l mighty M aker and Di sp o ser of all Thi ngs it is th at we

Chri stian s Offer up our p rayers with eye s lift ed up to heav e n un , ,

folded han d s in toke n of o ur si mplicity and with u n c overed he ad s

1
, ,

1
l llu e su s p icien tes C/z rz st ia n i
'

man ions ex p ansis, etc. Th e p m ri itiv

e C s an s hri ti
atth ir d v ti
e e o on did n t ly lift p th ir h d
o on u e an s to h v e a e n , for SO w e fi n d th e
h th n did
ea e s , acco rdi g t th t f Virgil
n o a o

p almas ,
E t d up liees ten d ens ad sid era

y
bu t th e l aid th e ir e xp an d e d h and s tr ansv e r se in th e fo r m o f a c ross and so we
are to und e r st an d o u r au th o r h e r e b h is ma n ions expa n sis, an d so lik e wi se i n y
his b oo k d e Orat c ap I I — N os v ero n on attollimus t a nt u m sed etia m expan d i
. . ,

mus, e t D omin ied P ass ion e mod u la mu r Vid N o t Val e s in E use b E ccles Hi st . . . . . . .

lib iv cap I 4, p 2 42
. . I cann o t but t ak e n o ti ce h e r e o f a most e x traord i n a r
. . . y
o bj ti n g i t t f rm f p r y r rg d by D id Cl rk in h i d
ec o a a ns se or s o a e , u e av a so n s i sco u se

c o n cerni g lit rgi fr m thi p g

n Th t th C hri ti th l ft d p th
u e s, o s assa e a e s an s en i e u e ir

h d n d y t h v n i pr y r whi h h w th y h d b k
an s a e es o It h w
ea e n a e , c s o s e a no oo s .
”
s o s

it i d d j t as m h as u lifti g p
n ee us h d nd y h w w th t w uc o r n u o ur an s a e es S o s no a e

h v n C mm n P r y r -B o k in u Ch r h ; but rt i ly b th m t r d
a e o o o a e o o r u c ce a n o i n is e s an

p p eol b in g e t tley d t o f r m m y h v e so mu
c o ns anh m m ry t fi d u se o ne o a a c e o as o n

ti m t l k off fr m th ir bo k nd l k up to h e ve t pr p r
e o oo o ns e o s, a oo a n a o e se aso .
 Te rtu llia n s Ap ology f or Me C/z r istians
’

9 2 .

beca use we h av e n othi ng to blu sh for in o ur de v otio n ; an d without

a p ro mp ter 1 be
cau se w e p r ay with our he arts rather tha n our
,

to n gue s ; an d in all o ur prayers are ever min dful of all our

.

e mperor s an d ki ngs w h e re soever we live be seechi ng God for every ,

o n e of t he m w itho u t di ti n c tio n that He wo uld ble ss the m with s ,

le n gth of d ay s and a quiet reig n a well e st abli shed family a s t o u t ,

-
,

1
D e mque
'

s nei M on itore , qu ia d e P ectore ora mus This is j us t. suc h an o th r e

o b scu e p g r th 33
assa Ab p i
e as y y m e ” ru t; n J usti n M art r alr e ad en ti d ; o ne

b t u d rk it i y t with m m n it i
as a as s, l r th d y f th u f
e so e e s as c e a as e a or e se o

ex et mp r p r y r i T t llio e ti m B t b f r I t r p n th
a e n er u n tr an s
’
e. u e o e en e u o is co o

v rt d pl
e e I d ir th r d r t t k
ace , ti fir t th t th gh
es e e th r dea e o a e no ce s ,
a ou o ur au o oe s

t giv th v ry f rm b u h wr t t u be li v r y t n th h t r n i is c a

h d Of t t d pr y r f th mp r r m ly l g lip
no e us e e o , e c a se e o e o e e s, e e

h giv
e th es e ea s a S a e a e or e e e o ,
na e , a on e, a
i t m ir w ll - t bli h d f mil y v li nt r my thf l n t
q u e p e e, a e es a
f s e a , a a a a ,
a ai u se a e, a

virt ul d n t d liv r in th
p pl
uo u s t N w h
eo e, e c .
p rt l rso pr f e co o e e e se a i cu a as a oo

o f th C hri ti e l y lty l th y pr y d
s an o t tly f th e thin g nd th t
a , u n e ss e a e c o n s an or es s, a a

m t b by
us t t ttl d f r m f
e a c o n s an t mp re p r y r is un rt i n th
se e o or ex e o a e as ce a as e
wi d nd uld h v b
n , a co vid in thi a e y th r S o dl y b y
ee n n o e e nce s o r an o e case . ec n ,

thi phr s with t m it r

ase , t p ibly b m n t with t ny
ou a on t o ,
”
c an n o oss e ea ou a on e o

di t t f r m f w rd t th m b
c a e a o o in ll th ir p bli p r y r th e mi i t r
o s o e , e cau se a e u c a e s n s e

w as a lw y th m th f th a s gr g ti n nd wh th r h p r y d by f r m
e ou o e co n e a o , a e e e a e a o , or

ex et mp r h i w rd m t b f r m f w rd t th p pl wh p r y d ft r
o e, s o s us e a o o o s o e eo e o a e a e

h im Wh t v r th r f r thi d bi u pr i m y m it
. a e e e e o e t p ibly s u o s ex e ss o n a e an , cann o o ss

m n w ith t
ea f r m l it m ou a with t mi i t r ; bec s
o ,
un e ss I h ve e ans ou a n s e au e , as a

sa id th p r y r f th mi i t r m t b f r m t th p pl And n w f th
,
e a e s o e n s e us e a o o e eo e . o or e

p hr it lf ; w pr y Si M it with t pr mpt r m nit r b ca

ase se e a ne on ore , ou a o e or o o , e use
d P t
c fr m th h rt th t i t mp r
ec ore , o eM C l rk ea d th n ti
, a s ex e o e, as r. a so n an e a
f r m li t
o u s s
p d it Bi h p Bil ex o un i h i Ch i ti S bj t with gr t
. s o so n , n s r s an u ec , ea

m d ty yo es Thi m t b m
sa s, t f th mir l gift f pr y r whi h
s se e s o e e an o e ac u o us o a e , c

d r d i th C h r h t h i ti m
u e n e Vid C/ i t i
u c S b j p rt iv p 4 1 1 But
un o s e.
”
. zr s an u . a . . .

th h pp en with l th t thi tr rdi ry gift

e su o se s a d ft r d th t a s ex ao na ce as e soo n a e , an a
lit urgi m i t p r ti l g b f r th ti m f St B il
e s ca e n o ac C hry ce t m on e o e e e o . as or so s o so
th t ll wi g thi
a ,
a o j t r it will by m
n f ll w th t b
s co n e c u e , mi i t r no e an s o o a e cause n s e s,

whil divi ly i pir d p r y d with t f rm th r f r th y ght t k p

e ne ns e , a e ou a o ,
e e o e e ou o ee on

p r yi ga t mp r wh th d y f i pir ti
n ex e o e v r B t with ll r p t
en e a s o ns a on are o e . u a es ec
t o thi l r d pr l t hs e a ne m t t r h th d ig
e a e, d m ing f
e se e s no o eac e es n an ean o
T rt l li n in thi pl ; d i rd r h r t it i t b r m mb r d th t
e u a s ac e an n o e e e un o , s o e e e e e a
th h e th h d b d ea en f d iti a d v ry d it y t b i v k d i
a un an ce o vrl e e s , an e e e o e n o e n a se e a
f rm f
o h bl i g l y withi n h i p rti l r p r vi
, o r suc e ss n Th f i t n
s as a s a cu a o n ce . us, or ns a ce ,
B h w i v k d i thi wi O B h !
acc us as n o e f S m l nth giv r f s se , acc us so n o e e e, e e o

ri hc tc es, eVid C b E. it lib . i p 42 asau An d g i f J u . x erc . . xv . . . so a a n or an s,

0 F th r J a ! with thi
e k I ff r th my g d wi h
an us t Vid F ts ca e o e ee oo s es, e c . . es .

i n ve rb S g ij fi A d . i g i f J p it r M r
n nd ll th r t N w in
so a a n h or u e , a s, a n a e es . o su c
a s w rm f d iti a d di ff r t i nv
o e ti e s an
g d might ily b p e d v r e en o ca o n s, a o e as e as s o e ,

or th i v ti n ill w rd d
e n o ca ill pr
o d ( whi h w l k d p n v ry
o e , or o n o un c e c as oo e u o e
o mi d h n
no us, a n p rh p th t p hr e f B ce V b ) e F f r I a
y th ts a ase o on a er a . or ea , sa , a

th r h ld b y mi i
e e s ou bl d r i th divi
e an o ddr th
ss o n o r r l un e n ese ne a e sse s , e se se ve a
f rm f i v ti w r t ly r d t f th rit l by
o s o n oca on e e no
p ri t b t th r on ea ou o e ua o ne es , u e e
w n th r p ri
as a o t l pp i t d as p bli m it r t v r
e es a so a d t th mo n e ,
a u c on o , o o e se e an se e
r ight in th ir r p titi n And th t thi w th
e e e o m v e ry p r b ble fr m
s a s as e cas e se e s o a o
that of Pliny lib xxviii cap 2 —1np t ib n qu id V b u mp t t
.

, . . . reca z on u s, e er or ra erea u r,
94 Te rtu llian s Apology f or Me ’
C/z ristian s .

who se service I am killed all the day lo ng and to who m I offer ,

that n obl e an d g r eate st o f sacri fi ce s which He h as co mmanded a ,

p r ay er whi c h co me s fro m a cha s te body an i n n o ce n t soul an d a , ,

san ctified sp irit ; n o t a fa rthi n g s worth of fr an ki n c e n se n o t the

’
,

te ar s of an A rabi an tree or two drops of wi n e ; n ot the blood Of

,

a di s carded b ull wor n o u t with age an d after all the se d e file me nts h

a o nsc ie n ce the mo st d e filing thi ng of all So that in truth whe n

c .
,

I reflect u po n the poll utio n s of the sacrifice rs w ho are to exami n e

the qu alificatio ns of the sac r ifice I c ann ot but w o n der why the ,

e ntrail s of the beast s should be rather i n spected than the i nward s

of t he prie sts .

Thu s the n while we are stretchi ng forth o ur hand s to our God

, , ,

let yo u r tor me nti ng iro n s harro w o ur fle sh ; let yo ur gibbet s exalt

us or y o ur fire s li c k up o u r bodie s
,
or y o ur s w ord s c ut o ff o ur ,

he ad s or yo u r beasts tre ad us to e arth For a Chri sti an upo n h is

,
.

k nee s to h is God is in a po sture of defe nce agai n st all the evil s

you c an crowd upo n h im .

C o n sider thi s i mpar tial j u dge s and go o n wi t h your

,
1
0 yo u ,

ju sti c e an d while o ur so u l is p ouri ng o ut her self to God in the

,

beh alf of the e mperor do y ou be letti ng out her blood , .

C H A P T E R X XX I .

TH AT CH R S I TI A N S AR E CO MMA N D E D To L OV E I
THE R ENE MIE S .

BU T p erh aps vow s an d i nterc e ssio n s with he ave n for the life of
our

the e mpe r o r are to be looked upo n merely as t he spi e s of flattery c ,

an d a trick o nly to el u de the se v erity of the l aw s ; but if you will

have it a trick it h as had thi s advan tage to p ro c ure us the liberty

, ,

H oc gi te , bon i P ra sid es, ex torque te a n ima m D eo supplica n tem pro I mpera

1 a

tore Th r
. t bitt r r
e e is a mo s i li d th w rd
e sa c asm mp e th t
in e se o s , H oc ag itc, a is,

i t t y r rifi
be n e n u po n o u sac wr k l
ce , a nd ac hri ti whil it
o u t th e s o u o f a C s an e is
r yi g
p a n lif
to Go d fo r th e r r wh r
e o f th e e mpe o th r if tlye e in o ur au o man e s
l d t j t
a l u es to th e c us o m us ti d fr l t r h th t whil
n o w me n o n e ri t
om P u a c , a e th e p e s
w as sacrifi i g ri r w t b hi d with th w rd
c n , t h e c e o r pra co en e n i d e se o s, H oc age , m n
wh t b t th
a yo u are a o u ; for l t r h t llus P u a c m
e s us in Coriolano, Zm v 7 acp aé
’ ‘
ow s;
’

it itpsi; arpair r w u q-
'

i fr a flt lw v, o ” 5
' f
y
7 n orpba fl un p sy ch ” ¢ a v!i B
' ‘

q , a np é m y elp
ouir, in li / s .
’

¢ u vi1, 7 037 0 orpé r r r, Wpoo ix m ru n dow n « of; li pofg, aw l unbiv fpy ov iaBa AsTv 74 5 7 1 5 52
f '
e 1,

{c an x pi ia v ei ox ol la g
’
.
 Tertu llia n Apology f or Me
’
s C/z ris tia n s .

of provi ng what we prop o sed to do in our j ustification Thou .

therefore that thi n ke st that the C hri stian religion ex pre sse s no
co nc ern for the li fe of C aesar look i n to the word of God the wo r d , ,

w e go by an d which we do no t su ppre ss in private an d whi c h

, ,

many accide n t s h ave throw n i n to the ha nd s of strangers and there ,

y ou may se e with what superab un d an t charity we are co mmanded

to love o ur e n e mie s to ble ss the m th at c urse us to do good to , ,

the m th at hate u s and to p ray for the m w hich de spitefully use us

, ,

an d p er secute u s Matt v 4 4 An d who su c h cr u el per se c uto r s of

,
. . .

C hri sti an s as the e mp erors for who m they are p ersecuted ? An d

yet the se are the p erso n s we are co mmanded by the word of God
ex pre ssly an d by n a me to pray for ; for thu s it ru n s— I exhort
, ,
“

there fore that first of all supplicatio n s and p rayers i n terc ession s
, ,

an d givi n g of tha n k s be made fo all me n ; for ki n g s an d for all th at r ,

are in authority that we may li v e a quiet an d p eac eable life in all

godli ne ss an d ho n e sty I T im ii I For whe n the governmen t is ,
”
. . .

Sh ake n the me mber s of it feel the shock an d we

, (though we are ,

n o t looked u o n as me mber s by the p eo le

p p ) y et we must be fou n d ,

so mewhere in the c ala mit y of the p ublic .

C HAPT E R XXXI I .

C ON CE R N N G I A N OTH E R RE A SON OF T H E CHR S I TI A N S IN P R A YI N G

FOR T HE E M P E R OR S .

BUT the r e is a n other an d more prevaili n g reaso n which determi n e s

us to i n te r cede with heave n for the e mperor s an d for the whole ,

e state of the e mpire and their p ro sperity An d it is thi s that we ,

.
,

are of o pi n io n th at the c on flagration of the u n iver se which is now

at h an d an d is likely to flame out in the co n clu sio n of thi s c e n tury
, ,

an d to be su c h a horrid sce n e of mi sery is retarded by thi s i n ter ,

o
p s itio n o f the Ro ma n p ro sp erity 1 an d therefore we de sire n o t to

1
Quad vi m max imam u n iverso orbi immine n tum, e tc . T rt lli in thi
e u an s

p assag ll d t th t f St P l 2 Th
e a u ii And
es o a o . au ,
e ss . . no w y k w wh t
e no a

withh ld th th t h might b r v l d in h i tim t A

o e , a e e e ea e s e, e c. n d s lik wi
o in h is e se
b kd R
oo C e i p 2 4 7 m
—esu r im m i iq it t i git
. arn s, c a . a en arca n u n u a s a ur ta ntu m
u t q i tut r t d d m di fi t
en e Qui i i R om
,
on ea St t,
? on ec e e o a . s n s a n us a us e tc. A nd
it w th rr t pi i n f th F th r th t A ti hri t h ld t
as e cu en o n o o e a e s a n c s s ou no co me un til
th R m E mpir w d tr y d T thi rp T h d Ch y t u o se eo r sos Tn } ; )
n

p
o
e o an e as es o e . o s . .

ma r ix ” r iav P wua in ii v ivono é m Ber o al d u s, s wig i wi n x é pi v 7 03 x seiip a w s, of air tr ai

l
‘ '

p
m
‘
t f

3 T h f l b -
ar r iti um An d
b n
‘

w u
vz a r o; n w a
z p”
¢ a wiv
f
,
oi 3 a y a
nt a lu i nc o ; y w y s
( L a an ' .
t .
 96 Te rtu llia n s Apology f or Me ’
Cbristia n s .

be ectators of di ssolving n atu r e ; and wh ile we p ray for it to be

sp

deferred we pray for the sub si ste n ce of the Ro man E mpire

,
.

But the n as to y our other objectio n co ncernin g oath s ; to thi s I

a nswer th at swear w e do an d if n ot b y the gen iu se s of t he C aesar s
,
1
, ,

y et by their life which is of more ve n eratio n to us th an all t he

,

ge nii p ut together But you see m to be ig noran t that t he ge n ii

.

a e called de mo n s an d fr o m the n ce b y a di mi n utive word d e m

r ,
on io ,

t h at is littl e de v il s We revere nce the provide n ce of God in the

,
.

p er so n s of the e mp e r o r s w ho h as made choice of the m for the ,

govern me nt of th e wo r ld We k n ow t hat the p ower they ha v e t hey .

,

ha v e by t he w ill o f God ; an d therefore we wi sh w ell to th at w hich

God h as willed to be and we look u p o n that as a very sac r ed oath
whi c h is made by so sac red a p erso n ; but as fo r de mo n s that is ,

ge n ii w e are u sed to exe r c i se the m an d n o t to sw e ar by the m fo r

, , ,

fear of givi ng t h at ho nour to devil s whi c h is due o nly to God .

C H A P T E R X XX I I I .

A FUR T HE R AC C O U N T OF CH R I ST I A N LOY A LT Y AN D TH E I R R E F U SI N G ,

TO C A L L T H E E M P E R OR B Y T H E T I T L E OF GOD .

BU T what n eed I say mo r e to show the sacred tie whi c h bi n d s o n

the duty of allegi anc e u p o n Chri stian subje c ts ? It is e n o ugh to
so a a n g i St . J r
e o me — N iki inqu it, f u erit R oma n u m [mperiu m a n te d esola tu m,
,

H ie ron E p ist ad A lgas

'

A n nclz r
6 g
g p ra cessa rit , C lz ristus non o e n iet
us . . . .

u . 1 1, '
1
Sed et j u ra mus , sicu t no n pe r Ge n ios Ca sa r um, ita pe r Sa lu te m cor um, e tc .

r h v th
H e e w e a e th e a u ne ss o f an o a r ly rt d by
l wf l
e x p e ss asseT rt lli
e o ur e u an ,

th gh
ou n ow i
ga n sai f hi d hri ti
so me n e w - as one d by
if
C Q kr
s ans ( th e ua e s may
ll d hr ti th
be c a e C i s ans ) , an d an oa by lif
to o th e r r v ry
e o f th e e mpe o s ; an d a e
sac er d th
oa tooit y th r wh
is, sa s o ur au o , rd r
e n so sac e w r by
a p e so n is s o n .

Th y w ld n t w r by th ir g ii i d d b
e ou o s th y l k d p th t
ea e en n ee , e cau se e oo e u on a as
sw ri g by th d vil d h i g l
ea n d th
e w fi d th t J
e an
ph w r by th s an e s an us e n a o se s o e e
lif f Ph r h S m
e o f pi i n th t thi
a ao . t m f w ri g by th f ty
o e are o o n o a s cus o o s ea n e sa e
o f th mp r r w i ntr d
e e d by A g t fr m th t f H r
e o as o uce u us us, o a o o ace ,

P ra sen ti tibi ma tu ros la rgimu r Iz onores ,

j u ra nd a sq tu u m p er n u men pon imu s aras
. .

H owe v e r thi s be , it i rt i fr m S t i
s ce an o ue o n us in Vita Tibe rii, fr m C rn li an d o o e us
T itac us, lib . i,
. th t Tib ri f rb d ll
a e us o a e a suc h w ri g ith r by h i lif
s ea n e e s e or
g i
e n us. Vid . Di o n. R om Hist lib lvn
. . . .
98 Te rtu llia n
’
s Apology f or Me Cbristia n s .

hi mself on su c h a d az li n g height of glory as to make it n ecessary

z

for h im to be ad v i sed of h is hu man ity H e is the we ake st Of .

ri n c e s w ho can feel hi m e lf a man an d wo uld be flattered as s

p ,

A l mighty ; an d he the C ae sar truly great that Will bear the truth ,

that is de si gn ed to kee p h im w ithi n the bou n d s of mortal i ty

.

C H A FT E R XXX I V .

C ON C E R N N G I A U GU STU S CE S R. A
A UGU STU S 1 the fou nder of the Ro man E mpire would b y no means
, ,

a d mit of the style of Do mi n us or lord for thi s is the su rname of , ,

God Neve r thele ss I sho uld n o t scru ple to call the e mperor
.
,

lord 2 but the n it mu st be whe n I am no t co mpelled to do it in a

s e n se p ec u liarly a ro
pp p riated to God ; for I am C ae sar s free-bor n
’

subje c t an d we ha v e but o n e Lord the A l mighty an d Etern al God

, , ,

who is h is Lord as well as mi n e .

But w hy Should you call h im lord who is st yled the father of ,

h is c o u n t r y ? Surely that n ame of afle c tio n so u n d s sweeter mu c h

th an th at of po w er an d they had rather be called father s of gre at
familie s than lord s of slave s But if Augu stu s would n ever assume
,
.

the title of lord he w o uld much less have thought it C ae sar s due
,
’

1
A g t u us u s ,D mi m q id m di i
ne l b t
o S t inu i th lif
u f e c se oo e a . u e o n us n e e o
A g t writ th f hi r f i g th titl f D mi
u us us es us o l rd p 5 3
s e us n e e o o n us , or o , ca .

D mi i pp ll ti m t m l d i t m t ppr bri m mp r h it C m
o n a e a on e , u a e c u e o o u se e ex orru . u
s
p t t
e c an e l d p eo i t m u t i mi m O D mi m q m t
o s, ro n un c a u e sse n o, o nu ae uu e
b on u m: e t un iv r i q
e s uas i d i p di t
e so c u m e x ult an t e s co mprobasse nt s a t tim m an u

v u ltuque ind e coras ad ulatio n e s re p re ssit, e t inse qu e nti die a ss mo co rripuit gr vi i

e di t
c o , D o min umqu e se p o sth ac a
pp e llari, n e a libe ris qu e m aut n e po tibus id
i ri
su s, v e l se o v e l o co , pass us e st ; a
”
j q ue h ujusmod i blan d itias e am n e t psos ti i t r i
p ro h ibuit .

2
Q kr
B ica m pla n e I mpera tore m omin u m, sed more commu n i, e tc D I f th e ua e s .

w ld
ou d t r i d by T rt lli
be e e m ne e ur gr t
an , a ight
p e so n O f ea mortifica tio n , a m y
ti kl r
s c y thi g whi h
e fo r an n cl t r tr rdi ry i ty
h ad th e e as appe a an ce o f e x ao na
p e , an d
w th l di g d ir r t fl rt dr irit
i a a n e xce e n a m e o f M o n anus, an d th e a se p e e n e s to th e Sp
of th t th y ight h r
a age , e m ea thi l fr kly d l ri g th t
h im in s p ace h ld
an ec a n a h e s ou
k r l ll r rD i
ma e n o sc up e to c a th e e mpe o l rd r
o m n us o r o
, ,
to o w n h im sup e me , o r
frgi g h t r
a s h e in th e o e o n r
c ap e it bj t
e x p e sse s ly r vid d thi
, su ec to G o d o n , p o e s

t e rm D i ight t k
o m n us m w y i tr h
be a e n in t h e c o mmo n se n se , an d n o a s n e n c up o n
r r g tiv
th e p e o a e o f Go d An d s . thi r vi
p o so h e h ad e aso n to ma e , e cause th e r k b
d rt
a o a i o n o f e m e o s w as
p en o r r
n n o as on th gr w i t f hi .
 Tertu llia n Ap ology f or Me
’
s Cbristian s .

to have bee n styled god ; a fl attery no t o nly mo st ful so me but of a ,

mo st d e st r uc tive i n fl u e n ce to both p rt ie s It is j ust as if yo u a .

sho uld p ass by t he rightfu l e m er o r an d gi v e h is titl e t o n othe r

p ; , a

w o uld n o t thi s be an u n p ar d o nable offe n e in yo u wh o gi v e the c

title an d fatal to h im wh o t ake s it ? L e t me ad v i se yo u the r efo re

,
,

as you te n der C a e sar s safety n o t to ro b God o f H is at t rib u t e s to

’
, ,

be s t o w the m up o n C aes r ; fo r be ar to believ e th at th e r e is any other a

god an d to style h im go d wh o stan d s in n e ed of God every

,

mo me n t of h is bei n g But if you are p r oof ag ai n st ll sh ame an d

. a ,

can d au b the e mp eror with su ch a lie of a title as

yo u do by
calli n g suc h a mortal god at le st methi n k s yo u sho uld be afr id , a , , a

of h avi n g su c h an ill bodi n g n ame in you r mo n th s for i t is a ki n d

-
,

of i mp r e ca tio n agai nst C ae sar s life to cal l h im a god before th e ’

,

ti me of h is apotheo si s .

C H A P T E R X X XV .

C ON C E R N N G T H E I DI FF E R E N T OB SE R VA T I ON O F P U B LI C F E STI VA L S
B E T WE E N T H E C H R I ST I A N S A N D T H E H E A T H E N S .

C H R I ST I A N S therefore lie u n d e r th e o dium o f pu bli c e n e mi e s ,

be c ause they j oi n n o t in the p ubli c flatte rie s in the f l se f n t sti c ,

a a a

h o n o urs which a e dedic ated to e mp e rors u po n publi c fe stival s ;

r

becau se the profe ssor s of the true religio n c el e b r t e d suc h so le m a

n itie s with sobriety of o n sc ie n c e an d n o t w i th t he libe r tie s O f ac ,

di ssolute joy A mighty i n stan ce of loyalty n o do ubt ! to make

1
.
,

bo n fire s to bring o ut t abl e s an d fea st s in th e st r eet s and meta

, ,

morp ho se the whole city i n to a t aver n ; to mak e the c o n d u it s u n 2 r

win e an d se e the mo b suc k up dirt an d liquor together an d u n

, ,
r

Vera R e ligion is H omin es etiam sole mn ia eoru m, con scie n tid p otius q u am
1

lasciv id ce le bra n t H e r e yo u h a v e an o th e r i nst anc e o f th e p ri mitiv e Chr i sti an s

.

mp lyi n g
with h th l m iti i t t with .

co f w ea en so e n e s, so ar as as co n s s e n i n n oce n c e .

T h f t v l h r m ti
e es i d m t b d y f r j i i g f th pp mg
a e e en on e se e s o e a a o e o c n or e su re ss

th f ti
e f N ig r n d hi
ac ondh r t Th
O C hri ti m d e r pl t
a s a e en s . e s an s a e no sc u e o

ob rv th d y with
se e n i ti u mi th th gh th y w ld n t p m th
e a a co sc e n o s r ,
ou e ou o in e

p bli d b
u h ry
c e a uc e .

Ci it t m t b
2
l bit
v b l jf
a e T m t m rp h
a th
ern a ty t ia u a o e acere . o e a o ose e Ci in o a

t v rn Agr bl t thi d rip ti i th t f M rti l li b

a e .
”
e ea e o s e sc on s a o a a ,
. vn .

Ton sor, Ca upo, Coqu us, L an iu s, s u a limina serva nt,

N u n c R oma est, n ape r magn a Taberna f u i t .
I oo Te rtu llia n s
’
Apology f or Me C/z ristia n s .

about troo ps like mad i n to all the co n fu sio ns of i njury im

in ,

u d e n c e an d l ust their he ated i magi n atio n p ro mp t s the m to I s

p ,
.

su c h a sce n e of p ublic Sh me a p r o p er ex pre ssio n of publi c joy ? a

An d a r e the se be c o mi ng practice s u po n an hol y d ay w hich u p o n ,

any day are abo mi n able ? Shall they who see m so mighty de v o u t
for C ae sar s safety be so mighty dru nk for C aesar s safety too ?
’ ’

Sh all lice n tiou sn e ss pass for loy alty an d luxury for religio n ? Oh ,

the j ust co n de mnatio n of Chri sti an s ! For why sho uld we d are to
be so si n gularly sob e r c h aste an d ho n e st u p o n C aesar s bir t hd ay
, ,
’
,

an d be so u n fashio n abl y re ligio ns in di sch argi ng ou r vows and

rejoi c i ngs fo r h im ? When all the world h as give n such a loo se to
joy why do we n o t do so too an d darke n our gate s with l aurel s 1
, , ,

an d p ut out the d ay with illu mi n atio n s ? For certai n ly it is a very

fi n e fig ure to se e your hou se s u p o n holy d ay s dre ssed up in the
fashio n of the stews .

But to uc hi ng the religio n u po n the se sacred fe stival s to C ae sar ,

w ho is the seco n d maje sty n ext to God and u po n who se accou n t we ,

are c o nve ned as guilty of a seco n d sacrilege for no t celebrati n g ,

the se day s ac cordi n g to your mode s of worshi p which te mperan ce , ,

mode sty and chastit y will n ot p ermit u s to do

, I would set thi s .

matter I say in a better light an d lay before you y our o wn alle gi

, , ,

ance n d si n cerity that we may j udge whether they are n ot more

a ,

to bla me in thi s p oi n t than C hri sti an s who will n o t have us tre ated ,

as Ro man s but as e n e mie s of the State

, .

For the tr uth of thi s I c o nve n e the p opulace of Ro me the n ative s ,

of the Seve n Hill s an d let them an swer whether their to ngue s as

, ,

muc h Ro man as it is h ave spared any of their own C ae sars ? Let ,

t he pasq uil s fixed u p o n the stat ue of Tiberi u s sp eak an d the Circ us ,

too th t acade my where bea sts are se n t to le arn the art of killi ng
,
a

me n with a bette r g r ace .

H d
a ature covered ou r brea st s with tran spare nt matter so th at
n ,

we m ght look i nto the p eo ple s heart wh at heart should we se e

i
’
,

Cu r d iu la to n on L o u reis P ostes obu mbra mus ? u e na , sp e a J v l ki g in th

n e
r
e so n o f th e p e o l l di g
p e ap p au n th e e mp e o s ap p n e ss u po n th e o
’
r r h i v rthr w f
p
e o o
y y
is e n e m , sa s, P on e d omi L a u ros Sat 10 An d so a a n, Sat 6 . . . gi .

Or ne ntu r P ostcs, et gra n d i j an u a L a u ro .

But thi l s a so ( says o u r au th r i o n th e w rd f ll wi g ) w

o s o o n as th e h bit
a of th e s e tw s
d lib ii Ux or —P roced it de
’
an . . ao .
j o n ud L a u rea t ( 2 et lu cern atd , ut de n ow
Con s zstorio libid in u m P u blicaru m .
10 2 Te rtu llia n s
’
Apology f or Me Cbristia n s .

C aes ar s b irthday ! With what extraordi n ary illu mi natio n s did

’

their porc he s o v ercast the sun ! 1 Wi t h wh at exq u i site an d stately

table s did they take up the foru m ! Not in tru th to c el e b r ate the
ublic j oy bu t to t ake o me n s fro m he n c e of their o wn fu ture e mp ire
p , ,

an d to i n a ug u r ate thi s i mage of their ho pe s eve n u po n C aesars ’

,

fe stiv al by calli ng the mselve s in their heart s by the n ame of C ae sar

,
.

They like w i se pay the same Ob serva n ce s who are so o flic io us in

c o n sul t i ng as t rol o ger s an d sooth sayer s an d aug u r s an d magi c i an s
, , ,

about the life of the e m eror s ; for t he e ortu e -telli n g art s d e li v er e d

2
p s f n
by falle n a ngel s an d i nterdi c ted by God the C hri sti an s n ever apply
, ,

to in a n y ca use of thei r s For what b usi n e ss h as a man t o be so

.

curio us abo ut Cae sar s life who h as n o de sig n agai n st it or ex pecta

’
, ,

tio n s fro m it ? Fo r we seldo m ask que stio n s abo u t our d e are st

fr ie nd s w ith the same i n te n t as we do about our masters an d the
,

soli c i t ude of r e latio n s and the c urio sity of slave s are ge n erall y u p o n
, ,

very diff ere nt pri nciple s .

C H A P T E R X XXV I .

C ON C E R N I NG THE CHR S I TI AN D UT Y OF LOVI N G ENE MIE S .

IF the c ase be thu s that suc h as are fo un d tr aitors in the very fac t
,

shall be i ndulged the t itle of Ro man s why are we de nied the ,

be nefit of th at t i t le wh o a e o n ly tho ught t r ai t ors ? C an we n o t be

r

R o mans w itho u t bei n g r ebel s bec ause so man y Ro man s h ave bee n ,

fou n d g uilty of rebellio n ? Th at p ie t y ve n eratio n an d loyalty , ,

1
L uce rn is vestibu la e n u bila ban t . It w as th e mann e r r i of th e G e c an s to
ex r th l br ti n
p e ss e ce e a o of f tiv l d y by ¢ i
es a a s wa na i -p é u m by ill mi ti
cq e av a , u na ons
d r t ffl wr A d P r i p ki g H r d birthd y h th
'
an c o one s o o e s. n e s u s, s ea n of e o s a , as e se
w rdo s

Un ctaq
’

f en estrd .

D isposita p ingue m ne bu la m v omue re L uce rn a .

But th e C hri ti s an s w ld
ou n ot e x r
p e ss th ir j y by l ight d l r l ;
e o s an au e s an d fo r
c an dl w e fi nd a n e x e ss
es , o o pr
a a ns e n p r hibiti
e o s o ca a n o ns , n g i t th m i th Ap t li l C
can 7 0— Si q u is C/z rist ia n us ole u m tu ler it ad sac ra Ge nt iliu m v el S n a o a m
y gg
.
,

f ud a oru m, P est is ipsoru m d iebu s , a u t lucern as a cce n d erit, dc Societat e pel/a tu r .

2
Q u i A strologos ct A ru sp ices, et A ngu res, e t M agos d e Ca sa ru m cap ite
co n su lta nt t th v r l rt
Our au o me n io ns
. th r
j r r b
es e se e a so s o f con u o s, ecause man y
of th m h d b e
p t t d th p thi
a u t by S v rus
e en u o ea u on s acco n e e . Fo r th u s
Sp ti u in hi lif
ar an f S v ru M ltos ti m qu i C/ ld
s s e o t e e s, u e a , as za a os, au v otes, de sua
salu te con su lis se n t, in tere mit .
 Apology f or Me
’
Te rtu llia n s Cit ristian s . 10 3

therefore whi c h is d ue to e mp erors doe s n ot co nsi st in the fore

,

me n tio n ed sho ws o f duty which eve n rebellio n c lo ak s herself in to

,

p ass u n di sc overed but in such virtue s as c ivil soc iety fi n d s

,

n ece ssary to be pr ac ti sed si n cerely toward s

pri n c e an d p eo p le .

Nor are the se actio n s of a vi r tuou s min d looked upo n by us as a

trib ute due to C aesar o nly ; for we have n o re sp ect of p e r so n s in
doi n g go o d because by so doi ng we do good to ourselve s w ho
, ,

ca tch at n o appl au se or reward fro m me n but fro m God o nly who , ,

keeps a faithful regi ster of our good w ork s an d h as ample reward s ,

in sto r e fo r thi s u n iversal ch ari ty for we ha v e the same good wi she s

for e mp eror s as for our n eare st frie n d s To wi sh ill to do ill to
.
, ,

sp e ak ill or to thi n k ill of any o n e we are equ ally fo r bidde n w ith

, ,

out exce ptio n What is i nj ustice to an e mperor is i nju stice to h is

.

Slave ; an d that whi c h is u nlawfu l agai n st the mea n e st is much

more so agai n st the greate st of me n ; and h im too e sp ecially who

came to thi s greatn e ss b y the appoi nt me nt of God .

C H A P T E R XX X V I I .

A C ON T N I U ATI ON OF T H E U N LI M I T E D L OVE I I AN S
OF C H R ST .

IF the n ( as I have el sewhere decl ar ed ) w e Chri sti an s are exp re ssly

co mman ded by our Ma ster to love our e n emie s who m the n h av e ,

w e left to h ate ? An d if whe n h u rt we mu st no t r et ur n t he evil ,

for fe ar of bei n g like the re st of the wo r ld w here shall we find a ,

man to hu r t ? How well we prac ti se thi s c o mman d of ou r M aste r ,

yo u y o u r selve s can tell with a wit n e ss for how ma n y ti me s par t ly ,

in co mpli n ce with a br u ti sh passio n partly in obedie n c e t o the

a ,

laws h av e yo u judge s Sho w ed a mo st sa v age c r uelty to Ch r i sti an s 1

,

H o w ofte n witho u t your autho r ity h as the ho stile mo b of th e ir o wn

mere motio n i n vaded us with showers of sto n e s an d fire ! The
mo b I say w ho ac ted w ith the furie s Of a B acch an al spar e no t
, ,

e v e n a dead Chri sti an but te ar h im fro m the quiet of a to mb the

, ,

sac red refuge of death an d man gle the b o d y hide o u sly defor med
, ,

already an d r otti n g to p iece s ; an d in thi s rueful c o nditio n drag

,

it abo u t the street s But n o w in all thi s c o n sp irac y of e v il s agai nst

.

u s in the mid st of the se mort al p rovo c a tio n s what o n e e v il have

, ,

you ob serv ed to have bee n ret ur n ed by Ch r i sti ans ? Whereas we

could in a n ight s ti me with lin k s an d fire bran d s in our hands have
’
10 4 Tertullia n
’
s Apology f or Me Cnristia ns .

made our selve s ample sati sfaction b y return i n g evil for evil had w e ,

n o t th o ught it u n l a w ful to quit the score of o n e i nj u ry w i t h a n other .

But Go d fo r bid th at an y of thi s divi n e sect should seek reve n ge

by fi r e after the ma nn er of me n or grudge to suffer what is se n t
, ,

to r efi n e the m .

But if we would not reve nge our selve s in t he d ark but as ,

rofe ssed e n e mie s e ng age you in the o p e n field do you thi n k we

p ,

could w ant fo r c e s ? The Moors an d M arco man s and P arthia ns , , ,

whi c h yo u have l ately con quered or any other peo ple withi n the ,

b o und s of a cou n try are more n u mero us p erhaps th an tho se who ,

k now n o o ther bou n d s than the li mits of the world We are but Of .

ye sterda y and by to—day are grow n up and overspread y our e mp ire ;

, ,

your citie s y our i sla n d s your forts towns assemblie s and your
, , , , ,

very camps ward s co mpan ie s p alace sen ate foru m all swarm
, , , , , ,

with C hri stia ns Y our te mple s i n deed we leave to y ourselve s and

.
,

the y are the o nl y place s y ou can n ame without C hri stians What .

war can we now be unprep ared for ? And su ppo si n g us u nequ al

1

C i b ll
1 u Id i t I th p r li mi ry di
e o non r t thi Ap l gy I
ona , e c. n e e na sco u se o s o o ,

h v h wn t l rg fr m thi
a e s o d th e f r g i ng h p t r th t it was n t fo
a a e o s an o e o c a e s a o r

w t ith r f tr gth c r g th t th p ri mitiv e Chri ti ns t till d

an e e o s en or ou a e a e s a sa s an

su ff r d ; b t p r ly th r v r
e e u th y bo r to th h r t r f G d i th
u e e e e e n ce e e e c a ac e o o n e

emp r r ti d th ir h d
e o ,
d e r d th ir p i ns d p rf tly g t th
e an s, an se c u e e ass o , an e ec o e
b tt r f lf pr rv ti
e e o I t w th d o trin nd e mpl e f th ir ff ri g
se - ese a on . as e c e a xa o e su e n
M t r whi h m d th m
as e nt t t g this r ugg d w y t h v n ; d I
c a e e co en o o e a o ea e an

ca nn o t b t thi nk thi tr rdi ry up r tur l p ti

u might y tr ng
s ex d ao na , s e na a a e nce , a , s o , an

m vi ng rgu m t f
o th atruth f Chri ti ity t en it p r f
or r i uh e o s an , o se e s o e sso s n s c
n mb r
u d f
e s, m g an willi gly mpl y with r ligi whi h
o r so e a e s, so n co a e on c , as
T rt lli
e u y t ught m th y m t h
an sa s, r th r t b kill d th t kill
a en e us c oo se a e o e e an o .

B tb u th m
e cause r f C hri ti b di c t th pre m p w r
e e as u e s o s an o e en e o e su e o e s are n o
wh r b tt r rgu d d m r l rly t t d b th fr m S ri ptur
e e e e a e d
an ti q ity o e c ea s a e o o c e an an u ,

an d fr m th p o g th by th R ight R v r d d l r d Bi h p f S rum
e se ass a e s, an e e e en an e a ne s o o a

him lf in h i f r C f r
se
p ri t d t Gl g w i
s ou th y r 167 3 I
o n e e n c e s, n e a as o n e ea ,

r mm d th r d r f full r ti f ti
e co en e thi h d t th
ea e ll t or e sa s ac on on s ea o ose e xce en
di l gu a o H w v r f
es f r th y h ld b t f p ri n t I h ll giv h im
. o e e , or ea e S ou e ou o , S a e a
t t f hi
as e orr g m t t r d th wh l Th th h pr
s e n co u a e hi enl o ea e o e. us en e ex e sse s s z ea
with j u tifi bl p rimitiv w r mth p 1 7 — Wh t v r th r
a s a e ll w f e a ,
.
“
a e e o e case s a o o ,

ce rt i nly th d f
a f r ligi by r m i v r t b d mitt d f th t r e f
e e e n ce o e on a s s ne e o e a e or e na u o
th C hri ti
e r ligi n i h th t it l d ll r n l w p fr m it d f
s an e o s suc a e xc u es a ca a e a o ns o s e e n ce .

A d wh n I id r h w pr ly Chri t f rbid H is di ipl t r i t vil

en co n s e o ex e ss s o s sc es o es s e ,

M tt a 39 h w
. xx v v r ly th t r i t
. i
, d m d by St P l d
o se e e a e s s an ce s co n e ne . au , an
th t d m ti i d l r d th p i h m t f it I m f rc d t y ut Oh
a co n e na on s ec a e e un s en o , a o e o cr o ,
wh t t im
a w f ll i i whi h m
e s are d r g i t th p r l w f th
e a en n, n c en a e a a ns e ex e ss a s o e
g p l d f nd th t pr ti p whi h G d h th p d th i nd m ti n I f
os e e e a ac ce u on c o a asse s co e na o
wh v r br k th l t f th
o soe e mm d m t
ea d t hm e t d
e as o e se co an e n s, an eac e n so o o,
sh ll b c ll d th l t in th ki ngd m f G d wh t h ll th ir p rti b
a e a e e e as e o o o ,
’
a s a e o on e
wh t oh m n t br k
eac f th gr t t f th
e omm nd m n tea h e one o e ea e s o e se co a e s, s uc as ar
th l w e f p
a nd s obj ti n ? A d wh t m y we n t l k f fr m ch
eace a su ec o n a a o oo or o su
106 Te rtullia n s Apology f or Me ’
Cbristians .

C H A P T E R X XXV I I I .

TH AT CHR S I TI A N S C AN N E VE R BE J U STLY SU SP E CT E D OF DE S GN S I
A GA I N ST T HE S TATE .

THE Chri stian se c t the r efore for a c ertai n ought to meet with
ki n der tre at me nt t ha n it doe s an d to be tolera t ed amo n g other ,

lawful societie s becau se it is a se c t fr o m who m n othi ng ho stile ever

,
1

c o me s like the dreadful i ssu e of other u n lawful factio n s

,
For if I .
,

mi st ake n o t suc h a multi plic ity of se c t s is suppre ssed u p o n rea so n s

,

of State that the city should n ot be split i nto p artie s for such
, ,

bre ache s would let in a ge neral di sorder i nto all your p o pul ar
ele c tio n s co u n cil s c ourt s a sse mblie s and p ublic sight s by the
, , , , ,

ambitiou s cl ashi n g s of the co n te n di ng fa c tio n s ; and n ever more

reaso n to pro v ide agai nst su c h di sorders th an n ow whe n the partie s ,

are sure n ot to wan t viole n t han d s for any de sign if the y wa nt n ot

mo n e y to pay the m .

for us who are stark cold an d dead to all the glorie s u po n

Bu t
earth w hat occasio n c an we have for c ab alli ng s ? And in good
,

tr uth n othi n g is further fro m o ur soul th an the thought s of mixi n g

in State affair s or in any private de sign s ; for we look up o n our selve s
,

as citi e n s of t h e world
z .

We re n o un ce your we co n de mn their origi nal sp ort s as mu ch as ,

2

1
I t li it P ti
n er T h p liti i c d t t m
as tr bl d t th ir h d
ac ones . e o c an s an s a es en ou e no e ea s

m h b t y r ligi
uc a oub t ly t pp rt th t whi h w b y l w t bli h d
an e on , u on o su o a c as a es a s e ,

an d th r b i g l w g i t th H t i
e e e n lr dy m ti d th y pra a t d a a ns e e er ae a ea en on e , e o se cu e

th C hri ti
e d r th ti
s f i ty d g r t th St t m g th
an s un e e no on o a so c e an e o us o e a e, a on e

r t with t di ti ti
es Th C hri ti m ti g bi g g b t
ou s nc t
o n.i e se s an ee n s, u con re a a n u r ora u r ,

et bi d i i i i t p t ti
ver m pt iv n Sy I bit i th y
n e r re a one acce ur , ac sacras n ax es , za ur ,
e

ca ll d C
e o n ve n tic ula, sa ith H e rald us. Vid Obse rvat in A rnob
. . . . lib iv . .

1
Specta cu lis Thi h rg f q t ri g
v estris in ta n tu m re nu n cia mus, e tc . s c a e o se ue s e n
th m lv fr m th p bli p rt d p l r i rg d g i t th C hri ti
e se es o e u c s o s an e asu e s s u e a a ns e s an s

by th h th i M tie d it i
ea rt in th y th ght th m lv blig d
en n inu us an s ce a e ou e se es o e so
t d by th ir b p ti m l
o o w whi h w e ng g m a t p th ir d mi i t
s a vo , c as an e a e en u on e a ss o n o
r th
e n o un ce d vil d ll h i w rk p mp e d pl
e r th t i ith St
an a s o s, o s , an e a su e s, a s, sa .

Cy ril C t My t i p 5 1 0 th
, a ight d p rt f th th tr
. s . . d h lik
.
, e s s an s o s o e ea e , an su c e
v iti
an Th y l k d i g d t th p th p bli p ti m
es . e oo t e ly s n oo iu u on e se u c as e s, no on a
f f lly
sce n e s o d l wd b t Of id l try
o
p lan wh r th d vil mi tly
e n e ss, u o a as ace s e e e e e nen

r l d d r k d ll h i wn w h m th r
u e , an ec done rdi gly T rt lli d
a s o o ca e e e an acco n e u an , e
Sp t en
p 2 6 p 83 t ll u
. ca f Chri ti
. w m wh g i g t th th tr
, .
, e s s o a s an o an o, o n o e ea e,
w th r p
as d by n vil pirit wh p h i j t m t b i g d m d d
e e ossesse a e s , o u on s e ec en e n e an e
h wh d r t
o t up ne Chri t i mm di t l y r p li d I did b t wh t w
u s se o a s ian , e a e e e ,
“
u a as
j t nd fitti g f I found h upon my o wn gr n d
us a n ,
or er ou .
”
 Tertullian s Ap ology f or Me
'

Cbr istio n s . 10 7

w hich we k now is owing to er stitio n and idolatry an d ne v er are

su p
,

p re se n t at any of yo u r diver sio n s We have n othi n g to do wi t h the

.

mad n e ss o f the Cirque with the obsc e n e n e ss of the stage an d the

,
,
c r uelty of the a m hith e atre d the va ity of the Xy t 1 The
p a n n , s u s .

E picu r e an se c t is tolerated in the exerc i se of their pleasure s and ,

why are w e su ch i n tolerable o ff e n de r s for no n co nfor mi ng with -

yo u in poi n t of pleasu re ? N ay if mortification is the Ch r i sti an ,

p l e a sure where i s th e h ar m to yo u
, if it be a h arm it is to o u r selve s ,

o nly But thu s it is your plea sure s are our ave r sio n and our s
.
, ,

a ff ect n o t y ou .

C H A P T E R XXX I X .

I
CON CE R N N G T H E DI SC I PLI N E I TI A N S
OF C H R S , AN D TH E I R
E M PL OY M E N T AN D W A Y S OF LI V I N G .

H AVI N G vi n dicated our sect fro m the c alu mn ie s of rebellio n etc , .

,

I c o me n ow to lay before y ou the C hri stian way an d fashio n of

livi n g .

We C hri stian s the n are a corporatio n or so c iety of me n ? mo st

str i ctly u n ited by the sa me religio n by the sa me rite s of wor shi
p , ,

1
Cu m Xisti v a n ita te T h e X s us w as a a e
. yt o r po g ll ry
co o f ea rti
en gr t l gth
an d br dth
ea l t d b t with tr
,
an d
p an e a o u e e s, e e in th e wh r
n e wi t r ti
me th e ath le tae
rf r d
p e o me Al Vid
. . ii
e x a b A lex
. to m . cap 9 , p 6 5 9
. . I t w as ce a n a p ace
. . . rt i ly l
to o wh r hil h r
e e p l r i g
o so p e s an d me n o f e a n n me t, fo r e e w as us n M a h r it J ti rtyr
di t d with
me t an d spu e T ryph o th e J e w .

9
Corp u s sa mu s d e conscien tid R eligi on is, et isciplin a Un itate D W e are o n e .

b d y by
o gr
o ur a t r ligi
e e me n in e
i
o n r n d o ur un of k w thi g
sc
p ne
”
ity di i li
I no no n
.

l d r t d l r g rd d th
e ss u n e s o o , o r e ss e a ity di i li
e , an u n if th t
of sc
p n e , as rt a w as n o
pa
h r h ity f r
of C u c un w r hi
; o ms o f g vr
o s t d vr
p an d o e n me n are n o w to be passe o e
with d r ti th gh
mo e a o n , ou i t b t
th e an c e n an d hri ti r k d ity
es of C s an s ec one un of

di i li
sc w ll f ith
p n e , as e as a ,
ry k th
n e ce ssa to ma e br b dy
e m me m e s o f th e sa me o .

D r B rr w tr ly d r t
. a o , a u g d ll t di r
mo e a e an d o o man , in h is e xce e n r sco u se co n c e n

in g th e unity h r h y Th t
o f th e C u c , sa s, hri ti a all C by
s ans are o n e a sp e cific al

un ity di i li r
of sc p n e , bli g
e se m n th r
o n e an o l i ti l d i i tr ti
e in e cc e s as ca a m n s a o ns,
whi h c are r g l t d by
e u a e i dith e bl
n ti
sp e n sa i tit ti
e san c o n s an d th ir
ns u o ns o f e

v r ig Th t th y
so e e n . a e b d
are all o un r t rdi g
to use th e same sac ame n s , acco n to
fr
th e o ms appo n e i t d by rdo ur L o d itti g
,
no t a m b t ti l lt r ti
n any su s an a a e a on .

Th y e t h ld th t rt
mus u p o a sord r g v r
of o t
e , i i try
o e nme n , and m n s , o n a ll its

b t ti l rt whi h
su s an a p a s, c did
Go d i t h rh
ap po n in H is C u c littl ft r
”
An d a e a e. he
y Th t
sa s, w r ght br g t d tr y i fri g
a n o po e ou to a o a e , e s o , n vi l t i fr
n e , or o a e th e ma n o m
108 Te rtu llian s Ap ology f or Me C/z ristians ’
.

an d ani mated with o ne and the same hope Whe n we c o me to the .

ublic service of God we co me in as for midable a bod y as if we

p ,

were to stor m hea v e n by force of prayer an d such a for c e is a mo st ,

grateful v iole n ce to God Whe n thi s hol y army of suppli c ants is .

me t and di spo sed in godly array we all se n d up our p rayers for ,

the life of the e mp ero r s for their mi ni ster s for magi strate s fo r
1
, , ,

the good of the St at e for the p eace of the e mp ire and for reta r di n g , ,

the fi nal doo m .

We meet together likewi se for the readi ng of Holy Scri ptures ,

2

an d we take su c h le ssons out of the m as we judge suit be st

with the c o nditio n of the ti me s to c o nfirm o ur faith either by ,

of di ipli n n tit ut d by divi

sc e copp i t m n t H e nc th e M l ti n r j t e d
s e ne a o n e . e e e a s e ec
by th Ch r h f i tr d i g rdi ti
e u c H wor [E iu n u t d
o uc n o na o n s. e n ce as r s acco n e a

h r ti f m i ng t i v t i
e e c or gr d p i t f d i p li
e an o th b rdi n
nn o a e n so an a o n o i sc n e as e su o a
ti n f bi h p d pr by t r U p whi h gr d ( y h t th n l i n
o o s o s an es e s. on c o un s sa s e a e co c us o
O f h i di sr ) I d t r p l t ffir m th r u t in E gl d t b
sco u se o no sc u e o a e ec san s n an o e no
le ss sc hi m ti th sy th r ap r ti tcs th y i d d m wh t w r f
an an o e se a a s s e are n ee so e a o se , or

m t th r d
os ly f rb r mm ni th d r ud ly d m th Ch r h t
o e s o on o ea co u o n, e se o e co n e n e u c o

whi h th y o w Ob di e
c e th y triv t d tr y it th y
e e m t d p r t
nce , e s e o es o , e are os es e a e
r b l g i t it A th r p r t
e e s a a ns f k n w l r i g th e R ight R v r d
.
”
no e e so n oo o o n ea n n , e e en
au th r f th C f r
o o b v id th rgu f u ity f di ipli C f
e o n e e n ce s a o esa , us a es or n o sc ne , on .

iii p 7 5 I f th r f r th w r hip f G d m g
. . 2 ti u d fil d v n
e e o e e o s o o a on u s con n e un e e , e e

in th f i n f ll if th
e c o n e ss o r m t b d mi i t r d b f r if th
o a e sac a en s e a n s e e as e o e e

p r e so n s wh fli i t b mi i t r o o f th g p l th c a ert i ly h e p r t n s e s o e os e , en ce a n suc as se a a e

fr m p bli m ti g d f r k th
o o ur u c mbli f th ee int n d s br k o o sa e e asse es o e sa s, an so ea

th ity f th pirit d th b d f p
e un o e S An d p g 2 80 h g an u— B t e on o e ace .
”
a e e oes o
“
u
if p r ti n b i it m t h v gu ilt f high t r nd h
se a a o e a s n, ll wh us a e a o a na u e , a su c as a o

w ld b th ght l w t h m n ght t w rn th ir p pl f And wh t

ou e ou z e a o us a c e ou o a e eo e o . a

s h ll be id f th ( v n C h r hm ) w h t ti m wh n th l w
a sa o ose e h r pl y
e u c en o, a a e e e a s are s a
l k d t d j in i
oo e w r hi p ; b t if th r b
o, o o u b ding i th
n o ur th y o s u e e e an n en n e se , e
n t o l y withdr w d b m th r by c d l t th r but dr w b t th m
on a an e co e e e a s an a o o e s, a a ou e
divid d m ti g e t th ee ti m - rv r ? Fo if
n s rr
are n o i w r hi p o se e se e s r c o n cu e nce n o ur o s
b l wf l
e a d t b d u , t an
y ti m it mu t b o d ty whi h h ld b d
e on e a an e, s e a u c s ou e o ne
a t ll ti m
a d th r f r es h m t r f an in ught t pr s
e e o e suc as e s o c o n sc e ce o o ex es an
e q lit y i th ir w y
ua d th t th y m k th
n e r l f th ir a s, c rr an i a e a e e u es o e co n u e nce n
w r hip t b th l w f G d nd n t th f r f ivil p i h m n t Wh v r
o s o e e a s o o ,
a o e ea o c un s e .
”
oe e
w ld m r
ou r i g th t r f Ch r h u ity d th i f occ i l
se e o e co n ce n n e na u e o u c n , an e s n o as o na
co n of rmity l t h im r d th wh l C f r , e ea e o e o n e e n ce .

1
O m ti m p
ra I mp as t ibu p e Mi i t i
a m t ro Thi t e ra or s, ro n s r s eoru , e c . s, no
with t g d r ou i th ght t b th
oo mm n p r y r m ti
e aso n , s d by St ou o e e co o a e
”
en o ne .

J ti j t b f r th
us n us mm i n nd mu h th
e o e m with th t i
e co u un o , a c e sa e a n o r
C mm i
o S rvi f th C h r h M ilit
un o n t th f r m wh r f in th Ap t li l
e ce or e u c an e o e eo e os o ca
C o nstit ti n i d rib d t l rg C t Ap t lib ii p 5 7 p 88 1 d lib
u o s s e sc e a a e, on s . os . . . ca .
, .
, an SO .

V ii p 1 0 p 10 1 whi h i till f rth r p r f th t th p g i m it

i . ca .
, . 1 , c s s a u e oo a e assa e s n e on ore
o ught n t t b d r t d f t mp r p r y r
o o e un e s oo o ex e o e a e .

C gim d Di i
o m lit
ur a m C mm m t i m t v na ruThi i j t th e eraru o e ora on e , e c. s s us
sa me l m t with wh t y h d i th
a os lu i n f J u tin Ap l gy d th r
a ou a n e co n c s o o s
’
s o o , an e e »

f r th e same n o t m y rv f b th
o e e a se e or o .
 Tertu llia n s Apology f or too Ck ristia m
’
r1 0 .

The p re sid e n ts or bi sho ps 1 amo n g us are me n of the mo st

v e n erable age an d piety r ai sed to thi s ho n our n o t by the p ower s ,

of mo ney but the brigh t n e ss of thei r live s for n othi n g sac r ed is to

,

be h ad fo r mo n ey Th at ki n d of trea su r y we h av e is n ot filled with

.

a n
y di sho n our able sum as t he p rice of a pu r c h ased religio n ,
e v ery
o n e pu s t a little to the p u bli c sto c k c o mmo n ly o n c e a mo n t h 2 or
, ,

w he n he ple ase s an d o n ly up o n co n ditio n that he is both willi n g

,

and able for t h e r e is n o co mpul si o n up o n any A ll here is a fr ee .

w ill o ffe r i ng and all the se colle c ti o n s a e de po sited in a co mmo n

,
r

b an k fo c h ar i t bl e u se s n ot for the support of me rr y meetin gs fo

r a , ,
r

dri n ki n g an d gorman di z i n g but for feedi ng the poor and b uryi n g ,

the de ad an d pro v idi n g fo r girl s an d boy s w ho h av e n either pare n t s

,

n o r p r ovi sio n s left to su pp ort t he m for relie v i n g old p eo ple wor n ,

o ut in the servi c e of the s ai n t s or tho se who have su ff ered by ,

shi p wre c k o r a e co n de mn ed to the mi n e s or i sl an d s or p ri so n s

,
r , , ,

o n ly fo r t he faith of Chri st ; the se may be said to live u p o n their

p r ofe ssio n fo w hile they suff er for p rofe ssi n g the n a me of C hri st
,
r ,

they a e fe d w ith t he c ollectio n s of H is Ch urc h

r .

trange ! th at such lovely ex pre ssio n s of C hri stian charity

But s

c an n ot pa ss w ith so me me n wi t h o ut a c e n su re ; for look ye sa

y ,

they ho w the se Ch r i stian s se e m to love each othe r whe n in their

, ,

hearts they h ate e ach other to death ! How fo rward are they to

P rwsia e n t p robat i gu igue Somares, l wnore m ista m n on p re tio sod testimomo

1 ’ ' '

ad ep ti The p es r idi g ld r h r
. n e e s d bt dly
e e are un o uwith e th e same th e « Torn - 5 7 5;
in us n M a J ti rtyr f r g i g A l gy th t
’
s o e o n
po o , bi h a is , th e s o s ; fo r o ur au
p o , th r
s ea
p n ki g
o f th e wr i ti g wh r it l dg d t ll
p o e o f e x co mmun c a n e e is o e , e s us was in it
r id t
th e p e s e n , a t ex tra E cclen a m d e tu r , in erat in
'

oj fcio , lio do P a d . .

c ap 1 4 An d
. th h l r
. y ri
u s h is sc o a St C p an , d e Un ita te E ccles ie , Tmere .
fi rmiter,
e t mn d z ca re d e be mu s , max i m: E
' '

p is co i
p q u i i n E cclesia p w i e mu s
r s a
’
e e e . Th y w r
P robat i Sen ior“ , me n o f age , a n d p u c app o e fo r e bli ly
e an d c o n e sa r vd th ir lif v r ~

ti on Fo r us a a n ,
. th gi
St C p an in E p is t ad Felicem— u od ad zps u m
. y ri . Q
w de mu : d iw n d A u c toritate d esf e n d ere, u ti Sace rdos p le be pra sm te s u b ommu m
’ '
'

ocu lis d elzgatu r, et d i n it y at ue id on ea s

g p u olico j u d ioio et testimomo comp rooetu r
’

q .

gr bl
A e e a e to t h e p ac ce o f th e apo s e s, wh o e r ti to th e co n tl
e a o n as th e l ft it gr g ti
t
mo s c o mpe e n u e s to c oose t t j dg
n h
me n , an d en e o fitti g
a ne e m to th th y rd i d th
th e o ffi c e o f e aco n d by r y r
p a e an d a ing o n o f an s ly h d .

2
M od ica m u n mou isgue Stipem me n stru a d ie , e tc h v
We a e St Pau , 1 Cor l . . .

xv i 1, 2,. iv n o e g i g rd r h rh
to th e C u c e s o f Ga a a an d Co n l ti ri th
fo r eew kl y
i t Th t fir t w k wh th y v r
'

o fle rin gs fo r th e sa n s, a u o n th e s d ay o f th e
p ee ( en e ne e
f il d
a e t o e ce r iv
e th e sac ame n )
“
e s ou r e et th y h ld v ry
one o f e m layth by
h im in
t r
s o e acco n as Go d h ad rdi g
p o sp e e h im
”
r rd
Bu t I a e a e a h v lr dy giv
e n an acco un
. t
of th e se c a e s, a n d h riti
e e o e on e ma th r f r
e e, ly r rk h r th t
a acco n rdi g
to St Pau s l’
.

ord r e , th e c o e c o ns e e ll
ee to t h eti w r w kl y
me o f us n M a ti J ti ,
rtyr
but in th e age
th t T r lli th f r g
to mo n k thl y
S
llo vvin g, a of
, M e n stru a
e tu an , w e fin d e se o fe in s sun
i
te , e tc .
 T e rtullia n Ap ology f or tne
’
s Caristia n s . 11 1

t ke do w n t heir live s fo o n e an o ther w h e n i nw ar dly they c ould c ut

s a r ,

o n e a n o t her s t h r o at s 1 But the tr u e re aso n o f t hi s d famatio n u po n

’
e ,

the ac co u nt of styli n g o u r se lve s b r eth r e n I t ak e to be thi b e c ause ,

s,

the n ame of brothe r is fo un d with the se me n to be o n ly a gild e d

expre ssio n o f a cou n terfe it fr i e n d ship But yo u n eed n o t w o n de r .

at thi s lovi ng title amon g C h r i st i an s wh e n we own e v e n you y our ,

selve s for brethre n by the right of o n e c o mmo n n at u r e ; al t h o u gh

i n deed you h av e can celled thi s rel atio n an d by b e i n g i nh um n ,
a

brethre n h ave forfeited the title of me n ; but by w h at divi n e r tie s

are we Chri st i an s breth r e n We who ll ackn o w ledge but o n e an d a

the same God as o ur u n i v er s l Fathe r wh o have all d r un k o f o ne an d a ,

the same Holy Sp irit and who are all deli v ered as it were fr o m on e
,

c o mmo n w o mb of ign or an ce an d c alled out of d ar k n e ss i n to H is ,

marvellou s light But maybe we c an n ot p ss fo r ight b r others

. a r

w ith you b e cau se yo u wan t a tr agedy ab o u t the bl o o dy fe u d s of the

,

Chri stian fr ater n ity ; or becau se o ur brotherly lo v e c o n t i nue s e v e n

to the divi sio n of our e state s which is a te st fe w b r otherh o o ds will ,

bear and whi c h co mmo n ly divide s the de ar e st un io ns amon g yo u

,
.

we Ch r i sti an s look upo n o ursel v e s as o n e body i n formed s

But ,
a

it were by o ne so u l ; an d bei n g thu s i ncorp o r at ed by love w e c an ,

n ever di sp ut e w h at we are t o be stow u p o n o ur o wn me mber s .

A c c ordi n gly amo ng us all thi n g s are in c o mmo n ex e p t i n g wive s ,

1
c

in t hi s alo n e we rej e c t c ommu n io n an d thi s is t he o n ly thi n g you ,

e nj o y in co mmo n for yo u n o t o n ly make n o c on sc ie n c e in vi o l t a

ing the wife of your frie n d but with ama i n g p atie n c e an d gr atit ude ,
z

le n d h im y o u r o wn Thi s doctri n e I suppo se came fro m the.

, ,

s chool of the G r e c i n So c rate s o r the Ro man C ato tho se w i se st o f

a , ,

sage s who ac c o mmod ated their fr ie n d s w i t h their o wn wi v e s wi v e s

, ,

whi c h they e spo used for the sak e of c hildre n of thei r o wn begettin g ,

as I i magi n e an d n o t of other folk s

,
.

Whether the wive s are th us pro stituted with their o wn c o n sen t ,

in truth I c an n ot tell but I se e n o gre at re aso n why they sho uld be

,

1 Omn ia
'

z n d zircreta s u n t a p ud n or, e tc . Dr . Po tt r b rv
e o se es fr o m h e n ce th t a

a mo n g man y th r r
wh y
o rt i pr p rti f th m t
e e as o n s f tha ce a n o o on or e ai n e nan ce o e

l rgy w
c e t fi d by th p tl thi w
as n o xe th t th r ld b
e a os e s, s as o n e , a e e co u e n o o ccasi o n

t d t rmi
o e e th p rti ne th wh m l id ll th y h d t th r f t
e o on en, d th en en a a e a a ei ee an e

m r h ld g d t tim f h y h er th t Chr t
o

’
sa e e aso n T t lli
e oo o o ur er u an s e, or e sa s e a i s ians

h d ll i
a th
a g i m mn b t th
s ir wiv
n co V id D
r Pontt r D u f Ch e
/ es . . . o e
’
s i scou rse o a ra i

G m t p 4 34 I
ov ern en ly b rv f rth r wh t g t
, . . on t d o t th se e u e , a re a y e ne ra i o n i s ue o e

writ r f th
e s o g wh m v lu d n thing b t r l g
o se a e s, en d f ll w d Chr t
en a e o u e i i o n , an o o e is

i th
n highe t p r i nes f h rityex i lli g ll
e ss oth y h d f o th cpp rt a
f
,
n se n a e a or e su o o

C hri ti n
s a s.
 Te rtullia n s Apology f or fi le C/z ristia ns
’
i 12 .

muc h co ncer n ed about that chastity which their h usb ands thi n k n ot
w orth kee pi n g Oh n eve r to be forgotte n examp le of A the n i an
.
,
- - -

w i sdo m ! So c r ate s the gr eat Grecia n ph ilo so pher and C ato the ,

great Ro man ce n so r are both p i mp s ,

.

Bu t is it an y great w o nder th at such charitable brethre n as e njo y

all thi ngs in c o mmo n sho uld h av e su c h freque nt love-fea st s ? For
t hi s it is yo u bl ac ke n us an d refle c t u po n o ur little fru gal su ppe r s
, ,

n o t o n ly as i n f mo usl y w i c ked
a but as scan dalou sly exce ssive
,
.

Dioge ne s for aught I k n ow might h ave us Christian s in h is e y e

, ,

w he n he said th at the Mega r e n si an s feast as if they were n ever to

e at more an d b u ild as if they w ere to live for ever
,
but every o n e
see s a stra w in an o ther s eye soo n er th an a beam in h is o wn or el se
’

you must be se nsible of yo ur o wn beastli ne ss in thi s ca se ; for the

very air in the street s is soured with the belche s of the p eo ple
co mi n g fro m thei fe ast s in their several ward s The Salii cann ot
r .

s up w i thout the adv an ce of a lo an an d u p o n the feas t of tithe s to

,

Herc ule s the e ntertai nme n t is so v ery co stl y that you are fo r ced to
have a bookkeep er o n p urpo se for expe n se s A t A then s likewi se .

whe n the A pat uri a or fe ast s in ho n o ur of Bacchu s for a serviceable

,

p iece of tre achery he did are to be celebrated there is a p roclama

, ,

tio n for all the c hoice cook s to co me in and assi st at the banquet
an d whe n the kitche n of Serap i s smoke s what ba sket s of p rovi sio n s ,

co me tu mbli ng in fr o m every quarter ! But my bu si n e ss at pre sen t

is to ju stify the Chri stia n sup per ; an d the n ature of thi s su pper yo u
may u n dersta n d by its n ame for it is the Greek word for love We .

Chri stia ns thin k we can n ever be too e x pe n sive beca use we thi n k ,

all is g i n that is l aid out in doi ng good whe n therefore w e are at

a

the c h r ge o f an e ntertai nme n t it is to refr e sh the bowel s of the

a ,

n e edy bu t n o t as you gorge tho se

, p a r a site s a mo n g you w ho glo ry
in selli ng their liberty for st uffi n g their gut s an d can fi n d in their ,

hearts to c ram their bellie s in spite of all the aff ro nt s you can lay
u p o n the m ; but w e feed the hu ngry becau se we k n o w God take s ,

a pe c uliar delight in seei n g us do it If the r efore we fea st o nly with .

su c h b r ave an d e x c elle n t de sig n s I le ave

yo u fro m he n c e to g ue ss
,

at t he re st of ou r di sci pli n e in matter s of pure religio n ; n othi ng

e arthly n othi ng u n c le an h as e v er ad mitta n ce here our soul s asce n d
, ,

in p rayer to God befo r e we sit down to me at w e eat o n l y w h at su ffice s

n ature an d dri n k n o mo r e th an what is st r ictly b e c o mi n g cha ste
,

and regu l ar p er so n s We sup as servan t s th t k now we mu st wake

. a

in the n ight to the servi ce of our Master an d di sc our se as tho se ,

who r e me mber th at they are in the heari n g of God When supp er .

is e n ded an d w e ha v e w a hed o u h an d s an d the c an dle s are

, s r .
 Apology f or Cleristia n s
'
1 14 Tertu llia n s tlie .

are me t together an d r e gu l at ed w ith so mu c h di scipli n e an d order

, ,

su c h a meeti n g I say is n o t to be c alled fact i o u s but as orderly

, , ,

an a sse mbly as an y of your c o u rt s

l

C HA PTER XL .

TH A T THE C A U SE S OF P U B LI C E VIL S A R E M OST MA LI C I OU SLY

TH R OWN U P ON T H E C H R I STI A N S .

ON the c o n t ary factio n is a n ame whi c h b e lo n gs to tho se o n ly who

r ,

c o n sp i r e in the h at r ed of the good an d virt u ou s an d re mo n strate ,

full ry fo r i n n oce nt blood shelteri n g their malice u nder thi s vai n

c ,

p r e t e n c e that they a e of
, o p i n io n for sooth th at the Chri
r s tia n s are
, ,

t h e occasio n of all the mi schief in the w o rld If Tiber o ve rflows 1

.
,

an d Nile doe s n o t ; if heave n sta n d s still an d w ithhold s its r ai n ,

an d the e arth qu ke s ; if fami n e or e s ti le n ce t ake their marche s

p a

th r o ugh the c ou n try the word is A w ay wi th the se Chri sti an s to th e

, ,

lio n Bl e ss me what so man y p eo ple to o n e lio n P ray tell me ,

w h at havoc w hat a mighty fall of p eo ple h as bee n made in the

,

wo r ld an d Ro me before the reign of Tiberiu s th at is before the , ,

ad v e nt of C h r i st ? We r e ad of H ie ran nape an d Delo s an d Rhode s , , ,

an d C o i sla n d s s w e t aw ay w ith ma n y thou sa n d s of their i n h abit

p
,

an ts P lato t ell s o f a trac t of l an d bigger th an A si a an d A frica

.

t o g e ther devou red by the A tlan ti c O c e an Be side s an earthquake

, .
,

d r an k up the Co r i n thi an Se a an d an i mpetu o us forc e of wate r tore ,

o ff L u ca n ia fr o m It aly an d ba n i shed it i n to an i sla n d w hi c h goe s, ,

n o w by the n ame of Si c ily N o w the se de v ast a t io n s of w hole .

c ou n t rie s I hardly believe you w ill de n y to be

p ubli c c ala mitie s .

S i Tiberiu s asee nd it in M a n ia , stat im C/z ristia nos a d L e ones

1
T h e o v e rflo w .

i ng o f i e Tb r
w as oo e u po n as an l k d
o me n , as w e se e h a o f H o ace , ill by t t r
Vid imus fla v u m Tiberim retort is, e tc.

Th t it w
a h rd f t f th C hri ti t b
as th e ti ll y h rg d th u
a a e o e s an s o e co n nu a c a e as e c a se
o f ll th p bli
a l miti w fi d by St C yp d D m t p 97
e u c ca a d i th e s, e n . r
. a e e r . . 1 an n e
v ry fir t p g f A bi d G t N y h t d l ti g w thi l m y
e s a e o rno us a v. en . a , so o an as n as s ca u n ,

th t wh th G th nd V d l br k i p th R m mpir St A tin
a en e o s a an a s o e n u on e o an e e, . us
w blig d t writ h i b k d C i it D i t il n thi bj ti
as o e o e A d s oo s e r
/ . . e , o s e ce s o ec on . n so
lik wi f th m r
e se did Or i t St A ti r q t w it h i v n
or e sa e e aso n o s us a . us n s
’
e ue s r e s se e
b k f hi t ry A d M lit Bi h p f S rdi in th t fr g m t f h i r ti n
oo s o s o . n e o, s o o a s, a a en o s o a o
which w h v i E bi p r e th
a e m d ign nVid E H E l iv
use us , u sue s e sa e es . . us . . ee . .

ca p 2 6 p p 1 1 9 1 20
.
,Wh v r h mi d t be m r p rti l rly q i t d
.
, . oe e as a n o o e a cu a ac ua n e
with th hi t ry f th f ll wi g l miti will m t with r f r
e s o o i eb o o n ca a es ee e e e n ce s n a un
d i P m liu
an c e nd th r f r
n I h ll
a
ye thi ng t th m
s, a e e o e s a sa no o e .
 Tertu llia n
’
s Ap ology f or ine Caristia n s .

But w here n ow I do n ot ask w ere the C h r i sti an s the p r o fe ssed

, , ,

de spi ser s of yo u r g o d s ? But where I tro w were your g o d s t he m

, ,

selve s w he n the deluge bl o tted out the whole world or as Pl to , ,

a

w ill h av e it the pl ai n s o nly ? For th at your go d s w ere n ot in bei ng

,

in the ti me of the del uge the citie s wh e r ei n th e y bre athed their fi r st

,

an d thei r l ast as w e ll as tho se they fo un ded are a p r o of wi t h a

, ,

w i t n e ss ; for had they e xi sted befo r e the fl o o d they h ad n o t c o n ti n ued ,

to thi s d ay but bee n over w hel med in the ge n e r al r ui n

,
As ye t the .
,

Je w s the o rigi nal o f the C h r i sti an se c t w ere n o t go n e fr o m Egy p t

, ,

i n to P ale sti n e when the adj ace n t c o unt r ie s of Sodo m an d Go mo r rah

we r e c o n su me d by a sto r m o f fi r e the l n d sme ll s of b u r ni g to thi s
a n

d ay an d the apple s that gro w the r e are ag r ee able to the eye o n ly

, ,

bu t t urn to a she s u po n the touch Be side s we h ave n ot a w o rd

.
,

o f c o mpl ai n t agai n st the C hri sti an s fro m T u sc an y or Ca mp a n i a whe n ,

He av e n sh o t h is fl ame s upo n Vo lsin ium an d Ve suviu s di s h arged ,

c

h is u p o n P o mp ei a m Was there any w o r shi pper of the t r ue God at

.

Ro me w he n H an nib al made suc h h av o c of t he R o man s at C an nae n d ,

a

c o mp u t ed the n umber s of the slaughter e d ge n tr y by b ushel s o f r i n g s

p i c ked up aft er the b attl e ? Were n o t all yo u r god s ev e r y w he r e in

w o r shi p whe n the G aul s surpri sed the c ap itol ? An d i t is re lly a

w ort h ob servi ng th at in all the se pu bli c e v il s t he t o w n s an d te mple s

bo t h are i nv ol v ed in the same mi sfo r tun e ; which wo uld n o t be ,

me thi nk s h ad y o ur god s an ythi n g to do in the matter b ecau se the y

, ,

wo uld h ardly ha v e a h an d in doi n g the mselve s a mi schief .

But wo uld you k n ow the true rea so n of suc h j udgme n t s yo u ,

mu st k n ow that man ki n d h as al way s se rv ed Go d very ill fi r st by

a st up id n eglect of H im fo r whe n they might have u n der stood t he
divi n e n at u r e in so me measure they wo uld n o t p ur sue aft er it wi t h
,

th e ir u n d e r st an di n g but let their vai n i magi n ati o n s go aft er g o d s

,

o f their o wn i n v e n tio n an d se c o n dly be c au s e th at whe n God h ad

,

b e e n at th e ex pe n se of re v el atio n they w o uld n o t be at th e pai n s of

,

i n quiri n g aft e r it n or be r uled by that M aster He h ad se n t to teac h

,

the m righ t eou sn e ss ; an d to take ve nge an c e o n t heir si n s God g v e ,

a

the m o v er to a re p r ob ate mi nd to w o r k all u n cle n n e ss wi t h gre e d i a

n e ss . But h ad they wen t o n as far as the light of nat ure th at ,

c an dle of the Lo r d w o uld h av e led the m they h ad

,
e r t i n ly fo un d
,
c a

the God they l o o k e d for an d c o n sequ e n t ly w o uld ha v e ser v ed H im

,

o n ly who m they fo un d to be t he o n ly God ; an d by thi s me ans

,

h ave e pe r ie n c e d H is me rcie s r ath e r t ha n H is j udg me n t s

x But .

n o w they lie u n d e r H is j ust j udg me n t s an d w hi c h to o they h a v e

,

fe lt lo n g befo re the name of Chri st i an h ad a bei n g in t he w o rld and ,

w ho se go o d s man e njoyed l o n g befo re he h ad made h i mself n y a

 Te rtu llia n s Apology f or t/z e C/z ristia n s
’
1 16 .

god s Why will he no t be p er suaded to thi n k that the Bei ng who

.

h as do n e h im the good without an y th an k s for h is ble ssi ng s is the ,

sa me Bei ng th at doe s h im the evil for h is i ngratit u de si n ce eve r y ,

p er so n is so far guilty as he is un tha n kful ?

However if we e nter i nto a co mpari so n of past an d pre sen t

,

calamitie s w e sh all find the acco un t much abated si n ce the c o mi n g

,

of C hri sti an ity ; for sin ce th at ti me the i nn o c e n ce of Ch r i stia ns h as

te mpered the i niquitie s of the age an d there have bee n a se t of .

me n who k n ew the right way of de precati n g the v e n ge an ce of God .

Lastly whe n we are in great wan t of rai n an d the year in an xiety

, ,

abo u t the suc c eedi n g frui t s the n you are at your b ath s an d ,

debauche s an d o fferi n g your w ater sac r ifice s to J up iter an d

,
1
,

o rde r i n g p roce ssio n s o n b arefoo t for the peo p le Y ou look for .

heave n in the capitol an d gape to the cloud s u po n the ceili ng to

,

di ssolve in rai n without ever tur n i n g your eye s to the true heave n
, ,

an d a pplyi ng to the true God who is the o nly hel p in ti me of n eed , .

But the n in thi s great drought we C hri stian s sy mpathi e with the ,
z

w orld an d dry up o ur selve s as it were with fasti n g and are exceed ,

in gly te mp er ate in all re sp ect s di fferi n g the mo st frugal me al s of ,

life and rolli n g in sack c loth and a she s an d in thi s piti able p o st ure
,

we kn ock alo u d for ad mi ssio n of our pr aye r s with as muc h im

p o rtunity as if w e would bri n g odiu m u p o n he av e n for de n yi n g our
p etitio n an d whe n we have as it were extorted p ity fro m our God , ,

by the v iol e n ce of praye r the n forsooth your Jove mu st have the

, , ,

ho no u r of t he gran t .

CH APTER XLI .

CON C E R N N G T H E I C A U SE AN D R E A SON o r P U BL I C C A L AM I TI E S .

I T is not C hri st i an s therefore

your selve s who are the b an e of but
hu ma n aflairs yo u are the me n w ho are c o n ti n ually dra w i ng do w n
'

j udg me nts u po n the w o r ld yo u who se t aside the t r ue God an d se t

, ,

u p i mage s in H is ste ad For c ertai n ly it is mo r e rea so n able to

.

{
A qu ilicia j ov i immo lamus Th Aquil ci w r th
. e se e a e e e sac rifi ce s o ff e e r dt o
J t r u d r gr t
up i e n e ea sc a c r ity f w t r p pt q m li i
o a e ,
ro er a u a e e en da m and th n
e ce
ca ll d J pit r E li i
e u e c us, ac co rdi g t th t f Ovid F t lib 3
n o a o . as . . .

E lie iu nt ca lo te j upiter, u nde min ores

N un : quay te celebra n t, E lie iu n g
. . mean t .
 Tertullia n s Ap ology f or t/ze C/z ristia n s
’
1 18 .

C H A PTER XLI I .

TH AT T HE CHR S I TI A N S AR E A V E R Y U SE F U L SOR T or P E OPLE .

A N OTH E R ar t icle w e a e i ndicted u po n is thi s th at w e are a good r ,

for n othi n g usele ss sort o f p eople to the world ; but how can thi s
-
,

o ssibly be si n ce w e co n v er se with yo u as me n we u se t he same

p , ,

d ie t h abi t an d n e c e ssar y fu rn it ure ?

, ,
We are n o Brah mi ns or ,

I ndi an gy mn o so phi st s w ho li v e in wood s an d as it were in exile , ,

fro m o t her me n ; an d w e act as me n u n der the w arme st se nse o f

gratit ude to God o u Lord the Creator of all thi n gs and w e reje c t r ,

n o thi n g He h as made for the use of man We are i ndeed very .

te mper te in our e nj oy me n t s an d cautiou s in transgre ssi ng the

a ,

bo un d s of r e aso n an d ab usi ng the favo u r s of H is i n dulgi ng pro ,

vid e n c e therefore we c o me to y our foru m we frequ e n t y o ur

, ,
1

sh mble s yo ur b ath s your sho ps yo u r st all s your i nn s an d yo u r

a , , , , ,

ma r t s an d all other ki n d s of co mmerce ; w e c oh abit we sail w e

, , ,

wa w e till w e t afli c wi t h you

r, we likewi se c o mmun icate our art s
,
r

an d w o r k for the p ubli c ; an d n ot w ith st an di n g all thi s h o w we ,

should be o f n o se rvi c e to the p u bli c is a thi n g quite past my

u n derstan di ng .

But what if I do no t freque n t y our fe sti v al s I ho pe I may be a ,

man an d have h an d s an d feet for the p ublic at th at ti me as well

,

as an y other If I do n ot bathe about n ight at y our Saturn s feast s 2 ’

.
,

1
l taqu e no n sine
f ora , n on s in e mace llo ,
n on s in e balne is , e tc . Y ou may
o b rv fr m h
se e th t th Chri ti
o f ld dv t
e n ce r ligi th y
a e s ans o o ,
as e ou an d e o us as e
w r y t th y v r d d tr d d with th h th w rld w r tiv
e e, e e co n e se d an a e e ea en o , e e ac e an

dilig t i th ir en l r pr f i
n d r f ed lli g wh t v r th t w
se cu a o e ss o n s, an e use no ca n a e e a as

i
n n oce n t i it lf d f l t th p bli f h d th y b
n se an vr g d d
u se u o e u c or a e e e n ne e so oo ,
an

liv d ly t G d d th m lv i w d d l i t r th y h d t b
e on o o an e se e s, n oo s an C o s e s, e a no e en

s hi i g light b t dl
n n d r b u h l Fi h r f m m t nv r with
s, u can e s un e a s e . s e s o en us co e se
m ltit ud
u t p r d th ir t t gr t r dv t g
e s, o s d f
ea l rg r dr ght e ne s o ea e a an a e an or a e au s

a nd w fi d by ll th
e p l gi t th t th y
n ght m ny by th ir mpl
a e a o o s s a e c au as a e e xa e s,

an d pr h d p w rf lly with th ir liv

e ac e th ir rm
as o A d e th J w u e e s, as e se o n s. n as e e s
w r h t d f th ir r rv d
e e a e lfi hor d ill — t re d th r f r m d
e se e n e ss, se s n e ss , an n a u e , an e e o e a e
littl pr gr e th oth r h d th Chri ti w r
e ss, so , o n m h d mir d v n e o e an , e s an s e e as uc a e e e
b y th ir mi
e f th w t e ne f th ir t mp r th ir p ti n
e s, or nd b u d d
e s e e n e ss o e e e , e a e ce a un o n e
c h rity d th r f r pr d th m r p r digi ly
a ,
an e e o e s ea e o e o o us .

2
N dilon l S t lio t Th S t r li w r
ue u o td f t i a u rn a us , e c . e a u na a e e no e eas s n
th m th D
e mb r bl
on d t im f lib rty wh r in th rv t ll t t
e ce e , e sse es o e , e e e se an s a sa a
t bl d th m t r w it d S m r f thi i M r bi S t
a e an e as e s l lib i a e . ee o e o s n ac o us, a u rn a . . .

ca p 7 A d D
. . mb r b i g ldn th r j ri gly t ll th m th t
e ce e e n a co se aso n, o ur au o ee n e s e a
h did
e t m h lik b thi g
no rly d th t it w tim
uc gh f w hi g
e a n so ea , an a as e e no u or as n
 Ap ology f or té
’
T e rtu llia n s e C/z r istian s . 1 19

it is because I am a better h usb an d for the pu blic than to wa sh

away day an d n ight to so little pu r po se ho w ever I b athe at pro per ,

ho u r s for my health s sake ; it is ti me e n o ugh in co n scie n c e to gro w

’

sti ff an d p ale with wa shi n g w he n I am dead I do n ot c are for .

fe asti n g with you in publi c u p o n the fe sti v al s of B ac chu s becau se

, ,

methi n k s I look like o n e of tho se c o n de mn ed wretche s who at

the se fea sts is su ppi n g h is last an d wh e n you h ave give n h im h is
.
,

bellyful you throw h im to your bea st s But ho w ever at thi s ti me .

,

so mewhere or other I do eat a n d o f s o me su c h v ict ual s to o as yo u ,

eat I lay out n o mopey in c h aplets of flo w e r s to c row n my

.

te mple s an d pray how is your i n tere st c o n cer ned which way I

,

di sp o se of my flowers ? It is more agree able to me to se e the m

fr ee an d loo se and scattered abou t in a grateful co n fu sion but yet
whe n they a r e wre athed i n to a garlan d eve n the n it is my way ,

to apply t hem to my n o se ; let the m if they ple ase a pply them t o

their head who smell with their hair
,
1
We co me n ot to yo u r .

sight s bu t if we wan t an ythi n g w hich is b r o u ght thi t her we freely

, ,

go an d buy it at tho se p l ace s where it is o r di n arily sold We buy .

n o fra n ki n ce n se an d if the A r abia n s co mp lai n

,
let the Sab aean ,

merc h an t s k n ow th at we t ake o ff gre ater qu an titie s of more co stly

sp ice s for the e mbal mi n g ou r dead than other s do for i nce n si n g
2
,

b i g m d ti ff with c l d wh h
an d e n a e s o en e w as d d ll di g t
ea , a u n o th e c us o t m of
w hi g th d d whi h w s v ry i t
as n e ea c a e anc e n ac co rdi g t th t f E
n o a o i
nn us

Y arguin ii Corp us bona f aemina Ja r/it et u nx it .

T h e Am ps tr u th — l tr
m m ( as E e c a in E u p e s ca s ) , e x e me as n s, or ash ri idll it tr w hi g w
in g th e e a d d b di
o e s, w as c o un e td
so n e ce ssa a n , a o a ry thi g th t t w rd
s th e con c us o n l i
l t ’
of P a o s P / zeed o, se c 47 , E . dit
C an a Select . t b
ia l w e fi nd .D a th t
Soc a e s, r t
. .

wh i t d d
en h e n en e to n dri k
his p o so n , ou es i th ght it b t
to se t a o u as n b t w hi g
hi lf b f r h d
ms e e o e an to sa e th e v w
o me n th e la o u — b r
m 5 36v m p ol é pa r pmrsflm aspog
’
.
c «
‘

7 3 Ava a
-r Am e r? fl a w-ln elm : Aaw é ‘u e vov wi t h ¢ aippcoex oi g x a i F1? orpaiy ua q a
p
' '
.

ra
« d ; 7 0 m g: wa péx m m ay M i st y
And w e fin d . s cu s o m o f as n th e thi
ea t w hi g d d
in th e At
c s o f th e A
p os e s, ix 3 7 tl — “
An d came to p ass in
. o se it
a s, th d y
th t
a sh e ( a T bith
a) w as s c an d ike ; om en edi dh ad wh
as e , e wh th y w h d th y
l id
a h e r in an uppe c am e r h”
br .

1
N on emo capiti eoron a m Vid erin t, qu i p er cap illu m od ora n tu r In .

r fr
e e e n ce to thi
s, but in a mo e n e r i t lligibl
e e xp e ss o n , is a o f M in u tius , r i th t
Sa n e qu od caput n o n coron a mu s ; ign ose ite , A u ra /n oon i Flores n a rib us d u e ere ,
n on oceip itio cap illis oe sole mu s lz a u rire
’
.

2
Scia n t Sa oa i, plu ris et ea rioris su as mercis C/z n stia n is sep elie n a’is, e tc
'

Th g i
us a a n w e h v it a e in M inutius, R eserv at is u nguen to Fa n e rion s Th e .

ri it v hri ti w r v ry r f l b t f r l
p m i e C s an s e e e ca e u v ry
a ou un e a s, an d e co s in e tly th ir
i d r b l i g th ir d d
Sp c e s an d o o u s fo r e m a m n th r f r wh
e ea ; an d e e o e e n St P o ca p . ly r
d th th y b r t b dy
w as p ut to e a e it
u n h is hri ti
o in Sp e to th e C s an s, wh o h ad e e b gg d
it r
o f th e l rd r b l it iv it
p oc o nsu , in o e to e m a m an d g e l i t a so e mn n e rme n , e e t wh r
u po n th y g th r d
e a e e b d tly
up th e itt d th
o n e s an d e ce n co mm e e m to th e e a , rth
an d th r d
e e u se t l br t ry th t h ly
to me e an d c e e a e th e me mo Of a o ma Vid rty r . .
 Te rtu llia n s Apology f or tlz e Cnristia n s
’
I 20 .

their god s Cert ai nly say yo u the rate s for the te mp le n o w come
.
, ,

to n othi ng and who can brag of any collectio n s for the god s ? An d
,

r e ally w e c a nnot hel p it ; for in good truth we are n ot able to

relieve suc h a parc el of beggars both of god s an d me n ; we thi nk ,

it very well if we can give to tho se th at ask ; and I will p ass my

word t hat if J upiter will but hold out h is ha n d he sh all fare as well ,

as any othe r beggar For we be stow more in the street s th an you .

with all yo ur r eligio n do in your te mple s However if your te mple .

,

w ar de ns h av e reaso n to co mp lai n agai n st C hri stian s the p ublic I , ,

a m sure h as n ot but o n the c o n trary very great reaso n to than k us

, ,

for the c usto ms we pay with the same co n scie nce as we ab stai n
fr o m steali ng So t h at was the ac c ou n t fairly sta ted how much the
.

p ublic is cheated in its reve n ue s by the trick s an d lie s of tho se of

your religio n who bri ng in an i n ve n tory of their good s in o r der to

,

be taxed accordi ngly ; you would soo n fi nd I say at the foot of , ,

the accou n t t hat what the te mp le may lo se in her Offeri ngs by the
Chri stian religio n the State su ffi cie n tly gets in her taxe s b y the ,

C h ri stian fidelit y in their p ublic p ay me n t s .

C H A PTER XLI I I .

A F U R T H E R V I N DI CATI ON OF T H E U SE F U LN E SS OF C H R S I TI A N S TO

THE P U B LI C .

BUT h all I tell you who the ge n tle me n be if there be any in good
s ,

t r uth who make the se he avy c o mplai n t s of the unprofitable ne ss of

,

E use b H E ccles. . Thi. t ( y D r C v P im

lib . iv . cap . 1 5, p . 1 35 . s c os sa s . a e, r .

rt iii p 2 p
C/z ristia n , p a th Chri ti d ubtl b t w d p n
. ca .
, . 27 5 )
“
e s an s o e ss es o e u o
b di
th e o e s o f th e d d b th y l k d up n d th as th ntr ea , i t e cau se e oo e o ea e e an c e n o a
b tt r lif
e e l id p th b dy th
e , an d a d it t d p t t f
u j yf l d e o as e can a e an ex e c an o a o u an

h ppy r rr ti
a B id h r by th y g v m n r g m t t ff ring
e su ec on . es e s, e e e a e so e e co u a e en o su e ,

wh m en wh w m h e n sa r w t k t h n r nd o r th r li f th ir
uc ca e as a en o o ou a se cu e e e cs o e
m rt lity
o ad th t th ir b di
, anh o ld n t b p r t d ft r d th And I
a e o es s u o e e se cu e a e ea .
”

t k l v t dd th t
a e ea e id ri g h w v ry r f l th fir t Chri ti w r t
o a , a co n s e n o e ca e u e s s an s e e o
f ll w th S ript r v in r m i i diff r t I q ti n n t b t fi n di g
o o e c u es e en ce e on e s n e en ,
ue s o o ,
u n
h w J
o
ph w osemb l m d G 1 v lt as nd p i ll y
e n id ri ng h w th
a e , e n. . . u .
, a es ec a co s e o e
l b t r b f i t m t f p ik rd v ry p r i
a a as e ox o o n w pp r v d by u L o rd
en o s e na , e e c o us, as a o e o r
H i m lf f Hi
se w buri l i th t f St M rk i 8 Sh h done wh t
or s o n a , n a o . a x v.
“
e as a
ld h i om b f r h d t n i n t my b dy t th e burying ; —I d ubt
,
h
s e co u s e s c e e o e an o a o o o o
no t I y but thi p r v il e d v ry mu h with th
a fir
s t C hri ti e t b n siv e
s , , s a
p e c e s s an s o e o ex e
in th r p s up n th d d
ei s i ce
.

o e ea .
122 Te rtu llia n
’
s Apology f or tne C/z ristia ns .

agai nst C hri sti n s like that w hi c h other malefac tors are ch arged
a ,

w i t h l ? Doe s n o t th e p r i so n sw eat with yo u r he athe n cri mi n al s

a

c o n ti n ually Do n o t the mi ne s o n ti nually groan w ith the load of c

heathe n s ? A r e n o t your w ild bea sts fatted with heathe ns ? An d

is n o t the w h o le herd of co n de mn ed wretche s whi c h so me p ublic
be ne fac t ors 1 kee
alive for the e n tertai n me n t of the a mp hithe at re
p ,

a e n o t they all of yo u r religio n ?

r Now amo ng all these male ,

fac to r s there is n o t a Chri sti an to be fou n d for any cri me but that
,

of h is n ame o nly or if there be we di sown h im for a C h r i stia n

, ,
.

C H APTER XLV .

C ON C E R N N G ON E I GR E A T R E A SON FOR T H E I NN OC E N CE OF
C H R I ST I A N S A B OV E T H AT OF A LL OTH E R P E O PL E .

WE the n are the o n ly har mle ss peo ple a mo n g where is the yo u , an d

wo n der if it c ann ot well be otherwi se ? As in truth it can n ot con

, ,

sid e rin g o u r educatio n ; for the i nn oce n ce w e are ta u ght we are ,

tau ght fro m Go d an d we k n ow our le sso n p erfectly w ell as being

, ,

reve aled to us by the M aster of all p e r fe c tio n an d we Ob serve it ,

faith fully as t he co mman d Of an all seei ng Lawgiver who w e k n o w -

,

is n ot to be d e sp i sed but at the ha ard of etern al happi n e ss z .

Wh ereas y our sy ste ms of vi r tu e are but the c o nje c ture s of h uman

p hilo so phy an d the p ower
,
whi c h c o m m an d s Obedie n ce m erely
h uman ; and so n ei t her th e r ule n or the p o wer i ndi sputable an d ,

co n seque n tly the on e too i mperfect to i n struct us fully an d th e ,

other too we ak to c o mman d us effe c tu ally both whi c h are abu n ,

d an tly p rovided for by a revel ati o n fro m Go d Where is the .

p hilo so phe r who c an so clearly de mo n strate the true good as to

2

1 M u nerarii rt d pl y whi h w r hibit ed by p riv t m t

. Suc h s
po s an a s c e e ex a e en a
th ir w h rg
e o n rd r t i gr ti t with th p pl w r
c a e s in o ll d L d i
e o n a a e e eo e, e e ca e u
fi ii ;
on ora r d th f thi n t r w r f
an th m t p rt ith r f
o se o i ngs a u e e e or e os a e e e nc or
t g -pl y
s a e F i g i th t whi h i h r m nt d b
a s . e nc n fr ly b t w d
s a c s e e ea , an e cause ee es o e ,

ca ll d Me d th b t w r
u n u s, an f th m M ii I ll i t thi i th t
e es o e s o e u n e ra r . n a us o n o s s a
o f St J r m . M e o i P p e, m t E g tiu m C d id t
u n erar u s E pi t d au eru , e en an a as s . a
P a mmae /z .

2
Ta n ta est P ru de n t ia H omin is ad de mo n stra nd u m bon u m, qua n ta A u etorita s
ad ex i e n d u m, ta m illa
g f alli f acilis, qua m ista conte mn i e e is th e p o . Wh r hil
h r
so p e w h o can so c e a l rly d
e mo n s a e th e tr t
ue oo as to fix th e n o o n e on tr g d ti b y d
di t
sp u e an d a wh t h
uman po e is a w r bl
e to e ac th e co nsc e n ce , and n o n r h i bri g d w
 Te rtu llia n s Ap ology f or ’
tae Cbristia n s . 123

fix t he n otio n beyo n d di spute ? an d what hu man p o w er is able to

re ach the co n sc ie n c e an d bri ng d o wn that n otio n i n to prac tice ? ,

Fo r hu man wi sdo m is as subje c t to er r o r as h uman p o w er is to

c o n te mp t An d therefore let us e n ter a little i n to a co mpari so n
.

betwee n yo u r l aw s an d o u r s Tell me the n which do yo u t ake t o .

,

be the fulle st an d c o mplete st law th at whi c h say s Thou shalt do , ,

n o mu r der o r th at whi c h re strai ns the very passio n of an ger ?

,

Which exp re sse s grea t e st p u r ity an d p erfectio n the law whi c h ,

p rohibit s the o u t ward ac t of ad u ltery or that whi c h c o n de mn s the ,

bare l ust o f the eye ? Whi c h is the w i se st p r o v i si o n for i nn oce n c e ,

to forbid e vil d o i n g or n ot to p er mit so mu c h as evil spe aki ng ?

-
,
-

Which is the mo st i n st r ucti n g le sso n for the g o od of man ki n d t o ,

debar men fro m doi ng i nj u ry or n o t so mu c h as to allo w the ,

i njured p erso n the c o mmo n p rivilege of return i n g evil for evil ?

thi s is n ot all for I mu st give you to u n der stan d th at the se

Bu t ,

ve r y law s of yo urs which are but in the way to p erfe c tion are n o , ,

more in good truth than a tra n scri p t of the old law of God older ,

b y mu ch than any law of your maki n g but I have already laid ,

before you the a n tiquity of Mo se s .

But law is more p e rfet t in its pre c ept s so is it more

as o ur ,

c oge n t in its p e n altie s for pray tell me w h at is the forc e of hu man

th e no ti on i nt
r ti ? F h m wi d m i o p bj t t rr r h m n
ac ce or u an s o s as su ec o e o as u a

p w r i t t mpt I t i pl i i f t fr m th d t t f d rk whi h
”
o e s o co n e . s a n, n ac , o e sa s a e o a n e ss c

o v r p r d th w rld t th mi g f
e s ea S i r th t h m n r
e o na it d e co n o o ur av o u , a u a e aso u n ass s e
w as n t ffi i t f th st bli h m t f tr m r l right
o su c en or t m k
e e a s en o ue o a e o u sn e ss, o r o a e
one e n tir d p rf t y t m f th l w f t r B t pp i g h b dy
e an e ec s s e o e a o na u e . u su os n suc a o
o f thi e p ibl t b ll t d fr m th writi g f th phil ph r
cs o ss e o e w co ec e o e n s o e o so e s as e
fi d in th g p l h w f
n m t
e h ll ti f ll h rt fr m
os e , o mp l t ar us suc a co ec on a s o o a co e e,
t dy i di p t bl r ul f m r lity I t i ll t m t b t h m n wi d m d
s ea , n s u a e e o o a s a
‘
a os u u a s o ,
an
th t ( T rt lli
a as y)i bj t t rr r h m p w r i t
e u an sa s t mp t s as su ec o e o as u an o e s o co n e ,

a nd b th o q tly bj t t di p t H d th y ng f S r t P l t
c o n se ue n su ec o s u e. a e sa i s o o c a e s, a o,

A ri t tl t ny th rity ? Th y w r n ly th yi g d Opi i
s o e, e c . a au fm r
o e e e o e sa n s an n o ns o e e
m d s might b r j t d
e n , an ombr d m th ght fit e if y p rt f
e ec e or e ac e as en ou or an a o
th e d trin e f phil ph r mu t g f l w th wh l m t p f
oc o a o so ht e s o or a , e o e us ass o r suc oo ,
or e ls h i th rity
e Su h
s au y t m th r f r f m r lity w n t
o c e as e s. c a s s e e e o e o o a as as o
on ly p rf tly gr bl t right r
e ec b t l a f di i i di p t bl th rity
eea e o e ason , u a so o v ne n s u a e au o
in v ry p i t w w ti g t th w rld b f r th
e e o n ,
mi n g f
as S vi r
an n o e o e o e e co o o ur a ou ,

a ll wi g m r h m phil phy p rf t
o n e e y upl an
p i t f tr th o so as e ec as ou e ase in o n o u .

S h uc y t m I y w w n ti g whi h w n t ly right in v ry r l b t f
a s s e , sa , as a n c as o on e e u e, u o

i f llibl wi d m d uth rity i v ry p r pt d y d i t lligi bl i ll

n a e s o an a o n e e e ce , an e as an n e e n a
thi g n ry t v ry u d r t di g
s n e ce ssa d th g p l nd
o e ly th g p l
e n e s an n an e os e , a on e os e ,

suc h y t m di t t d by divi wi d m d c n fi m d b y divi

a s s e , c a e th rity by ne s o , an o r e n e au o ,

h w i d dm i t ubj t t rr or nd b y su h w r nn t b
u
s c a s s as p asno s ec o e ,
a c a o e ca o e
d put d
is e .
 Apology f or tae C/z r istians
’
1 24 Te rtullia n s .

laws ? Whi c h an o ffe n der h as ofte n ti me s a ch an ce to e scape either

by lyi ng hid in h is wicked ne ss or el se b y ple adi ng i n adverte ncy or
,

co mpul sio n Reflect like w i se upo n the shortn e ss of hu man pu ni sh

.

me n t whi c h alway s e n d s w ith life ; fo r thi s rea so n you se e how

,

little E picu r us val ued any ki n d of tor me n t by l ayi ng dow n thi s for ,

h is maxi m of co mfo r t that a little pai n is co n te mptible an d a

, ,

gre at o n e is n o t lasti n g But we w ho k now we must acco un t to a

.

God who see s the se r et s of all he rts we who h ave a pro spect of
c a

that ete r n al pu ni shme n t He h as in store for the tran sgre ssors of H is

law s ; we I say may well be looked u po n u n der so much re v el a
, ,

tio n to be the o nly me n who alway s take i nn o c e n ce in their way

,

an d co n sideri n g t he o mn i scie n ce Of our La w gi v er an d that d ark

-
,

n e ss an d light to H im are both alike an d withal weighi n g the ,

heavi n e ss of fut ure tor me n t torme n t n o t la sti ng o nl y but e ve rlast

, ,

ing we pro portio n our fear and obedie n ce ac cordi n gly feari n g H im
, ,

w ho m th o se j udge s o ught to be afraid of who co n demn Chri stian s ,

for sta n di ng more in awe of God than the p roco nsul .

_ 0

C H A P T E R X LV I .

THAT C HR S I TI A N S H A VE A B E TTE R R I GHT TO A TOL E R ATI ON

TH A N P H IL OSOP H E R S .

I H AVE n ow as I thi nk stood the whole ch arge and re plied to

, , ,

every arti cle for which me n have bee n so deadly clamorou s for the
,

blood of C hri sti ans I h ave likewi se laid before you our whole
.

state an d, t he groun d of our faith n a mel y the an tiquity of the , ,

divi ne Scri pt ure s mo st c redibly atte sted together with the te sti mo n y ,

an d co n fe ssi o n of t he very de v il s the mselve s he therefore that will

take upon h im to refute me ought to di sprove the se facts in the
same method an d si m licity as I h ave
p pro p o sed the m an d n o t to ,

fold hi mself in qui r k s of logic or the di sguise of eloquence .

In the meanti me I cannot but take n oti c e of the stran ge in

,

c red ulity of so me me n who n ot w ith sta n di ng they are c o n v i n ced of

,

the exc elle ncy of o ur se c t whi c h they are n otoriou sly se n sible of
,

by the ir co nversati o n an d de ali ngs with us yet they will n ot be ,

convi nced that C hri stian ity is of divi ner origi nal than mere h uman
p hilo so phy For say th ey philo so phers pre scribe an d profe ss the
.
, ,
 Te rtu llian s Apologi/ f or tne C/iristia n s
’
126 .

o r de r ed a cock to be sac rifi c ed to E sc ulapius j ust u po n the poi n t 1

of e x pi r i ng in g r ati t ud e I sup po se to h is fat her A poll o wh o h ad

, , , ,

gi v e n h im o ut fo th e w i e st of mor t l s O i n c o nsid e r ate A pollo !

r s a .

was yo u be w i t h e d th u s to u n god yourself by c r yi n g u p su h a o n e

c ,
c

for t he wi se st of me n who cried do w n the whole r ace o f heathe n

,

god s ?
But fo r a muc h as me n of c orrupted mi nd s h av e al way s a burn i n g
s

hat r ed to tru t h so her stri c te st follo w e r s mu st expect to meet with

,

t he se v ere st usage ; but he wh o ad ult e r ate s tru th w ill be sure to

h ave the t h ank s of he r e n e mie s for h is servi c e A cco r di ngly philo .
,

so p her s a ff ect t r u th o n ly in ap p e aran c e an d thi s affe c t at io n p u t s ,

the m upo n co rru p t i ng her for t he glorio us van ity of a n ame ; but ,

Ch r i st i ans a e h e artily an d v iole ntly se t u p o n p u re tru th an d

r ,

e rfo r m her c o mman d s si n c e r ely a s me n w ho h ve n othi n g to c are a

p ,

fo h e r e but in order to t heir sal v ati o n he r e aft er ; an d t herefore

r ,

Ch r i t i an s b o t h in re spec t o f c o n sc ie n c e and di sc i plin e n otwith

s , ,

st an di n g yo u r c o mpari so n a e very d ifle re n t p e r so n s An d for a

'

,
r .

furth e r proof of thi s di ff e r e n c e co n side r w h at was the an swer that ,

Thale s th e p r i nc e of n aturali st s m d e C roe su s w he n he was pre ssed a ,

by h im plai n ly to de c lare h is p o sitive n o ti o ns of the di v i n e n atu r e .

Did n o t the p hilo so pher p ut off the p ri n c e fr o m ti me t o ti me w ith

h is “
I will c o n sider o n it P But the me ane st me c h an ic amo n g
Chri stian s a pprehe n d s God an d can an swer the qu e stio n an d c an , ,

assig n sub st an t i al r easo ns an d very se n sibly expl i n hi mself u po n ,

a

all t he se di squi sitio n s abo ut th e d ivi n e n ature ; tho ugh Pl ato

affi r ms it to be so diffi c ul t to find out the C r e to r of the un i v e r se a ,

an d w he n fo un d to e x r e ss hi mself i n t e lligibly u o n th at subje c t

p , p .

But if you m ke a c h alle nge be t w ee n Ch r i st i ns an d h e at he n s in

a a ,

p oi n t of mo r al s let u s e n t er t he li st s an d b e gi n wi t h c h stity an d
, ,
a

in the t ri al of Soc r ate s I re ad o n e ar ti c le of the A the n i an s agai n st

h im fo so d o my ; bu t a Ch r i sti an k e ep s i n v iol ably t o o n e se x
r

an d o n e w o man I fin d al so t hat Dioge n e s co uld n o t lie co n

.

te nte d ly in h is tub w i t ho u t h is mi stre ss Phry n e an d I he ar of o n e

Spe u sipp us of Pl ato s sc hool slai n in the very ac t of ad ultery ; but

’

a Ch r i st ian is a man o n ly to h is o wn wife De mocrit us by p utti ng .

o ut h is eye s becau se he c ould n o t look u po n a w o man w ith

,

i nn o c e n ce n d was n o t e asy withi n the b o un d s of c h ast ity suflic i

,
a ,

e n tly p ubli shed h is i n c o nti n en ce by h is cure ; but a Chri stia n can

l pi t m mp j d o t T h l t dy i g
1
E sc u a
g llio a i i fi
ea a n aceu roseea r n ne u e a . e as n
w rd pf S r t w h v i th l i f Pl t d th y
’
o s oc a es e aP/ d e n e co n c us o n o a o s z a’ o, an e are
th e se —
Aut xfira fl
fl
.
-
ple a v,
ap 3b”, 7 4 ; mb /
i ue 4 5 » a
’
kw e
pvé m , il
v l a xai p it
 Apology f or til e Cnristia n s
’
Te rtullia n s . 12 7

look u po n a wo man securely becau se h is mi n d is bli n d to all ,

i mpr e ssio n s of th at n ature If the q u e stio n is abo ut p robity or .

s w eet n e ss of te mper beh o ld Di o ge n e s with h is di r ty feet t r e adi n g

,

u p o n Plat o s stately c ar p e t s an d c ryi n g he trampled u po n Plato s

’
,
’

p r ide th,
o ugh the slo v e n did i t w ith gre ater p ride of h is o wn ; but a

the Chri st i an expre sse s n ot the le ast air of h aughti n e ss to the

oore st man o n earth If we c o n t e n d abo u t mo deratio n with
p .

r e sp e c t to worldly gre at n e ss behold Pyth agoras afle ctin g tyr an ny ,

at T h urium an d Ze n o at P rie n e ! But a C hri stian h as n ot the

,

ambitio n to asp ire even to the office of an aedile If we c o mpare .

equ an i mity reme mber Lyc urgu s made away wit h hi mse lf becau se
,

he was u n able to bear the thought of the Laced ae mo n i an s correcti ng

the se v e r ity of h is l aw s but a Chri sti an after co nde mn atio n is able
to retu rn than k s to t ho se who have co n de mn ed h im If y ou vie .

with u s in fidelity there is yo u r A n ax ago r as w ho had n ot fidelity

,

e n ough to re store the stran gers the good s they h ad dep o sited in
h is tr ust but a Chri sti an h as the n ame of fai t hful eve n amo n g the ,

e n e mie s Of h is faith If we di spute hu mility I must tell you that

.
,

A ri stotle c o uld n o t sit ea sy u n til he p ro udly made h is frie n d

Hermi as sit below h im but a Chri sti an n ever be ars hard so muc h ,

as u p o n h is e n e my T h e sa me A r i stotle was as gro ss a d au ber of

.

Al ex an de r to keep th at huge pu p il un der h is man age me n t as Plato

, ,

was o f Dio n y siu s for the be n efit of h is belly A ri sti pp us in h is .

p u r ple an d u n der the gre ate st sh o w of g r avity was an ar r an t

, ,

deb auc hee ; and Hi pp i as 1 was killed while he was actually in

amb u s h ag ai n st the c ity a thi n g whi c h n o C hri sti an ever a tte mpted
,

for the delive r an ce of h is brethre n though u n der the mo st barbaro us ,

u sage But p e r h aps it may h e re plied th at so me Chri stians are

.

fa fro m li v i ng up to their p r ofe ssio n to which I re p ly ag ai n th at

r , ,

the n they are s far fro m havi n g the re putati o n of Ch r i sti an s amo ng
a

th o se who t ru ly are so but yet philo so phers sh all e njoy the n ame
an d ho n o u r of p hilo so phy amo n g you in sp ite of the w i c ked n e ss of

Afzpp ias d u m Cio ita ti in sid ias d ispon it, oe c id itu r fi oe p ro su is omn i a troe itate
1

r i g
d issipat zs n emo u n gu a m C/z ristia n u s te n ta v it v r l ri
C o n ce n n th e se e a c mes .

h rg d
c a e hil
up o n th e p h r
o so thi t l g
p e s in r d r
s ca a o u e , th e th
ea e may fin d em
su ffi i tl y dil t d
c en by th mm t t r ; b t th t whi h I thi k m tly
a e on e co en a o s u a c n os
r m rk bl i thi mp ri b tw n p hil ph r d Chri ti n i th t
e a a e n s co a so n e ee a oso e an a s a s, a

h l d th wh l with th i t
e conc u es f r b lli
e i H i pp i
o e thi g y e n s ance o e e on n a s, a n ,
”
sa s
h e, whi h Chri ti w v r h rd t h v tt mp t d f th r
c no s an f hi
as e e ea o a e a e e or e e scu e o s
br thr th gh d r th m t pr v ki g d b rb r u
e en, ou un e g Thi p n
e os o o n an a a o s usa e.
”
s u o

a ll i h
o ccas o n sh w t b th di ti gui hi g h r t r f C hri ti
e s o s o thi h e e s n s n c a ac e o s an s, s e
tri mph p
u d th r f r
s u l d th p ri d with
o n , an -r it
e e o e lik n co n c u es e e o n on e s s an ce e a

r t r w h gr d lly ri high r d high r d li h ll with th t h thi ks

o a o o a ua se s e an e , an c nc es a a e n

m t lik l y t l v th d p t i mpr i
os e o ea e e ee es e ss o n .
 Te rtullia n s Apology f or til e Cé ristia n s
’
128 .

their live s And w here is n ow the si militude bet wee n a philo so pher
.

an d a C hri sti an ? betwee n a di sci ple of Greece an d of he ave n ? a

trader 1 in fame and a saver of so ul s ? betwee n a man of word s n d a

a man of deed s ? betwee n a builder up of virtue an d a de stroyer of

it ? betwee n a d r e sser up of lie and a re storer of truth ? between a s

thief an d a guardian of thi s sacred dep o situ m ?

F 1 N eg ti t t Vit
a nia A tr d r i f m d v r f l P / il
o a or, e a . a e n a e , an a sa e o so u s . z o

so p / m G l i As m l t p p l i or a il m ip i m y niJ r m ad . e o u ar s a u ra v e an c u , sa s e o e a

j liu m an u A phil ph r i . im l f f m
“
wh b ly d dg f oso e s an an a o a e , o ne o ase ru es or

th br th f th p pl littl v r with Ci r p thi ’

e ea L t ti i
o t e eo e. ac an us s no a e se e e ce o u on s

v ry r f th h d liv r hi m lf i h i
e sco e , or d b k d O gi E
us e i e e s se n s se co n oo e ri ne rror s,

se c 3 p 6 7 C t b E dit i t ll g o t Ci
.
, .
,f l t
an a Ci r . y h .
, n e z e a eero a sa esse, e c . ce o ,
”
sa s e,

w v ryas ibl f th v iti i w r hi p d wh h h d id

e se n s e o gh i e an es n o s , an en e a sa e n ou n

a ll r tt rly t v rthr w th t bli h d r ligi

e aso n u e y t h l d th t
o o e o e es a s e e ons , e e co nc u es a

th esew r th tr th t t b t ld th p pl e f f r f unhinging th r ligi n

e e e u s no o e o e eo or e a o e e o s

o f t h St t e N w wh t i t b d n with
a e. m wh k w him lf in n
o a s o e o e a an o no s se a

e rr r n d y t k wi gly d h pon r k th t th e pe pl e m y d o t ?
o ,
a e no n as es u a oc , a o a o s oo

wh p ll o t hi wn y
u to
s ou c r th r i d rk s o ; wh ith r d rv
e es se u e o e s n a n ess o ne e e se es
w ll f th h p rmit t w nd r
e o o se f hi m lf wh m h
e e i t s with
s o a e ,
nor o se , o e assoc a e

p r ti ac h d m ; wh m k
ces e co n u e f h is wi d m f
e ns th r g l ti n f o a es n o s o s o or e e u a o o

h i l if
s but wilf ll ye, t gl hi m lf t n n r o th r wh m th wi r
u e n an es se o e s a e e s, o as e se

p r n h w
e so blig d t r e fr m rr r B t O C i ce r ! if y h v
as o e o e sc u e o e o . u , o ou a e

a ny r g rd f e vi rt tt mp t r th r t d liv r th p pl
a or ue , a t o f ign r e; it a e o e e e eo e ou o an ce

is a bl n t e p ri
no d w rth y ll y r p w r
e e r f l q se , ; an vrf r o a ou o e s o e o ue n ce ne e ea
but y r r t ry will h ld
ou t in
o a o g d whi h n v r f il d y in th e
o ou so oo a cause , c e e a e ou

d f e e nce f m yb d n o B t S r t
so p ri ani th thi g y a dre d d o es . u o c a es
’
so n s e n ou a , an
th r f r tr th m t w t p tr
e e o e u B t rt i ly us wi m n y u ught t
an a a on . u ce a n , as a se a , o o o
d pi d th i mp titi with tr th ; d y h d f ll m r h
es se ea n co e r bly on u an ou a a en o e o no u a
by m h f p ki g w ll f tr th th f p ki g ill f A t y N will
uc or s ea n e o u , an or s ea n o n on . or

y u v r ri
o et th t h ight f gl ry by y r P hili ppi s y u would h v
e se o a e o o ou c ,
as o a e
d n by l b ri g t
o e d e iv th w rld nd di p t th p pl int th ir
a ou n o un ce e e o , a s u e e eo e o e
se nse s Thi I t k t b j t h r t r S r t
. s a
pt d
e f ll th h th n
o e a us c a ac e , oc a e s e x ce e , o a e ea e

phil ph r ; th y w r tr d r f
o so e s fm d ri h d th ir h d ly t fill
e e e a e s or a e , an en c e e e a s on o
th ir p k t ; th y v r l v d tr th w ll
e oc e s ugh t e ff r f ne h ne w ld o e u e e no o su e or e r, or ou

pl d h
ea u b f r th Ar p g
e r c a se S t t th h rd f th ir liv th ir
e o e e eo a us o r e na e , a e az a o e es e
n tio w r i tiv
on s d l y fl ti g
e e ly th ir f i
n ac e , anw r th p p l a oa n on on e an c e s, n o r e e e eo e
n or th m lv th b tt r m f th ir phil phy S r t pri n p il d ll
e se es e e e en or e oso oc a e s
’
so s o e a .

H w u lik t thi w th
o n rri g f th p tl n d th ir g nui f ll w r !
e o s as e ca a e o e a os es a e e ne o o e s
H w did th y
o
g g i th d f f tr th
e With wh t l did th y p r h
en a e n e e e n ce o u a z ea e e ac
th ir r ifi d M t r b f r S nh drim d S t i th f
e c uc e as e f ll th d i
e o e a e an e na e , n e ace o a e s
co ura gi g t rt r witty m li
n uld i v
o t ! Th y
u es nt d h rd a ce co n en e acco u e no az a s
co mp r bl t th a a dv t g th w rld w ld j y by th p r p g ti
e o e a an a f e e o ou en o e o a a on o
C hri ti n phil
s
ph y ; th y r j i d th t th y w r
a o so c n t d w rthy t eff r e o ce a e e e a co u e o o su e
for th m f Ch i t
e Thi h w d tr ly n bl
na e o d g r s r .
p irit th t s s o e a u o e an e n e o us s , a
w ld n t b di r g d fr m d i g th w rld g d th gh th b f t r
ou o e sco u a e o o n e o oo , ou e e n e ac o s
m t with
e h h rd g f th ir p i su c Thi lik wi h w d th divi
a usa e or e a n s. s e se s o e e ne

p w r f th C hri ti
o e r ligi th t it w s bl t r i it p r f r b v ll
o e s an e on , a a a e o a se s o e s so s a o e a

consid r ti pr t f th j y th t w
e a on s t b f r th me se n S h w, th di ff r
or e o a as se e o e e . uc as e e
e n ce b tw n phil soph e r n d Chri ti b twe n a di cipl of Gr e ce and
e ee a o a a s an , e e s e e
a di ipl f h v
sc e o e a e n.
1 30 Te rtu llia n
’
s Apology f or t/ze Cbristian s .

the fou nt ai n of the pro phets ? It is fro m the se sacred source s

like w i se that yo ur philo so phers have refreshed the ir thirsty in ,

irit Fro m he n ce al so it is that p h i lo so p hy h as bee n

.

q u isi tiv e sp s .

p ro s cribed so me co u n trie s as Thebe s Sp arta a n d Argo s for the

, , , ,

mo n strou s i ssu e sh e produced fro m the adulterou s mixture of

divi n e t ruth s w ith hu man i n ve n tio n s ; an d n o wo n der si n ce (as I ,

h ave said) the se philo so phers were me n of glory o n ly and driven ,

o n w i t h the l ust of eloq u e nce A ccordi ngly if the y fou n d any .

,

thi ng in our divi n e dige st s which hit their fan cie s or might serve
1
,

God
th e Am wh t mpl w i th ity N Vid B h r
o n, o se e e as n e c o. . oc a . P ba leg lib . . i .

pp 5 , 6
. . A th r w y f di g i i g th ir th ft w by t ki g th
no e a o s u s n e e s as a n e H e e in its br w
lit r l
e a r
an d p r
th u fi di g N o h ( wh m B h t h as d e mon tr t d
o pe se nse , s n n a o oc ar u s s a e

t b th
o e m with S tu rn) t b
e sa ll d G n xi 2 0 np fi xn W'R i T
e a o e ca e , e . .
, s a r erra ,

a h b dm n us an Vi S g i i Vi Pa i ,
bl d y m n
as h ph rd r an u n s, r eeor s, a oo a , a s e e ,

2 S m a i 7 G n
. xv lvi 32 A m t f mili r p hr s m g th e H br ws th y
.
, e . x . . os a a a e a on e e , e

t k i T
a e a r hu b d m n in lit r l n fo £ t if y ii th e h b n d
erra or s an a a e a se se r «
r e s, us a

o f th rth ; n d S t
e ea whi h w N h i r e p rt d t h v e m rri d
a so a urn , c as oa , s o e o a a e

Rh th t i th
e a, rth Vid Boch a t P b l g lib i p 1 p 3 And s
a s, e ea . . r . a e . . . ca .
, . . o

lik wi wh r th Ori t l l guages w r mbigu us

e se e e q iv el by mitting en a an e e a o or e u o ca ,
o

th bvi
e o d f ll wi g th
o us se n se anb cur th y pu ut tr g t o ri Th o o n e o s e, e s n o s an e s e s. us

a g i th gr t B h t lib iv p 3 1 h tr c d th f bl f th G ld
a n e ea oc ar us, . . ca .
, as a e e a e o e o en

Fl whi h w
e e ce , thi g b t th r bbi g th tr ry f th ki ng f C l hi
c as n o n u e o n e e asu o e o o c s,

fr m d fr m th q ivo l Sy ri c w rd R13 whi h ig ifi b th fl

a e o e e u nd ca a o ,
c s n es o a e e ce a a

tr ry ; nd
e asu th b ll d dr g whi h k p t it w r n thi g b t th
a so e u s an a o ns c e e e o n u e

w ll nd br
a s a g t es fo h e; ig ifi b th b ull nd w ll d gym
az e n a ,
r
"
s n es o a
‘

a a a , an ,

br d
as s an dr g n I h ll m ti n b t n Gr i n rtifi e m re whi h w
a a o . s a en o u o e ec a a c o ,
c as
by ribi g t m f th ir w n n ti n wh t i r c rd d in th
asc n o so r d hi t ry
e o e o a o a s e o e e sac e s o .

Th th Th li m k D
us e li t b th p r n wh
e ssa
p d th fl d
an s a e e u ca on o
'

e e e so o e sca e e oo ,

an d fr m wh m th o w rld w p p l d ft r it ; nd wh v r omp r th
o e o as eo e a e a oe e c a es e
r l ti
e a f D u li n
on o fl d in Ap ll d r Bibli t/ lib i p 19 with th t
e ca o
’
s oo o o o us, o z . . . . , a
o fM m y asily t ur n Ap ll d
o se s, Gr k i t th l gu g
a e f S ri p t ur e by o o o rus s
’
ee n o e an a e o c
on ly t r i g Gr c i t th e wh l rth d D li int N h P r
u n n ee e n o o e ea ,
an e u ca on o oa , a n assus
i t Ar r t d J pit r in t J h v h Vid Bi h op Stilli gfl t O ig S
n o a a , an u e o e o a . . s n ee
’
s r . ae.

lib iii p 5
. . ca . .

1
Si qu id in Sa n ctis Seriptu ris binnd eru n t, p ro in stituto
opera v erte ru n t f r g i g A l gy J ti
I n th e o e o n . rty r giv
p o o , us n M a v rli t e s se e a n s an ce s
wh r i l t t l fr
e e n P a o h ad s o e n l Al dr
o m M ose s ; an d C e me ns e xan inus, Strom 1 , .

ll l t
c a s P a o , w iv ai aé e opov A ti Se e St ii
u s n , d e D oetr C/ zrist li b cap . . . . . . .

lib viii
2 8 , de cit/it Dei, x . lib viii
cap 4 1 , an d
. b v
ca p .11 thi
But a o e all, se e
. s . . . . .
'

phil h r h t d thr gh
o so p e un e ou v rt tr d h
all h is c o e s, an d ac e r h t by
o me to th e p o p e s

bi
E use us in h is P re p a r E v ang lib iii th r
xi xii x will
an d with
e e
yo u . fin d . . . . .

wh t g d r
a oo th r h rg d
e aso n th e Fa e s c a hil h r g r l
e th e p o so p e s in l t e ne a , an d P a o in

rti l r
p a cu a , fo r shirki g fr n ly ri t r
o m th e H o rdi g th t
Sc p u e s, acco n bito a o f E use us,
. . M . y Q
P re pa r E v a ng lib x i ca p I O, 7 1 y ap io r t H Aaw wv, ii a ui} ; ai r s- . i n fa
m ; u id es t
.
,
'
f

a liud P lat o, qu a m M oses A ttire lo ue n s ? rig

q i i th t l t
O e n is o f Op n o n a P a o by
v r i g with
co n e s n J w
th e e gy t
s in E i t d with
p came acqua n e hi t ry f ll
th e s o o f th e a
o f man ,whi h ft r
c a e ig ti l d rib
h is e n ma ca w ay h e e sc wh r
e s in h is Sy m posiacs, e e he

i tr d r
n o uce s P o us th e l ty f ti g with
go d o f p e n e as nr t gd
th e es ft r
o f th e o s ; a e
sup e r
p Pie n a c o m e s td r b ggi g
o t h e oo a - er b i g dr k with
n P o us e n t r g
un ne c a , oes
i t J it r g rd
n o up e s a th r f ll f t l
e n , an d
’

e e a s as i b rvi g it t l
as e ep ; P e n a O se n s e a s to
 ’
Tertu llian s Apology f or tae Cbristian s .

their h yp othe si s they took it an d tu r n ed it an d be n t it to a c o m

,

p li a n ce w ith t heir o wn c u rio sity ; n o t c o n sideri n g the se writi n g s to ,

be sac red an d u n alterable n or u nderst an di n g their se n se whi c h , ,

was t he n u n der a clo u d to tho s e c ar n l mi n d s as it is at thi s day a ,

to t he very Jews to who m they were app r o pri ted For if in any ,
a .

l ac e tr u th red i n it s n ative si mp li c ity without th e di sgui se of

p a pp e a

typ e or metaph o r worldly wi sdo m i n stead of sub mit t i n g her faith , , ,

ble n ded th e c ertai n tie s of re v el at io n with h e r o wn philo so phi c

u n certai ntie s ; for havi ng di pp ed in the Holy Sc ri pture and fo un d ,

there is n o othe r God but o n e they pre se n tly divided i n to vario us ,

sp ecu la t io n s abo u t the divi n e n at u r e so me a sse r ti n g i t to be i n c or ,

p o re al o t her s c orp ore al as the P l ato n ic s an d Stoic s ; so me c o m

, ,

p o si n g h im o f a to m s a n d other s of n u mbers as E ic u ru s an d
p , ,

h im, by thi
an d i g n iv d by h im I thi f bl f P l t Orig n
s cun n n co ce e . n s a e o a o, e
o b rv th r mbl
se es b tw J pit r g rd
e e se d P r di d b tw n
an ce e een u e
’
s a e n an a a se , a n e ee
P i e n a and th rp t t A d h i th r th r e se fir m d i h i
en j t r
, e c . n e s e a e co n e n s co n e c u e ,

b h k w it t b P l t
e ca use e t m t wr p p h i bli m t ti i f bl
ne o e a o s c us o
’
o a u s su es no o ns n a e,

f
or f r f di bligi g th f b l Gr k wh h t d th J w
ea o so n d wh w ld e a u ous ee s, o a e e e s, an o ou

h v th m lv p f th wi t if t th m t
a e e se es i n t p pl
as s d I m y
or e se s , no e os an c e eo e an a

a dd t th t b dy l might k w fr m wh
, oo , a no Pl t h d h i
o ti n Vide se no o e n ce a o a s no o s . .

O rig t lib iv
. con A d .P l t p rl i d h i divi
. t di v ri fr m th
. n as a o u o ne s ne s s co e es o e

p r ph t
o d p r pl
e s , an d th m p rp t hid th th ft i it v ry r m rk
e exe e on u ose o e e e , so s e e a

a bl th t th l tt r P l t i t
e a h J mbli h u H i l Si mpli i
e a e t a o n s s, suc as a c s, e ro c e s, c u s, e c . ,

t lk i ki d f v g li l tr i
a n a n d m h b v Pl t
o e th anp tl d e ca s a n , an as uc a o e a o as e a os es o
a b v th p r ph t ; d t th m ti m vilify th Chri ti f
o e e o e s bli d t
an a e sa e e e s an s or a n o

m k b li v th t th r w
a e e e thi g i th C hri ti n d tri w rth b rr wi g
e a e e as n o n n e s a oc ne o o o n ,

j t th ir m t r P l t h d d n b f r th m F it i t b r m mb r d
us as e as e a o a o e e o e e . or s o e e e e e

th t P l ti
a P r ph y ri
o J mbli h
n us , d Hi ol w r br ght p nd r th us, a c us, a n e roc e s e e ou u u e e

gr t A mm i f Al
ea dri w ll H
o n us o i d Orig Thi Amm e x an a , as e as e re n n u s an en . s o
i b th liv d d di d C hri ti
n us o e E bi an d J r m t tify H i t E e l a s an , as use us an e o e es , s . cc es .

lib vi p 1 9 H i r d S ip t E l
. . ca . d , i t t d h i h l r i th
e on . e cr . cc .
,
an so n s ruc e s sc o a s n e
C hri ti n my t ri
s a w ll th p g phil phy t th m ti m Th
s e e s, as e as e a an o so a e sa e e . e
no t b rvi g th r f r
o se th t th d mi bl di r
n f th
e e o e l tt r P l t i t a e a ra e sco u se s o e se a e a on s s

h d th ir ri
a fr m Chri ti m t r h b
e se th o gr u d f tw a rvy s an as e ,
as een e o n o o sc u
mi t k s a m ng t es m l r d riti
a on m ly f
s v rv l i g th P l t ni
so e ea n e c cs, a e , o o e a u n e a o c

p h il ph y o soif i th ir ti n f th rigin f vil d th d g n r y f

, as n e no o s o e o o e , an e e e e ac o o ur

l fr m th ir p ri mitiv p rity t th y tdid r v l ti

so u s o e th gh it i e u , e c. , e ou e e a on, ou s
e vid t th t th ir bl t flight t k wi g fr m th g p l S dly f
en a e no es s oo n o e os e . e co n , o
c h rgi g th p ri mitiv F th r with P l t n i i g
a n e h rg ( I h v pr v d )e a e s a o z n , a c a e as a e o e
th y tt rly d y nd n th n tr ry t th phil ph r with Chri ti i i g
e u e en , a o e co a ax e o so e s s an z n ,

or s eat li g fr m th d tri f Chri t ; whi h th y wr t d n ly t s rv th ir

n o e oc ne o s c e es e o o e e e

hyp th i o d with t t lli g

e s s, an w rd wh th y h d th ti ; d n t
ou e n a o e nce e a e no on an o
on ly th phil ph r b t th h r ti ( y T rt lli ) h d g t tr d f
e o so e s, u e e e cs sa s e u an a o a a e o
bl di g phil phy d Chri ti ity t g th r A d
en n oso th or mpl in t
an s an o e e . n o u r au co a s no
on ly h r f thi t mp rin g with S ri p t ur
e e o m g C hri ti
s a but ri ut i
e h is c e a on s an s, c es o n
P rescription ag a in st H eretics, cap 7 Vid erint .
qu i Stoicu m et P laton icu m e t
D ia lecticu m Cbri stian ismu mprotu leru n t An d . it
t ri l t y r h t
is n o o o us o f a e e a s w a
att mpt h v b m d t r f rm r ligi
e s a e een a e o e o e on by hil hy i t d ki g
p osop , n s e a o f ma n
phil ph y b d t r v l ti
oso en o e e a on .
 Te rtu llia n s Ap ology f or tbe Cbristia n s
’

i 3 2 .

Pythagoras an d so me o f fire as w as the Opi n io n of Heraclitu s

, ,
.

The Pla t o ni sts likewi se mai n tai n h is care an d provide nce over h is
cre atio n ; o n the c o n t ra r y t he Epi c urean s make h im a carele ss
, ,

i n ac tive God and as I may say n obody in the world A gai n the
, , ,
.
,

Stoi c s p l ac e h im w i t ho ut the w o r ld an d t ur n i n g the globe about , ,

like a p o rte r si t t i ng w i t ho ut h is w h e el The Plato n i st s pl ac e h im .

withi n the wo r ld like a pilot of a shi p steeri n g the un i v ersal ve ssel

th at co ntai n s h im I n like mann er we fin d the se sage s at varian ce
.

abo u t t h e wo r ld it self w heth e r it was made or u n made an d whether

, ,

it w ould di ssol v e or l ast for e v er The same di spute s we fi nd .

abo ut t he st at e of t he so ul so me o n tendi ng for it to be of a divi n e

,
c

i mmo rt al n at ure and other s of a n at u r e corru ptible ; every o n e

,

i n ferri ng an d refo r mi n g as the maggot bit Nor do I wo nder to .

fi n d the p h ilOSOph ic wit s p lay su c h fo ul p ran k s w ith the Old

Te st me n t w he n I find so me of the same gen erati o n amo n g our
a ,

sel v e s w ho ha v e m de as bold w ith the New a an d c o mp o sed a ,

de adly mix t ur e o f go sp el an d o pi n io n as the ame philo so phi i ng ,

s z

v an ity led th e m ; an d out o f o ne pl ai n road h ave c ut a world of

l abyrin th s an d i n e xtri c able ma z e s t o c o n fou n d me n in the way of
sal v atio n ; w hich the r efo r e I th o ught p ro per to adverti se you of ,

th at thi s n o ted dive r sity of Opi n io n s amo n g Chri st ians should n ot

ju stify a parall el bet w ee n u s an d philo so phe r s and make me n ,

c o n d e mn t ru th it self fro m the co n te n tio n s about it But this in .

sho r t is my p r e sc ri p tio n ag ai n st the se adultere r s of the faith to try

1
,

all th e ir doctri n e s by the go sp el th at rule of truth which ca me ,

fro m C hri st an d was tran smi t ted by H is ap o stle s that I say is the
, , , ,

1
E xped ite e n im p rescribimu s A d u lteris n ostris, illam esse R egu lar: verita tis
qua ve n iat d C/i risto tra n smissa per comites ipsiu s h ll hr t r i t
I s a no t e e e n e . n o
th e n e ce ssary lifi ti
qua rf t r l f ith
ca o n s o f a pe ec u e of a r v
,
h lifi ti
an d p o e suc qua c a o ns
to be in H o ly ri t r b rv ly th t
Sc p u e , but o se e o n , a i g hil h r
su po s n
p p oso p e s to be in
th e right , ye t allth ir re i g wr
e aso n n s r
e e but th e i g r
e aso n n s o f me e me n , an d
h r f r f llibl
t e e o e a e t
N o o n e sys e m o f p
. hil hy th os o p ld
e n co u ll t d fr
be co e c e om
th ir writi g gr ti g
e n s ( an n ry tr th
all n e c e ssa u tt r d
s to lie sc a e e g t th
a mo n s e m) fo r a
t di g th rit tiv r l
s an n au o a tt r tr v r y
e u e in ma e s o f c o n o e s , fo r suc h ll tia c o e c o n can be

r th rit th
o f n o mo e a u o
y ll t r
an t h e co e c o t w t
an d mu s ,an ti r th
a san c o n mo e an

h uma n ; fo r all me n h v t r l right r

a e a na u a th
to e a so n fo r lv till
e mse e s, Go d
d t r i it by r l divi
e e m ne s a u e w t
n e : th e an h r l th r f r
o f suc u e gr t
e e o e w as a ea
d id r t
es e a u m in th e Ge n til w rlde o thi
a nd gr t w t r vid d
s w as o n e o f th e ea an s
p o e
fo r by hri t
C i gi t
s s co m n
’
w rld
n o th e o ,
h ti lly d h v br ght
w h o is e mp a ca sai to a e ou

life an d i rt lity light thr gh

mmo a to ou g l
th e ospe h th th
T h e e a e ns . e n o f o ld , an d
th e d it
e s s at r t v i ly bj t g i t hri ti ity
p e se n , a n o e c a a n s C s an y di f r
th e man b t
f e e n ces a o u
it y T rt lli th r
; fo r, sa s e u an , i f llibl r l tr
e e is an n a e u e itt d by hri t thr gh
an sm e C s ou
tl whi h
His apo s e s, c ly
w e ap p i d tri by
to u po n all oc cas o n s to me asure oc n es , an d

whi h w ti g
c hil h r
is an n to th e p oso p e s ; an d th r f r f d
e e o e all th e t di r
un amen al ffe
e n ce s whi h ri
c a se amon g hri ti C ri
s an s d o n o t f lt
se fo r an r l
y au in th e u e but in
th e m l vse e s.
 Te rtu llia n s Apology f or til e C/z ris tia ns
'
’
1 34 .

divi n e pleasure desti n ed for the rece ptio n of t he spirit s of holy

,

me n and g uard e d fro m th e n otice of the co mmo n w orld by the

,

tor r id o n e o r w all of fi r e i mmediatel y they t ru mp up o n u s w ith

z ,

their Elysi um Fro m whe nc e n ow I pray had yo ur p oets an d

.
, ,

hilo so h r s th e se re se mbl an ce s ? Whe n ce if n o t fro m the book s

p p e ,

of o ur sa cred my steries ? An d if they co pied fr o m the m the n they ,

have the pre r ogative of an tiquity and c o nse que n tl y a r e the more
,

credible ; si nc e yo u look u p o n an origi n al of more au thority th an

the c opy But n o w if they were the fo un d e rs of the se i n ve n tio ns
.
, ,

the n we must take o ur religio n fr o m the m which is as i mpo ssible in ,

Pa r di
a se , sa sy P hil
o , d e P la n t N ow, p
. . 1 7 1 , is a uufibl ov 44 s ; 67 3 xa i

[4 1 16 900 5 x a éc; d va a m e é d ns,

7 p
’

p r r t ti
Th l lti g f l
e e p e se n a o n o f a so u e x u n fo r u ne ss an d

e xc e ss o f jo y
"
By r di
. P a a se o r Abr h a am sb ’
oso m, o rAbr h rt
a am s p o , as th e
’

r k w rd
G ee o xb l a o;tr ly ig ifi
‘
u s n r itiv hri ti
e s, t h e p im e C d rt d
s an s u n e s o o l 9 p ace
.

o f e ase an d divi h i
ne t h v
app n e ss, n e x to e a e n , bu t n o t h v it lf
ea en se , or th e
rf t fr iti
pe ec u o n Of th e b e atifi c vi i th y w r
s on ; e i i th t
e e o f Op n o n a d rt d
th e e pa e
l j t
so u s o f us g rl d d i t h v till ft r
me n in e n e a asc e n e n ot n o e a e n a e r rr ti
th e e su e c o n

wh h I r
ic e nae us an d T rt lli
e u r v fr
an p o e l
o m th e e x amp e o f C hri t whi h
s , to c we
t
mus be c o n o me fr d hri t i lf did
for C s H mse d i t h v till ft r
n o t asce n n o ea en a e H is
r rr ti
e su e c o n , but as H is b d r tdo y es e gr v
in th e a e , so H is so u lw ti t en l
n o th e
p ace
of d rt d l
e pa e so u s, a n d wh r
en H e g i th
o se a a n , e n H e asce n ed di t h v n o ea en an d
th us , sa
y th y t
e , w e mus d o a so l . th t th y r d
N ot a e affi me l i
n o so u s mme di t ly a e

t rdi t h v
en e e n o e a e n , for th y b li v d
e e e e l
th e so u s o f ma rtyr did s thi b li f
, an d s e e

se e ms to h v i r d
a e n c e ase i h
th e p ass o n so muc for ma rty rd o m inth t a age .r He e
th e n th e r d r d ir d
ea e is e s e b rv th t T rt lli
to o se e, a e u an rt
asse s a m iddl t t e s a e
w th t rg t ry rt r di
i ou a P u a o , fo r h e asse s P a a se to be a a e n o f g rd divi l r
ne
p e asu e
r rd r fr h t h ly l till
p e pa e fo r th e e e s me n o f o so u s r rr ti
th e e su e c o n ; and th r f r e e o e o ur
au th r ld
o cou ibly i gi it
n o t p o ss l t r t
ma n e to be a p ace o f o me n , to e xp a e th e i t
t e mpo a r l ih t
p un s me n d ue to sin , wh t r l i h t r itt whi h
e n th e e e n a
p un s me n is e m e d , c

i h rg t ry i v ti
is t h e po p s P u a o , an n e n o n n o t o n ly g i t a a n s th e cu rr t d tri
en oc n e o f th e

th r
Fa e s, but highly d r g t ry
e o a o to th e a ll-suffi cie nt me rit r ifi d
s o f o ur c u c e tr M as e ,
a mo s t di r gi g
sco u a n b b r r r t ti
an d ar a o u s e
p e se n a on o f th e C hri ti r ligi
s an e o n , an d
suc h a o n e as h ad n e e vrb fr d
een ame , h ad it b
no t v i t gi
e e n a co n e n e n en n e to
k i t k t
ma e a way n o th e p o c e s o f th e p e o p e l Thi . r di
s Pa a y th r
se ( sa s o ur au o ) is

g rd d b t with w ll
ua e a ou a a lik wh t
o f fire , e a t rrid
th e o z o n e is co mmo nly
suppo se d l i l ll di g
to be , p a n y a u n h r bi
to th e c e u m and th e fl i g w rd whi h
am n s o c
t r d v ry
u ne e e w ay to k e e p th e w ay o f th e tr lif h r by i ti ti g
ee of e ; e e n ma n , as I
co n ce iv th t
e, a as P a ar di bli f l t
se w as th e i
ss u se a o f man in nn oce n c e , so Abr h a am s
’

b o so m o r rt h d h i
p o was suc an E e n o f app n e ss fo r i r ght irit
e o us sp s th t
an d as a
w as ua eg rd d fr tr
om th e re -e n an ce o f s n u i f l Ad am an d h is t rity by th
p os e ose

i i t ri g irit whi h
m n s e n sp s , c l it ft r th r
th e psa m s , an d a e h im th e au o to th e H e e s, br w
ll fl
ca s a a me o f fi re , so w as thi bl d s esse i r l th rt ft r
man s o n o f pu e so u s , is p o a e th e
t r
s o ms o f lif r d by
e , se c u e i i t r fr
th e same m n s e s o m th ei ri vil irit
n cu s o n o f e sp s
th e d v l th y k w
e i e ne ri
t o be p n ce o f th e a ir, an d thi l w r r gi
s o e e fill d
on to be e

with l gi i i th r t d lw y r dy
h is e o n s, w h o in th e o p n o n o f th e Fa e s s o o a a s e a i to se z e
on a d rt d l
e pa e so u ; th r f r
an d e e o e as th e so u l r
o f L az a us w as ca rri d by e th e
g l i t Abr h
an e s n o a am s b’
th y
o so m, so e l d d th t v r right
co n c u e a e e
y e o us so ul in th e
lik r
e mann e w as c o n uc e d t d tri h thr gh
in ump ou d i
th e d vil
o m n i o n s o f th e e , an d

l dg d
o e rt h i
in th e same p o of app ne ss till j dg t
th e d ay o f u me n .
 Te rtu llia n s Ap ology f or ’
tae Cbristians . 1 35

nature as for a shadow to be before the sub stan ce 1 or the i mage ,

before the reality .

C H A P T E R X LV I I I .

I
'

CON C E R N N G T H E R E SU R R E CT i ON OF T H E E ODY .

LET on sider a little th e di ffere n t tre at me n t o f a philo so pher

u s n ow c
an d a Chri sti an If a philo so pher affirms as L abe rius fr o m P yth a
.
,

goras h as do n e that after de ath the soul of a man departs i n to a

,

mule an d that of a wo man i n to a serp e n t an d turn s all the sail s

, ,

of eloqu e n ce to carry thi s ab surd p oi n t shall n ot he fin d credit , ,

an d hara n g u e so me of you i n to ab sti n e n c e eve n fro m the fle sh of

a n i mal s ? An d w ill n ot man y scru p le to e at a pie c e of beef for ,

fe ar of e atin g a p ie c e of their anc e stor s ? But now if a C hri sti an

shall affi r m th at man shall be made man agai n after de ath an d ,

C ai u s ri se the very sa me C ains agai n he is in dan ger of bei ng ,

mobbed an d h avi n g all t he sti c k s an d sto n e s in the stre e t p re se n tly

,

abo u t h is e ar s But if yo u can fi n d it re aso nable to believe the

.

tran smigrati o n of hu man so ul s fro m body to body wh y should you ,

thi n k it i n credible for the soul to return to the sub sta nc e it fi r st

i nh abited ? For thi s is our n otio n of a re su r re c tio n to be that ,

agai n aft er de at h which we we r e before ; for a c cordi ng to the

, ,

Pyth agore an doct r i n e the se so ul s n o w are n o t the same they we r e , ,

beca use they ca nnot be wh at they w ere n o t w ith o ut ce asi n g to be

what they were A man might be very merry up o n thi s subj ect
.
,

h ad he lei sure an d i n cli natio n to give hi mself a loo se an d h u n t ,

1
N u nqu a m en i m cor us
p Umbra , a u t veritate m I mago p ra ced it . It w as a
might y bj ti n with th h th n th t Chri ti ity w
o ec o v l p t rt e ea e s, a s an as a no e u s a

r l gi
e i f rm d t f th
on, o rrup ti n f th h th myth l gy ; b t thi
e ou o e co o o e ea en o o u s
T rt lli
e u rgu t be i mp ibl
an a festh h d w t b b f r th b
o as oss e as or e s a o o e e o e e su
t
s an ce , o r an imit ti n b f r th r lity Thi v ry Obj ti w fi nd l m t
a o e o e e ea . s e ec on e a os

co n ti lly i th m th f C l th E pi r
nua n e f y h th b ildi g f
ou o e sus e cu e an o r, sa s e,
“
e u n o
th T w r
e f B b l nd th
o e onf i n f t gu w r p t h d p t f th
a e a e co us o o on es e e a c e u ou o e
f bl f th Al id in H m r Ody y ; th t y f th fl d fr m D li
a e o e o ae o e
’
s sse e s or o e oo , o e uca on

P r di fr m Al i u g rd ; th b r i g f S d m d G m r h fr m ’
a a se , o c no s s a e ns e u n n o o o an o o ra , o
th e t ry f Ph t n ; th f lly f whi h Obj ti n Orig
s o o ae o w r bly d m e o o c ec o e n an s e a e on

str t by h win g th f g t r ti q ity f th r l ti n m g th J w

a es s o e ar re a e an u o o se e a o s a on e e s,
th n f th
a o y th r f bl e m g th G r k
e se or an d th r f r th
o rr pti n
e a s a on e ee s an e e o e e co u o
o f th tr diti
e m t b in th m n d n t in th J e w
a on us Vid Orig n t C ls
e e , a o e s. . . co . e .

lib iv pp 1 74 1 7 9
. . .
, .
 Apology f or th e Cbristians
’

1 36 Te rtu llia n s .

after all the a ni mal s in which all the dep arted soul s from the
beginn i ng h ave t ake n up their lodgi ngs .

But i nste ad of digre ssi ng I thi nk it of more co nseq uen ce to

,

e stabli sh thi s do c t r i n e of the re sur r ectio n ; an d we prop o se it as

more agree able to re aso n and the dig n ity of hu ma n n ature to
believe t hat man will be re made man and every perso n after death
,

hi mself agai n ; so that the so ul sh all be h abited with the same

q ualitie s it was in v e sted with in its former u n io n though the man ,

may re c eive so me alte r atio n in h is figure For certai n ly the reas o n

.

of a re surre c tio n is o n ly in o r der to j udg men t ; an d therefore it is

n ece ssary th at the bodie s whi c h have bee n i n stru me n tal to the
actio ns should be the same bodie s which are su mmo n ed fro m the
grave to j udg me n t th at every o ne may receive the thi ngs do n e in
“
,

h is body accordi n g to that he hath d o n e whether it be good or

, ,

whether it be evil .
”

The grave s the n shall repay the bodie s at the day of judgme nt ,

becau se it is n ot co n ceivable p erhaps how a mere soul should '

be passible witho ut a u n io n with matter I mean the fle sh ; but ,

e specially becau se the divi n e j ustice will have so ul s su ffer in

the body they ha v e si nn ed But pe r haps y ou will ask h o w the
.

particle s of a body di sso l v ed to du st c an be made to rally an d

reu n ite a fter such a di ssolutio n ? Reflect u po n y ourself 0 man ! ,

and in y o ur self y ou will fi n d an a n swer Co n sider w h at y ou were

.

before you had exi ste n ce — you were n othi ng at all for if you had
bee n a man you might have re me mber e d somethi ng of it As
, .

the r efore you may be said to be nothi ng befo r e yo u were in bein g ,

to j ust such a n othi n g will you retur n agai n whe n you cease to be .

Why the n c annot yo u be re called fro m thi s se c o n d n othi n g as you ,

thi nk it by the same A l mighty w o r d w hi c h c alled you fro m your

,

first ? Where n ow is the wo n derful di ffe r e n ce in the se two c a se s ?

Y o u who w ere n o t a e made to be an d whe n you shall n o t be
r ,

agai n God shall make yo u w hat you were Be ple ased n o w if yo u

, .
,

ca n to solv e me the mode of your cre atio n an d the n de man d the

, ,

man n er of yo u r re surre c tio n An d yet methi nk s you may ea sily

.

c o n c eive the po ssibility of re stori n g you to a former bei n g si nc e ,

yo u w ere w ith the sa me e ase made so methi n g out of n othi n g Is .

the po w e r of that God to be di sputed who rai sed thi s u n iverse

fro m n othi n g fro m nothi n g as it w ere but the death of privation or
,

ure void an d an i mated it with th at s irit whi c h is the un iver sal

p , p
life ? And He h as i mpre ssed u po n thi s world for your co nviction
man y te stimo nial s of the hu man re surre c tio n For the light which .
 Te rtullian s Apology f or tbe C/z ristia ns
’
1 38 .

ne w world likewi se had its seas o n which is but a goodl y curtai n ,

betwee n us an d eter n ity the n all hu man ki n d shall be re stored to ,

life to answer for their several work s whether they be good or e v il

, ,

an d the n co n sig ned over to a st ate of i mme n se p er p etuity ; an d the n

death an d re surre c tio n shall be n o more but we shall be the same ,

we no w are an d the same for ever The wor shi pper s of God shall
,
.

be clothed u po n with a sub st n ce p ro p er for everlasti n g d uratio n a ,

an d fixed in a p erp et ual un io n with God ; but the p rofan e an d

the hypocrite sh all be doo med to a l ake of e ve rflowing fire an d ,

fueled w ith i nc orru ptibili ty fro m the di v i n e i n defectible n ature of

th at fl ame which torme n t s the m Philo sophers are n o t u nacquai n ted .

with the differe nce of secret an d co mmo n fire ; the fire which serve s
for the use of man is qu ite of an other n at ure fro m that which
mi ni ster s to the ju sti c e of God ; whether it be that which shoot s
the th un derbolt s fro m heave n or that which belche s fro m the ,

bowel s of moun tai ns for it bur ns without co nsu mi n g an d re pairs , ,

what it prey s u po n ; the mou ntain s therefore burn an d mai ntai n ,

the mselve s by b u rn i ng and the man who is blasted fro m heave n is ,

i n sured fro m bei n g burn t to ashe s and thi s may be a te sti mo ny of

the eter nal fire an e mble m of tho se flame s which are decreed to ,

n o u ri sh the d amn ed in torme n t The mou ntai n s bur n with pe r .

pe tual fire and are mou n tai n s still ; why therefore may n ot the
, , ,

wicked and th e e n e mie s of God b urn like the se ?

lib iii c p 39 p 1 1 2 wh by n t ing i n t th e my tical me n ing f th e
. . a .
, .
, o o se e o s a o

p tl di r n pr n tl y w y with it p t li l tr diti ju t
’
a os e s sco u ses, ra n e se a a as a a os o ca a on s

p rh p fi d fr m th mi d r t di g f S vi r s w rd t St
’
e w
a s as e n o e sun e s an n o o ur a ou o s o .

P t r
e e I f I will th t h t rry till I
: m wh t i th t t th ? f ll w th u
a e a co e, a s a o ee o o o
m e. Th w t thi yi g br d m g th br thr n th t th t di ipl
en en s sa n a oa a on e e e ,
a a sc e

( n m ly J h ) h uld N w fr m d tri h rml i it lf nd ”

t di
'

a e o n s o no e. o o a oc n e so a e ss n se a
c o n se
q rdi g t th n f th rth d ( th ugh b d i nd d by
ue n ce s, acc o n o e se se o e o o ox o a use ee
C ri th
o nd h i f ll w r ) r us an mm d d b y th v s r bl o tiquity f n
o e s , e co en e e en e a e an o a
a p t l lp r
o s o i ca P pi w n p i n i n th t h
e son , as m ht b id f it
a as as , a o o a as so uc o e sa or

fr m S ri pt r fr m th R v l ti
o c
p i ll y
u e,
pp r by th l rn d M
o e e e a on es ec a , as a ea s e ea e r .

M d e d th r
e an d whi h w o fr ly l ft t b li v
e s, an di b li v t c e are ee e o e e e or s e e e a o ur
d r et n ; i it t I y v ry di in g n
i sc io s w ll v ry trifli g i M
no , sa , e s e uo u s as e as e n n r.
D ll t
ai rg fr m h
e g in t th uth rity f th F th r ? As if th ir
o a ue o e n ce a a s e a o o e a e s e
au th r ty w th l v l bl i m tt r f f ith wh r in th y
o i
O

as e e ss ll un i m
a ua e n a e s o a e e e are a an ou s
mg d i m tt r f f t wh r in th y t b mi t k b u
.

an d p re ss , an n a e s o ac e e e cann o e s a e n, e ca se ,
f r th in s m
o so o f tr diti
, o r so ing it i pos ibl th y m y be
o e case s o a on r ea n s s e e a
mi t k s a d wh e r in th y
e n , an
pr ly d l r th t it i no m tter of n qu n
e e ex e ss ec a e a s a co s e e ce
i f th y e are .
 ’
Te rtu llia n s Apology f or tbe Cbristia n s . 1 39

CH A PTER XLIX .

TH AT THE I TI A N D OCTR I N E OU GHT N OT T O BE P E R SE CUTE D

CH R S ,

B E C A U SE T H E WOR LD C A N N OT BE WE LL WI T H OUT I T .

T H E SE thi n g s the n are decried as grou n dle ss whi msy an d cap r iciou s
in u s alo n e but in the p hilo so pher s an d p oet s who stole the m fro m
u s are dee med prodigiou s attai n me n t s the brighte st di scoverie s an d ,

n oble s t flight s of h uma n wit ; for the same thi n g s they are the ,

sage s an d we the si m leto n s ; the y are l ade n with re s ect an d we

p p ,

with deri sio n and wh at is worse with p u n i sh me n t But allowin g

, , .

o u r te n et s to be as fal se an d grou n dle ss p re su mp tio n s as y ou wo u ld

have the m yet I mu st tel l you that they are pre su mptio n s the world
,

c a n n o t h e well witho u t ; if t hey are follie s they are follie s of great ,

u se becau se the belie v e r s of the m who u n der the d r ead of eter n al

, ,

pai n an d the ho p e of everl asti n g p lea su re are u n der the stro n ge st

, ,

obligatio n s po ssible to be c o me the be st of me n It c an n ever .

ther e fo re be a p oliti c ex pedie n t to c r y do w n do c tri n e s for fal se an d

fooli sh which it is every man s i n ter e st to p re sume true it is u p o n
,
’

n o acc ou n t advi sable to c o n de mn o p i n io n s so serviceable to the

pu blic You the n are the pre sump t u o u s an d impe rtin e n t an d n o t

'

.
, , ,

we ; you who rashly adve n ture to p ass se n te n ce agai nst p ri n ci ple s

,

so p l pably c o n d u ci n g to ge n eral good

a h o wever if yo u will u pbraid ,

o u r e ligio n with fo lly

r n d i mp erti n e n c e yet c ert ai n ly o u can n e v er
a
y ,

C h arge it with mi sc h ief to any p er so n b r e athi n g ; you can at mo st

but lo o k u po n it like abu n d an ce o f o ther ro man ce s whi c h by the ,

l aws are n ot p e n al an d which though vai n an d fabulou s a e n o t

, , ,
r

c ri mi n al but as harmle ss storie s without acc u satio n or u n i sh me n t

, , p ,

pass freel y amo n g y ou For errors of su c h i n offe n sive n ature at

.

wor st should o nly be c o n de mn ed to ridi c ule an d n ot to fire and ,

sword gibbet s an d be ast s at which sav age executio n s n o t o n ly the

, ,

mo b are tran sp orted w ith i n sole n ce an d c r uel sati sfactio n bu t eve n ,

so me of you magi str ate s p r ide your selve s in the sa me barb aritie s ,

the better to reco mme n d yo ur selve s to the p o pulace ; as if the

w hole of yo ur po w er agai n st us was n o t de pen de n t u pon our o wn
will and d e fe atable at pleasure For i n stan c e I am c e r t ai n ly a
, .
,

Chri sti n be c ause it is my will and ple asure so to be the n you

a ,

shall c o nde mn me if I lea e to be co n de mn ed ; an d if

p s , yo u co uld
n o t co n de mn me if I w o uld n ot
p er si t in my religio n it is p l ai ns ,

yo ur p o w e r de pen d s upo n my will I n like mann er the p e o ple .

,

show as mu ch folly as b r u ti sh n e ss in rej oi c i n g at the su ffe r i n g s of

Chri sti an s ; for the se sufferi ng s whi c h gi v e the m o n ly mali c iou s a

 Te rtu llian s Apology f or tae Cbristian s
’
1 40 .

p lea su r e a p lea sure,

they u su r p w i t ho u t a ti t le feed the C hri stian ,

s u fferer s with ju st an d sub sta n t ial co mfort s w ho choo se to be co n ,

demmed rather t han to fall fro m their affi an c e in God and the ,

e pe c tatio n s of the o ther world for w o uld the se p eo ple act co use
x

que n tly w ho thu s hate u s they ought rather to grieve tha n rej oice ,

at ou r tor me n t s becau se the se tor me n t s put us in po sse ssio n of our

,

he ar t s de sire
’
.

C H APT ER L .

T HE C H R i ST i AN TR I U M P H .

WH AT reaso n the n say you have we C hri stia ns to co mplai n of our

, ,

sufferi n g s whe n we are so fo n d of p er secutio n

,
we ought rather to
love tho se who p er se c ute us so sweetly to our heart s co n te n t I t ’
.

is true i n deed we are n o t agai n st sufferi n g whe n the C aptai n of our

, , ,

salvatio n c all s u s forth to suffer but let me tell you it is with u s in

'

: ,

our Chri sti an warfare as it is w ith you in y o urs we choo se to su ff er as ,

y ou choo se to fight but n o man c hoo se s fighti ng for fighti n g sake

1
,

bec ause he can n ot e ngage with o u t fear and haz ard of life Yet .
,

n everthele ss w he n t he brave soldier fi nd s he must e ngage he

, ,

b attle s it w ith all h is power an d if he c o me s o ff vi c torio us is full of

,

joy t ho ugh j ust before n o t w i t hout h is c o mplai n ts of a milita r y life

, ,

because he h as obtai n ed h is e n d l ade n with glory lade n with spoil , ,

.

Th us it is w ith Chri sti an s we e n te r i nto b at t le whe n we are cited ,

to your trib u n al s there to co mb at for truth with the h a ard of our

,
z

P lane v olu mu s p at i, ve ru m eo more gu o cl bellu m miles , n e mo qu ippe libens

1

p at itu r We c o o se to suffe as yo u c o o se to
. h h fight r h
, bu t n fighti g
o man c o o se s n
for figh ting s sa e k ” ’
bli d r
So me o f th e . rv r r rt h th d rid d
n e an d
pe e se so Of e a e n s e e
th e p mri itiv rt r
e ma y s ( as th ir e iv f ll w r i h v b
p ass e o o e s s nce a e t
e e n ) fo r a se c of
b tt d i f t t d f ll w
e so e , n a ua e e o s, w h o did ith r k w
ne e f l wh t it
no n or e e th y a w as e

d rw t
un e en .th r t ll th th t
But o ur au o e s em afl hth e bl d
es hri ti
an d oo of C s ans
was lik th r f lk th t th y d r t d t r l right
e o e o s, a e un e s o o na u a lib rtis an d e e s, h ad th e

vri
same a e s o n to suff e ri g n , th e same i r rv ti l r th t
p ass o n fo r p e se a o n and p e asu e a
h th
th e e a e n s h ad wh r th y l
an d e e as e r l
a o n e w e e th e d h v
p e o p e wh o se e me to a e
f rg t h
o o u man ity by th ir d ri g
, e en u n t
th e mos ii t r t
e x u s te
q l y with
o me n s n o t o n
ti
p a e n c e , but with joy and th k givi g
an s thi
n , ye t fr
s w as far t o m th e e ff e c o f any

t i l thy
s o ca apa r ly
, bu t p u e tr gth th ir f ith whi h v r
th e s e n of e a ,
c rl t
o e c a me t h e e uc
t r r rt i h
an ce o f n a u e , th e s u e a n d c e a n r rr ti
o pe o f th e t r l li whi h
e s u e c o n to e e n a fe , c
e nabl d th
e e m to d i if r t
e sp se th e l e th t light i ti whi h
p e se n , an d a affl c o n c is but fo r
t
a mo me n , an d whi h w rk th th
c o e fo r r di g
e m a far mo e e x ce e t r l w ight
n and e e n a e
of gl ry
o .
 Apology f or t/ze Cbristia n s
’
1 42 Te rtu llia n s .

by volu n taril y sacrifici n g h is right han d to the flame s fo r mi staki ng

the e ne ny O exaltation of mi nd ! Empedocle s o ff ered h is wh o le
.

self to the flame s of Et na n ear Catan a ; O vigour of so ul ! the

‘
.

fo un dre ss o f C arthage beque athed herself to the fire to avoid a ,

seco n d marri age ; 0 mo n u me n t of cha stity ! Reg ulu s n ot willi n g

to p ut h is co untry to the exp en se of redee mi n g hi mself alo n e with ,

the liberty of man y e n e mie s cho se to go back an d su ffer all the

,

torme n ts they c o uld i nflict u po n every part of h is body ; O brave

Regu lu s in cap tivity con queror ! An axarch us while the exe c utio ner
,

was p ou n di n g h im like barle y in a mill Pou n d o n p ou n d o n say s , ,

he for you p ou n d n ot Anaxarch us but h is b udget O n otable

,
.

mag n an i mity of the philo so pher w ho had p re se n ce of mi n d e n ough

,

to pun while he was p oun di ng ! I me n tio n n ot tho se who see m to

have co n t r acted for prai se at the price of c u tti n g their own throats ,

or de spatchi n g the mselve s by some sweeter method ; for 10 ! you

crown as meritoriou s eve n a mere spiteful c o n te n tio n for degree s
of torture : for a stru mpet of A the n s havi ng quite tired out her
exe c utio n er at le ngth to her i mmortal ho n o ur bit o ff her to n gu e
, , , ,

an d spit it in the tyran t s face that so sh e might p ut it out o f her

’
,

w er to di sc over the c o n sp irator s should the tor me n t s c ha n c e to

p o

get the better of her re solutio n Ze n o E le ate s bei ng d e man ded by

.

Dio ny si us t he use of phil o sophy t o ld h im it was to rai se me n to a

,

c o n te mp t of death an d by the ty r a n t s o r der was whi pp ed to death

’
,

for an experi men t and ratified h is doctri n e w ith h is blood The

, .

Laced aemo n i an method of e n uri n g their p eo ple to h ardine ss is to

, ,

put the m i n t o a cour se of sco u r gi n g an d t o do uble their di sc i pli n e

,

in t he p r e se n ce of an y of their fri e n d s who re ad the schol ars a ,

l e c t ure of patie n c e while they are u n der the l ash ; an d e v ery

sch o l ar carried ho me a qu antity Of h o n o u r acc or d i ng to the ,

quan tity of bl o od he left behi n d h im 0 true glory becau se of .

,

human st amp and fashio n ! n o t o ne of all the se c o nte mn ers o f

deat h an d c r uelty in its se v e r al sh ap e s have h ad their actio n s
sullied with th e i m u t ati o n of de s air an d mad ne ss
p p A man shall .

s uff e r w i t h ho n o u r for h is co un t ry for the emp ire for a frie n d

, , ,

w h at he is n ot tole r ated to suffe r for h is God Stra nge ! that yo u .

sh o u ld l o o k u po n the p atie n ce of Chri stia n s as su c h an i n glorio u s

t hi n g an d ye t for the perso n s afo r e said c ast st at ue s an d ad o rn

, ,

figu r e s w ith i n sc ri ptio n s and magnifi c e n t title s to p erpetuate the ,

me mo ry o f thei r ac tio n s to etern ity to su c h an e tern ity as mo n u

,

me n t s c an be st ow ; an d by thi s me an s gi v e the m a ki n d of re su rre c tio n

fro m the dead On the co n trary he w ho ex pe c t s a re al re su r rectio n
.
, ,

an d in ho p e s of thi su ffer s fo r the word of God sh all p a ss a mo n g

s ,

o u fo a so t an d a mad man
y r .
 Tertullian s Apology f or t/z e Cbris tia n s
’
‘

An d n o w, 0 wor shi p ful j udg e s, go o n wi th your show of ju stice ,

an d , b e lieve me , yo u will be j uste r an d j ust e rstill in the Op i n i o n of

'

the peo ple the ofte n er yo u make the m a sacrifice of Chri stia n s
, .

Cr ucify tortu r e c o nde mn gri n d us all to powder if yo u can ; your

, , ,

i nj ustice is an ill ustriou s pro of of o ur i nno c e n ce an d for the p roof ,

of thi s it is th at God p ermit s us to su ffer ; an d by y our l ate

co nde mn atio n of a Chri sti an w o man to the l ust of a pan der rather ,

than the rage of a lio n yo u n otorio usly c o n fe ss that such a p ollu tio n
,

is more abhorred by a Chri sti an than all the torme n t s an d death s

you can heap up o n her But do yo ur worst an d r ack y our
.
,

i n ve n tio ns for torture s for Chri sti an s— it is all to no purp o se ; you

do but attract the world an d make it fall the more in love with
,

our religio n ; the more you mow us dow n the thicker we ri se ; the ,

C hri stian blood you spill is like the seed you so w it spri ngs fro m ,

the e arth agai n an d fructifie s the more M an y of your p hilo so phers

, .

have se t the mselve s to write the world i n to p atie n ce an d a c on

te mpt o f death as C icero in h is Tu sculan que stio n s Se n eca in h is
, ,

re medie s agai nst accide n t s Dioge n e s P yrrh on an d C allinicus but

, , ,

their p o mpou s glitter of word s h as no t made the tithe of di sc iple s

that our live s ha v e do n e That w hi c h you rep r oach in u s as
.

st ubbor nn e ss h as bee n the mo st i n structi n g mi stre ss in pro selyti n g

the world ; fo r who h as n ot bee n stru c k at the sight of that yo u

call stubbor nn e ss and fro m the n ce p u shed o n to look i nto the
,

reality and rea so n Of it ? An d who e ver looked well i n to our

religio n but came over to it ? An d who ever came over but was ,

re ad y to suff er for it to p urch ase the fa v our of God an d obtai n the

, ,

ardo n of all h is si n s tho ugh at the pri c e of h is blood ? for martyr

p ,

d o m is sure of mercy For thi s reason it is that we th an k you fo r

.

co n de mn i n g us becau se there is such a ble ssed e mulatio n an d

,

di scord between the divi n e an d hu man judgme n t th at whe n y ou ,

co nde mn us upo n earth God ab solve s us in heave n

, .
1 46 Con ve rsa tion of Empe ror M a rcu s A n ton in u s

p ut my o wnhan d to bu si ne ss on o c casio n to e n du r e hard shi p an d ,

fatigue s and to thro w the n ece ssitie s o f n at u r e i n to a little compa ss

,
.

Th at I o ught n o t to meddle with other p eo p le s matters n or be ’

,

easy in givi ng c r edit to i n for mers .

VI Dio gn e tus gave me the hi n t n o t to kee p quail s for the pit 1

.
,

or be stow my pai n s an d i n cli n tio n u po n trifle s Not to be led a .

away w ith the i mpo st ure s of wi z ard s and figure flingers w ho pretend -
,

they can di scharge evil spirit s and do stra nge feats by the stre n gth ,

of a C harm Thi s D iogn e tus hel p ed me to the faculty of be ari ng

.

freedo m an d pl ai n de ali ng in others ; brought me to reli sh philo

so phy and ap ply my self to it ; an d p rocured me the i n structio n of
,

th o se celebrated me n B acchiu s T an d ac id e s an d Marcian u s He

, , , .

likewi se put me u p o n i mprovi n g my self by writi n g dialogue s whe n ,

I was a boy ; p revailed with me to p refer a c ouch covered with

hide s to a bed of state ; an d reco n ciled me to other re se mbli n g
rigour s of the Stoic di scipli ne .

VII It was Ru sticu s that first se t me u p o n correcti ng my

.
2

h umour an d bri ngi n g it to a better state who preven ted me fro m

,

ru nn i n g i nto the van ity of the sophi sts either by writi ng preten dedl y ,

u p o n le arn i ng an d life h ara n gui ng up o n moral subje c t s or maki n g

, ,

a fan tastic al appeara n ce of b e i ng mightily take n up with exerci se s ,

di sci pli n e an d b usin e ss Thi s philo so p her ke p t me fro m bei n g

, .

smitte n with the charms of r hetoric and p oetry fro m affectin g the ,

character of a man of pleasantry or the dre ss an d mie n of a beau , ,

or anythi n g of thi s ki nd which look s like co n ceit an d affe ctatio n

,
.

He taught me to write letter s in a plai n u n orn ame nted sty le like , ,

that dated fro m Sinue ssa to my mother By h is i nstructio n s I was .

p ersu aded to be ea sily reco n ciled to t ho se who had mi sbehaved

the mselve s an d di sobliged me An d of the same master I le arn ed .

to re ad an a uthor carefully n ot to take up with a su perfici al view ,

or re sign to every n oi sy i mperti n e n t but to look through the ,

a r gu me n t and go to the botto m of the matter An d to co n clude

, .

with h im be procured me a copy of E picte tus s work s

,
’
.

VI II A pollo n iu s 3 taught me to give my min d its due freedo m

.
,

an d di se n gage it fro m de e n de nc e u o n ch an ce an d fur n i shed

p p ;
me with such p recep ts for steadin e ss an d ballast as n ot to float in ,

u n certain tie s or be at a lo ss about de sign or eve n t ; n or so much

,

Q il figh ti g m g t th
1
ua - i t lik
n a k -figh ti g with u
on s e anc e n s, e c oc n s.
A St i ph il ph r
1
o c oso e .

M t p r b bl y St i phil
1
os
ph r
o a a o c o so e .
 A Discourse w it/z Himse lf . 147

to look toward s an ythi ng u n c o unte n an c ed by re aso n an d truth

’

as .

To mai n tai n an equ ality of te mper u n der tryi n g circ umstan ce s such ,

as tedio us sick n e ss a c u te p ai n s an d lo ss of childr e n

,
To give h im ,
.

h is d ue h is p ractice was a han d so me i n stan c e th at a man may be

,

master of h is o wn behaviour that he may be earn e st an d ea sy for c e, ,

an d u n be n d h is hu mour as occa sio n r eq u ire s To go o n with h im . .

The he av i n e ss an d i mp erti n e n ce of h is sc holars could seldo m throw

h im off the hook s An d as for h is lear n i n g an d the p eculiar
.
,

happ i n e ss of h is mann er in teac hi n g he was so far fro m bei n g ,

smi t te n with hi mself u p o n thi s sc ore th at o n e might ea sil y p er c eive , ,

he tho ught it o n e of the lea st thi ngs whi c h belo n ged to h im Thi s .

g r e at man let me i nto the true se c ret of man agi n g an obligatio n ,

without either le sse n i n g my self or bei n g u ngrateful to my frien d , .

IX The philo so pher Sextu s reco mme n ded good hu mour to me

.
,

an d to make n at ure an d rea so n m rule to live by He al so g ave

y .

me to u n derstan d th at good u sage an d authority were n ot in co n

si ste n t but th a t a family might be g o v er n ed w ith the te n dern e ss
,

an d c o n c ern of a p are n t By h is p re c ede n t I was i n structed to

.

app e ar with an u n aff e cted gravity to study the te mper an d circu m ,

st an c e s o f my fr i e n d s in order to oblige the m ; to bear with the

,

ign o r ant an d u n thi nki n g ; to be c o mpl ai san t an d o bligi n g to all

p eo p le eve n u p to the smooth n e ss of fl attery an d yet at the same
,

ti me n o t to suffer in o n e s qu ality or gro w a jot the c hea per for it

’
,
.

Co n ve r si ng with thi s p hilo so pher p ut me in a way ho w to draw up

a true i n t elligible an d methodical sche me for life an d mann e r s ;
, ,
‘

an d n ever so mu c h as to Sho w the le ast Sig n of a n ger or an

y Other ,

di sturbi n g tho ught ; but to be pe r fe c tly c al m an d i n differe n t yet ,

n o t in the l ati t u de of letti n g m fan c y st an d n eut e r an d be un c o n

y ,

c er n ed for th e ad v a n t age of o ther s H o w ever h e let me se e in .

,

hi mself that a man might Sho w h is good w ill Sign ifi can tl y e nough ,

w i t ho ut n oi se an d tran sport an d likewi se be very k n owi n g o n thi s

,

side v a n ity an d o ste n tatio n .

X A lexander the g r ammari an taught me n o t to be ruggedly

.

critic al abo u t w o rd s n or fall foul u po n p eo ple fo r i mp ro prietie s of

,

p hrase or pro n u n ciatio n but to se t t he m right by speaki n g the

, ,

thi n g p r o pe r ly myself an d th at eithe r by way of a n swer asse n t

, , ,

or i n quiry or b y so me su c h o the r re mote an d g e n tle manly c o r

,

r e c tio n .

XI Fro n t o my rhetori c master obliged me with the k n o w ledge

.
, ,

o f me n Fo r t he purpo se ; th at en vy tri c ki ng an d di ssi mul atio n

.
, ,
1 48 Con ve rsation of Emperor M a rcus A n ton in us
are the char acter and co n seque n ce s of tyra nn y and that those we
call top quality have co mmo nly n ot muc h of n at ure i n the m .

XII Alexan der the P lato n i st advi sed me th at without n ece ssity
.
,

I should n ever prete n d n o t to be at lei sure to assist a frie n d n o r ,

make bu si n e ss an excu se to declin e the o ffi ce s of hu ma ni ty .

XIII I learn ed of C atullu s n ot to slight a fr i e n d for maki n g a

.
1

re mo nstra n ce though it should h appe n to be u nre aso n able but

, ,

rather to retrie v e h is te mper an d make h im easy That like , .

,

Do mitiu s an d Ath e n od o tu s I should n ever be backward to give an

,

ho n ourable c ha r acter of tho se wh o had the c are of my educatio n

an d th at I should al way s pr e serve a he arty a ffectio n for my
c hildre n withou t an y little jealou sie s of bei n g suppla n ted or over
,

to pped by the m .

XIV I am i ndebted to Severu s for the d ue regard I ha v e for

.

my family and rel atio n s an d for kee p i n g thi s i n c li n atio n fro m

,

gro wi ng too stro ng for j ustice and truth He like w i se made me .

ac quai nted with the c harac ter and se n ti me n t s of tho se celebrated

patriot s an d philo so p her s C ato Br utus T h rase as H e l id ius an d
, , , ,
v ,

Dio ; and gave me the idea of a c o mmo n we alth in w hi c h the ,

ge n eral i ntere st was c o n sidered w i t h o ut p refere n ce o r partiality in

,

t he c o n stitutio n ; an d al so of a mo nar c hy where the liberty of the ,

subject was pri n c i pally regarded To me n tio n so me more o f my.

obligations to him It was of h im I learn ed n ot to grow w i se b y

.

starts and broke n fan c ie s but to be a co n st an t ad mi r er of p hilo

,

so phy an d i mp ro v e me n t s ; th at a man ought to be ge n erou s an d

o bligi ng ho pe the be st of matte r s an d never q ue stio n the a ffe c tio n

,

of h is frie n d s ; to be fr ee in showi ng a r easo n abl e di slike of

an other an d n o le ss clear in h is o wn ex e c t tio n s an d de sire s an d
, p a ,

n o t to
put h is frie n d s to the trouble of divi n i n g wh at h e w ould
be at .

XV The proficie cy I
. u nder Maxi mu s was to co mman d
n made 2

my self an d n o t to be o v erborn e w ith any i mpote n cy of p a ssio n or

,

sur pri se ; to be full of sp irit s u n der sick n e ss an d mi sfo r tu n e ; to

appe ar wi t h mode sty obligi ng n e ss an d d ign it y of beha v io ur ; to

, ,

turn off bu si n e ss smoothly as it ri se s witho ut d r udgi ng an d c o m ,

pl ai n t .By ob servi ng the p racti c e of thi s M axi mu s I ca me to

u n der sta n d a man might ma nage hi mself so a s to sati sfy the w orld ,

A St i phil ph r o c o so e .

A th r St i phil ph r no e o c oso e .
150 Conve rsation of Emperor M a rcus A n ton in us
magn ifice n ce of a so v ereign fortu n e without pride or e picuri sm , ,

an d y et if a c amp aign or cou n try h appe n to p rove cro ss n o t to be ,

mortified at the lo ss of them ; an d to behave hi mself so that n o

man c ould c h ar ge h im with va n ity flouri sh an d prete n di ng n e ss , , ,

with buflo o n ing or bei n g a pedan t — n o he was a p e r so n mode st

, , , ,

p rude n t a n
, d w ell weighed s cor n ed fl a t tery an d fooli n g
,
an d was ,

thoroughly qualified b o t h to gove r n hi mself and others I n a wo r d .

,

he h ad n o t hing of the so phi st in h im An d as for tho se th at were .

p hilo sop hers in ear n e st he had a great value for the m but w itho u t
reproachi n g tho se who were otherwi se To go o n with h im he
, ,

.
,

was o n de sce n sive an d familiar in co n ver satio n an d plea san t too

c , ,

but n o t to tire so me n e ss an d exce ss H is dre ss was n either beau i sh .

n o r n eglige n t A s for h is health he was n o t a n xiou s abo u t it like

.
, ,

o n e fo n d of livi ng an d yet ma n aged h is co n stit u tio n with that care

,

as seldo m to sta n d in n eed of the a ssi st an ce s of p hy sic Further h e .

,

n e v er e n vied an d b r owbeat tho se that were e mi n e n t in an y facult y

or sc ie n c e either o r ators hi storians or other s but o n the con tr ary

, , , ,
1
, ,

e n c o u r aged the m in their way an d p ro moted their re putatio n , .

He ob ser v ed dece n cy and cu sto m in all h is actio n s an d y et did ,

n o t see m to mi n d the m He was n o t fi c kle an d fl utteri ng in h is

.

hu mo ur but c o n st an t both to pl ac e an d u n dertaki ng An d I h av e

, .

see n h im after viole n t fi ts of the he ad ache retur n fre sh an d

’

vigorou s to b usi ne ss He kep t but few thi ngs to h i mself an d tho se

.
,

were se c ret s of go v er nme nt He was very mode r ate an d fr ugal in

.

p ublic show s triu mp hal arche s liberalitie s an d such like ; bei n g

, , ,

o n e that did n o t so much regard the o u l ri t y as the rea o n of a

p p a s n

a ctio n . It was n o n e o f h is cu sto m to bathe at unu su al ho u rs o to ,

r

be overr un with the fanc y of b uildi n g to st udy eati ng an d lux ury , ,

to value the c urio sity of h is c lothe s or the shape an d per so n of h i ,

s

serv an t s I ndeed h is d r e ss at h is c ou n try p al ac e s w as very ordi nary

.
,

an d p l ai n where he would sc ar c ely so mu c h as

, pu t o n a clo ak w ith
o u t maki n g an excu se for it To take h im altoge t her there was n o
.
,

t hi n g o f r ugged n e ss i mmode sty or eagern e ss in h is te mp er Neither

, , .

did he e v er see m to drudge an d sweat at the hel m Thi ng s were .

de spatc hed at lei su r e an d w ithout bei ng felt an d y et the ad mi n i str a

, ,

tio n was carried on with great o rde r for c e an d un ifo r mity Upo n , ,
.

t he whole part of So crate s s c h aract e r is applicable to h im for he

,
’
,

w as so mu ch master of hi mself that he c o uld either t ake or le av e ,

tho se co nve nie n ce s of life with re sp e c t to whi ch mo st peo ple are

ei ther u n ea sy w ithout the m o r i n te mp erate with the m Now to .

1
Thi w th
s as id r bl mm d ti f i th r ig f Adri
e n a co ns e a e co en a o n, or n e e n o an an
e x cell y f l m t y ki d w
e nc o a os an m ti m n p it l t th
as w r C i
so e es ca a o e o ne , ass us
C apito linus .
 A D iscourse w it/z Himsefi 1 5 1

hold with fortit ude in o ne co n ditio n and sobriety in the other

on , ,

is an argu me n t of a great soul an d an imp reg n able virtue An d

,
.

lastl y when h is frie n d M aximus was si c k he gave me an i nstan c e

, ,

how I o ught to behave my se lf u po n the like occa sio n .

XVII I am to than k the gods th at my gran dfathers p are n t s

.
, ,

s i ster, p rece p tor s relatio n s

,
fr ie n d s a n d
,
do me stic s were al mo st all
,

of the m p er so ns of p robity ; an d th at I n ever happ e ned to d is

oblige or mi sbehave my self toward s any of the m n otwith st an di ng ,

if my hu mour had bee n awake ned an d pu shed forward I had bee n , ,

likely e n ough to have mi scarried thi s way But by the good n e ss of .

the god s I me t with n o provocatio n to di scover my infirmitie s

,
.

It is likewi se their provide n ce that my childhood was n o lo nger

man aged by my gran dfather s mi stre ss ; 1 th a t my y o u t h was u n
’

debau ched an d that I barred my liberty for so me ti me in sta n di n g

,

clear fro m engage men ts with wo me n ; that I was ob servant of the

e mp eror my father an d bred u nder h im who was th e mo st proper
, ,

p erso n livi n g to put me out of co n ceit with p ride an d to co n vi nc e ,

me that au thority may be supp orted witho u t the cere mo n y of

g ard without rich e ss an d di sti n ctio n of habit witho t tor he
u s ,
n u c s
2
, ,

s tatue s or su c h other mark s of roy al t y an d state

, an d th at a p ri n ce

may shri n k hi mself al mo st i n to the fig ure of a p r ivate ge ntle man ,

an d yet ac t n everthele ss with all the force an d maje sty of his

character whe n the govern me n t require s it It is the favo u r of the .

god s that I happe n ed to me e t with a brother 3 who se behavio ur ,

an d aff ectio n is suc h as to co n tribute both to m

y p leasure an d
i mprove me n t It is al so their blessi n g that my child r e n were n either
.

heavy in their head s nor mi sshapen in their li mb s ; that I made

,

n o further adva n ce s in rhetoric

p oet ry an d su ch other amu se me n t s
, , ,

whi c h p o ssibly might have e ngaged my fan cy too far had I fou n d ,

my self a co n si d erable p rofi c ie n t ; that w itho u t a ski n g I gave my ,

gover n ors th at share of ho no ur an d that sort of bu si n e ss which , ,

they see med to de sire an d did n ot put the m off fro m ti me to ti me

,

with pro mi se s and excuse ; that I had the happi ne ss of bei ng

acqu ai n ted with tho se celebrated p hilo so phers A pollo n i us Ru sti c u s , , ,

an d Maxi mus for h avi n g a clear idea of the r ule s of practi c e an d ,

the true way of livi ng and the i mpre ssio n freque n tly refre shed
, ,

so that co n sideri n g the extraordin ar y a ssi st an ce s an d directio n s of

the god s it is imp o ssible for me to mi ss the road of n ature an d

,

1
bi
C o ncu n e .

3
h v t rh
T o a e o c es o r fire al a s ca w y rri d b f r e th e m was n h n ur peculi r
e e o a o o a to
th e r r
R o man e mpe o s an d e mp esse s r .

i r
L uc us Ve us, wh o was a op e d t d by th E mp r r An t n i us P i u
e e o o n s.
1 5 2 Con ve rsa tion of Emperor M a rcus A nton in us
right reaso n u nless b y re fu si ng to be -
guided b
, y the dictates and
al most se ns ible in sp iratio ns of heave n It is the favo ur of these .

su e rior bei n gs th at m co n stitutio n h as held out so well u nd e r a

p y ,

life of fatigue an d bu sin ess ; that I n ever had any i n famou s

c orre s o n de n ce with Be n edi ta or Theodotu an d tha t after so me
1
c s
p
amours an d in te mpe rate sallie s I too k up an d recovered ; th at , ,

whe n I fell o ut with Ru sticu s as it freque n tl y happe n ed I was n ot

, ,

transported i n to any act of viole nce ; that I had the satisfactio n of

my mothe s life and c o mpa ny a co ns iderable wh ile though sh e was
’
r ,

very n ear dyi ng whe n sh e was you ng To give more instan ces of .

their bo unty ; it is they th at kept me fro m stan di ng in n ee d of any

ma n s fortu n e and th at whe n I was willin g to re lieve the necessitie s
’
,

of others I was n ever told that the exc hequer or p rivy-purse were
, , ,

out of cash An d further it is fro m the m th at my wife is so very

.
,

obsequio us an d affec t io n ate and so re mote fro m the fan cy of ,

figure and exp e n se ; t h at I had choice of good gov ern ors for my
C hild r e n th at re medies were pre scribed me in a dr ea m against ,

giddi n e ss and spitting of blood as I re me mber it happen ed both ,

at C aj e ta an d C hry sa ;
2
t hat whe n I had a mi n d to look i n to
philo so phy I me t n either with a p eda n t n o r a k na ve to i n struct me ;
,

t h at I did n o t spe nd too much time in volu min ou s readi n g ch op ,

pi n g logic o r n atural p hilo so phy Now all the se poi n ts could n ever
.

h av e bee n c o mpas sed an d guarded without a p ro t ectio n fro m above ,

an d the gods p re sidin g over fate an d fortun e .

Thi writte n in the co un try of the Q uadi

s was ,
3
in my exp editio n
agai nst the m .

BOOK II .

I R E M E M B E R to put yourself in mi nd every mornin g that be fore

.

n ight it w ill be your luck to meet with so me in qu is itive i m e rtin en t

p ,

w i t h so me u ngrateful and ab usi v e fellow ; with so me knavish ,

e nviou s or u n so c iable churl or other No w all this perverse n ess in

, .

the m p roceed s fro m their ign oran ce of good and e v il An d si n ce .

it is falle n to my share to u n derstan d the n atural beauty of a good

1
Th e one most p r obably a f m us w en h
a o c , an d th e o th e r a cou rt cat mite
a .

2
At w o in Troas D A
n ,
’
cie r.
In i h rmany
H g Ge .
154 Con ve rsation of Emperor M a rcus A n ton in us
mi n d ,
an d make
you die u npleased Be su re therefo r e to re si gn .

w illi ngly an d go o ff in good hu mour an d he art i ly thank the god s

, ,

for w hat yo u have h ad .

IV Re me mber ho w ofte n you have po stpo n ed the mi n di ng your

.

i ntere st and sli pped tho se o pportu n itie s the god s have give n you
,
.

It is n ow high ti me to c o n sider wh at sort of world you are p art of ,

an d fr o m wh at ki n d o f govern or of it you are de sce n ded ; th at you

h av e a se t period assign ed you to ac t in an d u n le ss you i mprove ,

i t t o brighte n an d co mpo se y o ur thoughts it will quickly run o ff

, ,

with y ou an d be lo st beyo n d rec overy

,
.

V Take care al w ay s to pur sue the b usi n e ss in h an d with vigour

.

an d a ppli c atio n ; re me mber yo u r self a man an d a Ro ma n ; an d let ,

the actio n be do n e with all the dign ity an d ad v an tage of circu m

st an ce Let unaffe c ted gr avity hu man ity fr e e do m an d ju stice
.
, , ,

shi n e th r o ugh it An d be sure yo u ! e n tertai n n o fan cie s which may

.

give che ck to the se qualitie s Thi s talk is v ery practi c able if you .
,

w ill but suppo se everythi n g you a r e u po n yo ur l ast ; if your

appeti t e s and passio n s do n o t c ro ss u p o n y o ur reaso n if you stan d
c le ar o f r ash n e ss an d do n o t co mpl ai n of yo u r de s t i n y an d have
, ,

n othi n g of i n si n ce r ity an d self love to i n fe c t yo u You se e what a

-
.

fe w poi n t s a m n h as to ga n i n order to a h appy an d godlike way

a i

of li v i ng ; for he th at c o me s th us far p erfo r ms all whi c h the

i mmo r tal p owers require of h im .

VI I n ear n e st at thi s rate of manage me n t thou u se st th y self

.
,

v ery co ar sely n e ither ha st thou mu c h ti me left to d o r ight to thy

,
1

ho n o ur For life h urrie s o ff apace thi n e is al mo st up already an d

.
,

yet i n ste ad of payi n g a due regard to thy o wn re aso n thou has t ,

laced thy h ap p i n e ss in the fa n cie s of other me n

p .

VII DO n o t let acciden t s di sturb or outward object s en gro ss

.

your thought s but kee p yo ur mi n d quiet an d u nen gaged that y ou

, ,

may be at l e i su re to lear n so me w hat th at is good ; and do n o t

r amble fro m o n e thi ng to an other There is likewi se an o ther .

d ngero us sort of ro v i ng to be a v oided For so me p eo ple are

a .

b usy and yet do n othi n g ; they fatigue an d we ar the msel v e s o ut

, ,

an d yet drive at n o
poi n t n or pro po se an y ge n eral e nd of actio n or
,

design .

VIII A . man can rarely mi scarry by bei n g ig noran t of an other s ’

1
Se e se ct . 16 .
 A Discou rse zo itb Himse l/f 15 5

thought s ; but he that doe s n ot atte n d to h is o wn is certai n ly un

h appy .

IX The reflectio n s followi ng ought al way s to be at han d T o

. .

c o n sider well the n atu r e of the u n iv e r se an d my o wn together with , ,

the c o mmu n icatio n and refere n ce bet w ixt the m ; an d in wh at

degree of p ro portio n an d quality I stan d with re spe c t to the w hole ;
an d that n o mo r tal c an hi n der me fro m acti n g an d sp eaki n g
suitably to the c o n d itio n of my bei n g .

X Theo phrastus in co mpari ng the degree s of faults ( as we

.
,

co mmo nl y speak) t alk s like a philo so pher where he affirms th at

, ,

tho se i n stan c e s of mi sbeh avio ur whi c h p roceed fro m de sire are

greater th an th ose of whi c h an ger was the occasio n 1 For a man .

that is an gry seems to quit h is hold u n willi ngly to be tea ed out of ,

z

h is rea so n an d st art o u t of r ule before he is aware

,
But he that .

ru ns riot o ut of app etite and p lea sure is swayed by a liberti n e

ri n ci le an d a e ar s a more sc an d alou s o ff e n der The hilo so pher
p p pp , p .

therefore was ce r t ai nly right in pro n o un ci n g u p o n the differe n c e of

the ca se for the fi r st look s like an i nj ured p er so n and is vexed , ,

an d as it we r e forced i n to a p assio n wherea s the other begi n s with

, , ,

i n cli n atio n an d c o mmit s the fault with a gu st

, .

XI Ma nage all yo u r actio ns an d tho ughts in such a manner as

.

if yo u were ju st goi ng to step i n to the gra v e And w h at great .

matter is the b usi n e ss of dyi n g ? If the god s are in bei n g you ,

c an suffer n o har m An d if they are n ot or t ake n o care of u s

.
,

mortal s w hy the n I mu st tell you that a world without either god s

,
‘

or pro v iden c e is n ot worth a man s while to live in Bu t there is ’

.

n o n eed o f thi s su p o sitio n ; the bei ng of the gods an d their

p ,

co n cer n in hu man affairs is beyo n d di sp ute An d as an i n stan ce , .

of thi s they ha v e put it in h is p ower n ot to fall i n to any c alamit y

r
p p o erl y s o c alled 2
An d if other mi sfort un e s (as we co un t the m)
.

had been really evil s they would have p rovided agai n st the m too , ,

an d fur n i shed the m with ca p a c ity to a void the m A n d here I wo uld .

gladl y k n ow how th at whi c h cann ot make the man wor se sho uld
make h is life so ? T o sp e ak cle arly I can n e v er be p ersu ad e d that ,

the first cau se can be charged with the w an t of po w er skill or , ,

i ncli n atio n to t ake care of these matte r s ; or that n ature should ,

co mmit such an error as to sufle r th i ng s really good and evil to '

1 Thi i id b s s sa e cau se th e S t i t
o cs e s e e me d i
all s n s e ua
q l .

2 Th mp r r e e e o me ans th t
a no man is un d r
e a n e c e ss it y o f co mmittin g an

i mm r l
o ati on ac .
156 Conversation of Empe ror M a rcus A n ton in us
happe n pro mi sc uou sl y to good an d bad me n No w living and .
,

dyi n g ho nou r an d i n famy ple asure an d pai n ri che s and p o v erty

, , , ,

all th e se thi ng s are the c o mmo n allot me n t of the virt u o u s an d

di orderly Why so ? Be c au se they h ave n othi n g of i ntri nsic

s .

c reditable n e ss or sca n dal in their n atu r e and t herefore to speak , ,

pro p erly are n either good n o r bad

,
.

XII A man s reaso n will easil y co nvi nce h im h o w quickly all

.
’

c o r pore al thi ng s moulde r o ff an d v an i sh both in app eara n c e an d

,

me mory an d are n either so mu c h as see n or talked of The sa me

,
.

fac ulty will i n for m h im of the quality an d si e of the objects of z

se n se p artic ularly tho se which char m u s with plea sure frighte n u s

, ,

wi t h p ai n or are mo st ad mired upo n the score of reputatio n A

, .

little thi nki ng will sho w a man how i n si gn ifican t de spicable and , ,

paltry the se th i n g s re an d h o w soo n they wither an d go off

a ,
It .

w ill Sho w o ne wh at sort of bulk tho se p eo ple are of u po n who se ,

fancy an d good w ord the bei ng of fame depe nd s Thu s a man may .

exami n e the p oi n t of dyi ng whi c h if o n c e ab stracted fro m the po mp

,

and terror of the idea it will be fo un d n othi n g more th an a pure

n at u ral ac ti o n Now he that dread s t he c ourse of n ature is a child

. .

Be side s there is gen eral adva n tage in the ca se La st ly we should

,
1
.
,

c o n sider ho w n igh we are related to the deity an d in what p art of ,

our bei ng an d wh at beco me s of that ho nourable side when th e

,

co mpo sitio n is broke n .

XIII Nothi ng can be more u n happy th an the curio sit y of that

.

man th at ran ge s every w here and dig s i nto the e arth for di scovery ;
,

th at is wo n de r fully b usy to force a passage i n to other p eople s ’

thought s and dive i n to their bo so m but doe s n o t c o nsider that

, ,

h is o wn mi n d is l arge e n o u gh for i n quiry an d e n tert ai n me n t an d ,

that the care an d i mprove me nt of hi mself will aff ord h im suffi c ie n t

bu si n e ss And how is all thi s to be do n e ? Why by bein g n either
.
,

passio n ate n o r heedle ss n o r yet di sple ased u p o n any accou n t either

,

with the god s or me n For as fo r the god s their ad mi n i stratio n

.
,

ought to be reve r ed u po n the score of excelle ncy and statio n .

An d as for me n thei r actio ns should be well t ake n for the sake o f

,

co mmo n ki nd r ed be side s they are o ft e n to be pitied for their

, ,

ig nora n ce of good an d evil ; which i n ca pacity of di sc er ni ng betwee n

moral qualiti e s i s a g r e ater mi sfortu n e th an that of a bli n d man
who cann ot di sti n gui sh bet w ee n white an d black .

XIV . Su ppo se y ou were to live three thou san d or if y ou , , p lea se,

1
S s t 3 ee ec . .
158 Con ve rsa tion of Empe ror M arcus A n ton in u s .

and the i ntere st of the u n i v e r se for the se two are both the olde st
and the be st r ule s we an go b y c .

XVII The exte n t of h uman life is but a p oi n t ; matter is in a

.

per pe t ual flux ; the fac ul t i e s of se n se an d p er c e ptio n are w e ak

and u np e n e tr a tin g ; the body sle n derly put togethe r an d bu t a ,

re mo v e fr o m p ut r efac ti o n ; the so ul a rambli ng sort of a thi n g .

Fo rt un e and futurity are n o t to be gue ssed at ; an d fame does n o t

al w ay s st an d u po n de se r t an d judg me n t I n a word th at which .
,

belo ngs to the body st re ams o ff like a river and what the so ul h as ,

is bu t dre am and b ubbl e ; life to t ake it rightly is n o other th an , ,

a ca m aign or c o u r se of tra v el s ; an d p o s t h u mou s fa me h as little

p
mo r e in it tha n Sile n c e an d ob sc urity 1 Wh at is it the n that will .

stick by a man an d p rove sig n ifica n t ? Why n othi ng but wi sdo m ,

an d philo so phy N o w the fu nc tio n s of thi s q uality co n si st in

.

kee pi n g the mi n d fr o m i nj ury an d di sgrace su perior to pleasure ,

an d p ai n fr e e fr o m st ar t s an d rambli n g w ithou t any v a r n i sh of

, ,

di sse mbli n g an d k nave r y an d as to h ap pi n e ss in de pe n de n t of the

, ,

motio ns of an other F urther p hilo so phy bri ng s the mi n d to t ake

.
,

thi n gs as th e y fall and ac qu ie sc e in the di strib utio n s of Pro v ide n ce

, ,

i nasmuch as all eve n t s pro c eed fro m the same c au se with it self ;
an d above all to h av e a n e asy r o s e c t of death as b i n g n othi n g
p p e ,

more th an di ssol v i n g the co mpo sitio n and t aki ng the e le me n ts to

p ie c e s N o w if the ele me n t s the mselve s are n ever t he w orse fo r
.

ru n ni ng off i n to o ne an o ther w h at if they sho uld all u n cl asp an d

,

c h an ge their figu r e ? Why should any man be co n ce r n ed at the

c o n seq ue n c e ? A ll thi s is but n ature s method ; n ow n ature n ever ’

doe s any mi schie f .

Writte at n C arnan tu m, 2
a town of P an no n ia or Hu ngary , .

BOOK III .

I WE ought n ot o nly to r e me mber th at life is perpetuall y weari ng

.

o ff ,
n d in a lite r al
a o n su mp t io n but al so to co n sider that if a
c ,

ma n s li n e sh o uld h appe n to be lo n ger t han o r di n ary yet it is

’

u n certai n whether h i mi n d will keep pa c e with h is years and

s ,

aflo rd h im se n se e n o ugh for bu si n e ss an d s ecul atio n an d to look

p ,

1 Se e B k iii
oo . se c t . 10, B k iv
oo . se c t .
35 .
9 Suppose dt
o be P r b rg
es u .
 A D iscourse w itb Himse lf 159

i nto the n ature rea so ns and refere n ce s of thi n gs both hu man an d

, ,

di v in e ; for if the u n derstan di ng fall s off an d the man begi n s to ,

dote wh at doe s he signify ? It is true the mere an i mal life may

,

go o n he may breathe an d n ouri sh an d be furn i shed w ith p erce p

, ,

tio n an d appetite but to make an y p ro p er use of hi mself ; to wo rk

h is n otio n s to an y c learn e ss an d co n si ste n c y ; to st ate d uty an d
circu mstan ce an d practice to de c e n cy an d exactn e ss ; to kn ow
whether it is ti me for h im to walk out of the world or n ot 1— as to ,

all the se n oble fu n c tion s of reaso n and j udgme n t the man is ,

p erfe c tly dead already It co n cer n s us therefore to p u sh forward

.

an d make the mo st of our matter s for death is c o n ti n u all y ,

a d v an c i n g ; and be side s th at our un der standi ng so meti me s die s

,

before u s and then the true purp o se s and sign ificancy of lif e are
,

at an e n d .

I I It is worth o n e s while to ob serve that the le ast de sign and

.
’

al mo st u n be sp oke n effect s of n ature are n o t without their beauty .

Thu s to u se a si militude there are crack s an d little break s on the

, ,

surfa c e of a loaf whi c h though n ever i n te n ded by the baker h ave

, , ,

a sort of agreeable n e ss in the m w hi c h i n v i t e the app etite Thu s .

figs whe n they are mo st ri p e o pe n an d gap e ; an d oli v e

, , w he n s,

they fall of the mselve s an d are n ear decayi n g are p arti c ul ar ly ,

p r etty to lo o k at To go on ; the be n di n g of an ear of c o r n the

.
,

bro w of a lio n the fo am of a bo ar an d man y other thi n gs if you

, , ,

take the m si ngly are far e nough fro m bei ng han d so me but whe n
, ,

they are looked o n as part s of so mewhat el se an d c o n sidered with ,

refere nc e an d c o nn e c tio n are both or n amen tal an d afle cting Thu s

,
'

.
,

if a man h as but i n cli nation an d thought e n o ugh to ex ami n e the

rod ct of the u n iver se he will fi n d the mo s t u n ro mi si n g a
p u , p ppear
an c e s n o t u n acco u n t able an d that the more re mote a
, pp e n dage s
have so me w hat to reco mme n d the m One thu s p r e pared w ill .

p erceive the be auty of life as well as that of i mit atio n an d be n o ,

le ss ple ased to se e a tiger gri n in the tower th an in pai nter s a

’

sho p . Such a o n e w ill fi n d so methi n g agree able in the de c ay s of

age as w e ll as in the blo sso m of yo uth I gr an t many of the se .

thi ngs wo uld n ot c h ar m us at the fir st bl ush to p r o n o un c e r ightly ,

a man must be w ell affe cted in the c ase an d thoro ughly acquai n ted ,

with the method s and h ar mo n y of nature .

III Hippo c r ate s who c ured so man y di sease s was n o t able to

.
, ,

re c over hi mse lf ; the Chald ae ans who foretold other p eo ple s death ,
’
,
at la st me t with their o wn A lexander Po mpey an d Juliu s C aesar
.
, , ,
1
Th e S t i
o cs a ll w d lf murd r
o e se - e .
1 60 Con ve rsation of Empe ror M arcus A n ton in u s
who had de stroyed so many towns and cut off so many tho usan d s ,

in the field were forced at las t to mar c h o ff the mselve s Heraclitu s

, . ,

who argued so much about the world s be ing se t o n fire peri shed ’

hi mself by a cou n ter ele me n t and was drowned in a dro psy , .

De mocritu s was eate n up with lice 1 an

d Socrate s was de spat c hed ,

by another sort of vermi n 2 And what are the se insta n c e s for ? .

Wh y to Show what we must all co me to Look you y ou are got

,
.
,

abroad you have made your voyage an d y our port ; debark the n
,

without any more ado if you h appe n to lan d u po n a n other world ,

there will be god s e n o ugh to tak e care o f you ; but if it be y our

fortu n e to drop i nto n othi ng w hy the n your virtue will be n o mo r e ,

solicited with p lea su re an d pai n the n you will h ave do n e drudgi ng

for y our carcase Whereas as matters go n ow the be st moiety of
. ,

y ou h as so meti me s the worst o ffi ce for if I mi stake n o t the o ne is , ,

all soul an d spirit wherea s the other is but dirt an d putrefac tio n
,
.

IV For the f uture do no t sp en d your thoughts u po n other

.
,

p eo ple u n le ss yo u are put u p o n it by co mmo n i n te r e st

,
For the .

p ry i ng i n t o fo r eig n b usi n e ss t h at is mu si n g u p o n the t alk fa n c ie s

, , , ,

and
co t i v anc e s of an other an d gue ssi n g at the w hat an d why
n r ,
-

of h is ac tio ns all thi s doe s but make a man fo rget hi mself an d

.

ramble fro m h is o wn reaso n He o ught therefore n ot to work h is .

mi n d to n o p urp o se n o r throw a supe r fluou s li n k i n to the c h ai n

,

of tho ught an d mo re e spe c ially to stan d c le ar of c urio sity an d

,

malice in h is i n qui r y An d to c o me h o me an d make all sure .

,

let it be yo ur way to thi n k u po n n o t hi n g bu t w h at yo u co uld fr eely

di sc o v e r if the q ue stio n was put to y ou ; so t hat if y o u r soul was
,

th us l aid o pe n there wo uld n o thi n g app ea r but wha t was si n cere ,

good n atured and publi c sp i r i t ed ; n o t so mu h as o n e liberti n e or

- - c

lux u r io us fan cy n othi n g of litigiou sn e ss e n vy or u n reaso n able

, , ,

susp i c io n or an ythi n g el se whi c h would n o t be r the light w i t hout

, a

blu shi ng A man th us qualified may be all o w ed the fi r st r ank

.

amo n g mo rtal s ; he is a sort of p r ie st an d mi n i ster of the god s ,

an d make s a right u se of th e deity w ithi n h im ; 3 by the assi sta n c e

of which he is p re served u n i nfected with p leasu r e i nvul ne r able ,

agai nst pai n ; out of t he reach of i njury an d ab o ve the mali c e of ,

ill p eople Thus he w re stle s for the n o ble st p r i e 4 stan d s fi rm o n

. z ,

the mo st sli ppery gr o u n d an d kee ps h is feet agai n st all h is passi o ns

,

to go o n with h im h is ho n e sty is right st e rli ng an d to uche s as

, ,

I thi 1
t ry b t D m rit th mp r r m t b i g l r
n s s o a ou e oc us e e e o se e s o e s n u a .

T h i f rm r A yt
1
e d M lit
n o e s n u s an e us .

S th 3
mp r r ll th
o e e l r i g f lty
e o ca s e so u or e aso n n ac u .

4
An a ll ion t
us o th e div r i e s o n s an d wr tli g i
es n n th e c ir cus.
16 2 Con ve rsa tion of E mperor M arcus A n ton in us
your i n cli n atio n s mi splace y our thought s and weake n your sati s ,

factio n by an y foreign p ur sui t s ratio n al choice an d be nevole n t

,

de sig n sho uld n ever be che c ke d But if you are for try i n g trick s ,

an d c o mp ou n di n g the matter ; if p o pu l ari ty an d p o w er if wealt h an d ,

p le asur e o n c e s trike yo u r fa n c y yo u are go n e ; the se n e w favourite s ,

w ill gover n yo ur mot o ns and ri de you at di scretio n Let yo ur

i , .

c hoice therefore ru n all o n e way an d be bold an d re solute for that ,

which s be st Now u se an d significancy is the p ro per te st of thi s

i .

q uality so th at the qu e stio n w ill be whether a thi ng i s servi c eable

to your ratio nal ca pac i ty i f so clo se with the o ffer ; but if it is n o ,

more tha n a se n sual advantage hold your h an d ; an d that y ou may ,

di sti n gui sh righ t ly keep your judg me n t u nbia ssed and do n ot let it
, ,

stick in the out side of matters .

VII Do n o t be fo n d of any thi n g or thi n k that for y our i n tere st

.
,

whi c h make s you bre ak y our word quit your mode sty be of a , ,

di sse mbli n g susp iciou s or outrageo us hu mour ; which puts you

, ,

u po n h ati ng any person an d i n cli ne s you to any practice which ,

would n o t bear the light an d look the wo r ld in the face Fo r he that .

value s the v irtue of h is mi n d and the dign ity of h is re aso n before ,

all other thi ngs is easy and well fortified and h as n othi ng for a
, ,

t ragedy to wo r k o n ; he la me n ts u n der no mi sfortu n e and wa n ts ,

n ei t her solit ude n o r co mp a n y an d whi c h is still more he n either , ,

flie s deat h n o r pursue s it but is perfectl y i n differe n t abo ut the ,

le ngth an d shortn e ss of h is life An d if he was to exp ire thi . s

mo me nt the w an t of war n i n g would n o t surp ri se him ; he woul d

,

n e ver struggle for more ti me but go o fl with dece n cy an d ho n our

‘

.
,

I ndeed he is soli c ito u s about n othi ng but h is o wn co nd uct an d

, ,

for fear he should fail in the fun ctio n s of re aso n prude n ce and , ,

ge nero si t y .

VIII If you exa mi n e a man that h as bee n well di sci plin ed by

.

philo so phy you will fin d n othi n g th at is u n so un d foul or f l se in h im;

, , ,
a

n othi n g that is se r vile fo

pp i sh or fo n d ; n o selfi sh n o ob n o xiou s
, , ,

a n d ab sc o n di n g
p racti c e s T o gi v e h im h is due h is bu si n e ss is
.
,

al w ays don e ; h is life may be sh o r t but n e v er i mpe r fect ; so that ,

n obody can sa
y he goe s off th e stage before the pl ay is q uite acte d .

IX The h appi n e ss of yo u r life de pen d s u po n the qu ality of your

.

thought s ther e fo re gu ard ac cordi n gly an d t ke care th at you

, a

e n t ert ai n n o n o t io n s u n sui t able to vi r tue an d reaso n able natu r e .

Now in order to thi s yo u mu st be w ar y in y our a sse n t obedien t to

, ,
the god s an d be ne v ol e n t to manki nd
, .
 A D iscou rse w it/z H mse fi
’

z 163

X As for other specul atio n s thro w the m all out of your he ad

.
, ,

excep ti n g tho se fe w p re c e pt s ab o v e me n tio n ed ; re me mbe r i ng withal

t h at every man s life lie s all withi n th e pre se n t fo r the past is sp en t
’

an d do n e w ith an d the future is u n certa i n

,
Now the pre se n t if .
,

s tr ictly e xa mi n ed is but a p oi n t of ti me ,
Well the n life move s in .
, ,

a very n arrow co m a ss e s an d me n live in a p oor c o r n e r of the

p y ,

w orld too ; an d the mo st la sti ng fame will stretch but to a sorry

exte n t The p ass ge of it is u n eve n an d craggy an d therefore it
. a ,

c an n ot ru n far The frequ e n t bre ak s of succe ssi o n dr o p it in the

.

co nveyan ce ; for al as ! poor tran sitory mortal s k n o w little either

of the mselve s o r of tho se who were lo n g before t he m .

XI To the foregoi n g hi n ts you may add thi s which foll o w s

. .

An d th t is to survey an d defi n e every obje c t an d tho ught ext r a

a

o r di n ary and th at w ith suc h p e n etratio n as to di s e c t i t th r oughout s ,

p ull o ff its ma sk an d fuc us an d Vie w it in its n aked e sse n c e ; to call,

t he wh o le an d th e part s by their t r ue n ame s n d be truly i n for med a

of t hei r force an d nat u r e both si n gle an d in c o mpo sitio n For , .

n o thi n g is so likely to r ai s e the mi n d to p it c h of gre at n e ss as to a

b r i n g acc iden t s perso n s an d p r ete n sio n s to a true te st For

, ,
.

i n sta n c e to be ready to tell o n e self to what so rt of pu r po se thi s

, ,

t hi n g serve s an d what so r t of w orld it is whi c h make s use of it ;

,

wh at p ro portio n of v al u e it bears to the u n i v erse an d wh at to me n ,

in p arti u lar ; to me n I say w ho are c iti e n s of th at gre at C api t o l

c , ,
z ,
1

in re sp e c t of w hi c h all other to w n s are n o more th an si n gle familie s .

T o r e t u r n my b usi n e ss is to ex ami n e n i c ely i n to the p r e se n t obj e ct ;

to k n ow w hat it is made o n an d how lo n g it will l ast ; w h at virtue ,

it r equi r e s of me an d gives o c c asio n to whether fortit ude or trut h

, ,

good natu re or good faith si mpli c ity frug ality an d so for th U p o n , , , .

every i mpre ssio n an d acciden t a man sho uld be r e ady to pro n ou n c e , ,

—thi s was se n t me b y heave n thi s i s a co n seq u e n c e of d e sti n y thi s '

c o me s fro m ch an c e overr uled by Provid e n ce ; an d thi s o t her was

,

do n e by o n e of the same c l an family 2 an d c orp o r atio n with my sel f , ,

.

It is true I do n o t like the usage but the man was a stranger to the
, ,

relatio n he stood in an d k n ew n o better But I am u n d e r n o n e o f

,
.

t hi s mi stake an d therefore I will be j ust an d fr ie n dly t o h im and

, ,

tre at h im by the l aw s of co mmo n so c iety for why sho uld any man
forfeit fo r h is ign oran ce an d lo se a n atural right ? However as to, ,

t hi gs i differe t I sh all take c are to look i n to the m too an d rate

n n n 3
, ,

them acco r di n g to their re spective value .

1 Th e o w rld .
2
Se e B k oo ii . se c t I
. .

3
The S o t i r kcs ec one d all thi g i di ff r t
n s n e en , e xc e p ti g h
n o ne s ty an d virt ue .
1 64 Conve rsa tion of E mp e ror M a rcu s A n ton in u s
XI I If yo u will be g o v e r n ed by re aso n and man age wh at lie s
.
,

befo r e yo u with i n d u t r y v igo ur an d te mper if yo u will n o t runs , , ,

o ut after n e w ga me but ke e p y o u r mi n d s ta n ch an d w ell di sc i pli n e d

, ,

as if thi s t r i al o f beha v io ur was yo u r la st ; an d t he n if you will but ,

sti c k to y o u r me a u e s an d be t r u e to the be t of yo ur self an d kee p

s r ,
s ,

y o u r fe ar s and d e si r e s fr o m go i n g fu rt h e r ; if livi ng up to y o u r
n at u r e mi n di n g a n
, pp o r t u n i t y an d st n d irig b o ldly by the truth
o ,
a ,

-if the se thi n g s I sa w ill s ati sfy yo u yo u may be a ha ppy man

y , , ,
.

N o w if yo u a e but willi ng the w o r ld c an n o t hi n der you fro m doi n g

,
r ,

a ll thi s .

XIII As your surge o n s h ave their i n st r ume n ts ready for sudde n

.

o c casio n s so be yo u al w ay s fu r ni shed wi t h r ule s an d p ri n c i ple s to

, ,

let yo u i n to the k n o w l e dge and exte n t of t hi n gs h uman an d di v i ne

for th e se two have their r efere nc e an d co nn exio n wi t h ea c h othe r .

The o nseq ue n c e is th at yo ur w h o le p r ac tice o ught to t urn up o n

c

t hi s su ppo sitio n ; fo wi t hout l o o ki n g i n to the n at ure an d ad min is

r

t ratio n of the god s yo u will fail in yo u r beh av io u r toward s me n ;

,

and thu s the rea so n i n g hold s backwa r d to the oth e r side of the

argume n t .

XIV Do n o t go too f r in your b o ok s an d o ve rgrasp y oursel f

. a , .

A l as yo u h av e n o ti me left to p er use y o u r diary 1 to read over th e ,

G r eek an d Ro m n hi sto r y or so mu h s yo ur o wn c o mmo n pl ace

a ,
c a -

b o ok w hich yo u coll e t ed to serve yo u w hen yo u w e re old Co me

,
c .
,

d o n o t fl atter an d de c ei v e yo ur self ; l o o k to the mai n c h an ce to the ,

e n d an d d e sig n o f r e adi n g a n d mi n d life mo r e tha n n otio n I say , .

,

if you h ave a ki n d n e ss fo r your p erso n drive at t he practice and , ,

hel p yo urself for th at is in yo u r o wn p ower

, .

XV M an y p eo ple do n ot k n ow th e t r ue o mp ass an d ex t e n t of
. c

l ang uage For i n st an c e they are n o t a w are i n h o w many se n se s

.
,

the wo r d s t o te al to buy to so w t o be at q uie t may be t ake n

,
s , , , , ,

n o r ho w muc h mea n i n g the d u t ie s o f life c a r ry in the m The se .

actio ns a e co mmo n ly ei t her str aite n ed in t he n o t io n o mi sap plied

r ,
r

in th e e n d To say n o mo r e o f it he th at would view thi s matte r

.
,

rightly must thi n k a littl e an d look i nward ,

.

XVI The r e a e t h r e e thi n g w hi h belo n g t o a man— the body

. r s c ,

the so ul n d th e min d An d a t o t he p r o p e rtie s of the di v i si o n 2

,
a . s ,

se n s t o n belo n g s to the body a p p e t ite to th e soul an d rea so n to

a i , ,

D Ac ie r
’
1 .

3
Th e e mpe r o r mak e s a di ti tis nc on b twe e en th e so u l an d th e mi nd , o r sp irit .
166 Con ve rsa tion of E mpe ror M a rcu s A n ton in u s

N o w, o n e s o wn b r e ast is a p l ac e the mo st fr ee fro m ro w d an d

’
c

n oi se in the wo r ld if a ma n s retro spectio n s are e asy h is thought s

’
, ,

e n tert ain i ng an d h is mi n d w ell in order Y o ur way is ther e fore to

,
.

make freq u e n t u se of thi s r e t ire me n t an d r efr e sh yo ur virt u e in i t ,

.

An d to thi s e n d h e alway s p rovided wi t h a fe w sho r t u nc o n te sted ,

n otio n s to kee p yo u r u n de r st an di n g t r ue an d make yo u e asy in

, ,

yo ur b usi n e ss Fo r i nstan ce wh at is it th at trouble s you ? I s i t

.
,

t he w i c ked n e ss of the w o r ld and the ill u sage you meet with ? I f ,

-

thi s be yo ur c ase o ut w ith your an tidote an d c o nsider that man ki n d

, ,

were made for mu t ual adva n tage ; that fo r be aran ce is o n e part of

,
m
j usti c e an d th at p eo pl e mi sbehave the sel v e s ag i t their will a n s
1
.

Co n sider like w i se h o w man y me n have e mb r oiled t he mselve s an d ,

spe n t their d ay s in di sp ute s an d an i mo sitie s an d wh at did they get

by it ? Why they h ad more tro uble an d it may be le ss of life than

, ,

they would h ave h ad Be qu iet the n an d do n o t di st ur b yourself .

, ,

to n o pu rp o se But it may be the governme n t of th e world d o e s

.

n o t ple ase you ; take o ut the other n otio n an d arg ue th u s Either ,

.

Pro v ide nc e or chance sit s at the hel m if the first t he ad mi n i stratio n ,

ca nn ot be que stio n ed ; if th e l atte r there is n o me n di ng of it Be side s ,

.
,

yo u may re me mber that the w orld is as it were o n e great city an d , ,

corp ora t io n But p o ssibly the ill state of your health affl i c ts yo u
.

p r a y reflec t your so u,
l doe s n o t lie in yo u r lu n g s n o r your re aso n in ,

y o ur bre ath so th at if you a e so mewhat a sth matic or out of order

, r ,

it is n o su h g r eat matter No n o t if your mi n d will retire an d

c .
,

t ake a vie w of he r o wn p rivilege an d p ower an d whe n sh e h as do n e ,

thi s r e c olle c t he r philo so phy b o ut plea sure an d pai n an d to w hich

,
a ,

sh e h as for merly asse n ted Well ! it may be the co n cer n of fame .

s i t s h ard u p o n If yo u a e p i n ched here c o n sider h o w qu i c kly

yo u . r ,

all thi ngs van i sh an d are fo r gotte n ; what an i mme n se chao s there
s ta n d s w hat an exte n t of d ark n e ss an d c o n fu sio n o n either side of
,

etern ity 2
.A ppl ause ! co n sider the e mp ti n e ss o f the so u n d the ,

p re c ari o us te n u re the little j udg me n t of tho se that gi v e it us an d

, ,

the n arro w c o mpass it is c o n fi n ed to For the whole globe is but .

a p oi n t an d of t hi s little how little is i n habited ? An d w here it is

,

p eo pled you will have n o rea so n to brag eithe r of the n u mber or

,

quality of your ad mi r ers U po n the wh o le do n o t forget to retire .

,

i n to the se at of yo ur reas o n and above all thi ng s let there be no ,

hali ng n or struggli ng in the c ase but move freely an d g r a c efully , ,

an d ma n age mat t er s like a man of s e n se an d s irit like a bu r gher

p ,

of the whole world an d like a cre ature that mu st die shortl y An d

, .

amo ng the re st of yo ur sto c k let the se two maxi ms be alway s ready ,

1 Se e B k viii ct 14 wh r th
oo . se .
, e e e e mp e r o r g iv es h is r easo ns fo r this pa rd a o x.
3
Of e t r ty p t d t rn ity t
e ni as , an e e o c o me .
 A D iscou rse w ith H imse lf . 16 7

first that it is n ot thi ngs but th ought s which give di sturban ce ; for
, , ,

thi n gs keep their di sta n ce and tea se n obo d y u n til fan cy rai se s the , ,

sp l e e n an d gro w s u n t o ward The se c o n d s to co n sider that the

1 i
.
,

sc e n e is j u st shifti n g an d slidi n g o ff i n to n othi n g and th at you ,

y o urself h av e see n abun dan ce of great alteratio n s I n a word .

,

ge n e rally sp eaki ng the world is all re v olutio n an d co n duct little

, ,

better th an fan cy fi ‘

IV If the faculty of u n derstan di n g lie s in co mmo n amo ngst us

.

all the n r e a so n the e fle c t of it mu st be co mmo n too — that rea so n

'

, , , , ,

I say which govern s prac tice by co mmand s an d prohibitio ns

,
.

Fro m whe n c e we may co n cl u de that man ki n d a r e u n der o ne

co mmo n regul ati o n ; an d if u nder o ne c o mmo n law they mu st be ,

fellow citi e n s an d belo n g to the same bod y p olitic Fro m when ce

- z , .

it w ill follow that the w hole world is upon the matter but on e
c o mmo n w e alth ; for cert ai n ly there is n o other so c iety in which

man ki n d can be i n corp orated No w thi s c o mmo n fu n d of un der .

sta n di n g re aso n an d law is a co mmodity of thi s same c o u n t r y or

, , , ,

whi c h way do mort al s light o n it ? For as the four di sti n c tio n s in

my body belo n g to so me ge n eral he ad an d specie s of mat t er ; for
i nstan ce t he e arthy part in me c o me s fro m the di v i sio n o f e ar th ;
,

the w atery belo ngs to an other ele me n t ; the airy parti cle s flow fro m
a third Sp ri n g an d tho se of fire fro m o n e di sti n ct fro m all the
,

former For by the way n othi ng c an n o more p roduce so methin g

.
, , ,

tha n so methi ng can si n k i n to n othi ng An d thu s in p r opo rtio n to .

the reaso n i n g u po n my co n stitutio n o ur u n derstan di n g mu st have ,

a ca use an d proceed fro m so me quarter or other

, .

V De ath an d ge n eratio n are both my sterie s of n ature an d so me

.
,

what re se mble each other ; for the fi r st doe s but un twi st tho se
ele me n t s the latter had w r ought together No w there is n othi ng .
,

that a man n eed s be a sh amed of in all thi s n othi n g but wh at h is

rea so n may dige st an d wh at re sult s fro m h is make and co nstitutio n
, .

VI Practice s and h umour s are ge n e rally of a piece ; su ch u sage

.

fr o m such sort of me n is in a mann er n ece ssary To be su rpri sed .

at it is,in e fe t to w o nde r at the eager quality of v i n egar Pray

f c 3
.

c o n sider th at both you an d your e n e my are d r o

pp i n g o ff an d that ,

ere lo ng your very me mo r ie s will be exti n gui shed .

1
Se e oo B kv . se c t. 19, B k viii
oo . se c t .
47 , an d a lib .

1
Se e oo B k i i . se c t . 15 .

3
I t is p o r b bl a e th e e mpe ro r mad e thi r fl ti s e ec o n up o n r e ce ivi ng so me gr tea
16 8 Con ve rsa tion of E mperor M a rcus A n ton in us
VII Do n o t supp o se yo u are hu r t
.
,
an d your co mplai nt cease s ,

an d t he n n o d amage s w ill be do n e .

VIII That which doe s n ot make a man wor se doe s not make
. ,

h im li v e w o r se ; an d b y c o n seque nc e he h as n o harm b y i t e i t her

o n e w a y o r t he other .

IX N at ure. was obliged to act in thi s mann er for her o wn c o n

ve nie n c e .

X Take n otice th at all eve n ts 1 tu rn u po n merit an d co n gruity

.

whi ch if you ob serve n icely yo u will n o t o nly p erceive a c on

, ,

n e c tio n be t wee n ca u se s an d e ffe c t s but a sovereign di stributio n of ,

ju stice w hich pre side s in the ad mi n i stratio n an d give s every thi ng its
,

d ue . Go o n with thi s re mark an d let all your ac tio n s an swer the ,

c h ar a c ter of a good man I mea n a good man in the strict n e ss an d ,

n otio n of philo so p h y .

XI I f a m n affro n ts you do n ot go i n to h is o pi n ion or thi nk

. a , ,

j ust as he w o uld h av e y ou No ; look u p o n thi ngs as re ality .

pre se n t s the m an d form yo ur judgme n t ac c ordi n gl y

, .

XII Be al way s provided w ith pri n ci ple s for the followi n g

.

pu r po se s : Fir st to e n gage in n o t hi n g but what re aso n di c tate s

, ,

w h at the sovereig n an d legi sl ative par t of yo u shall sugge st for the

i n tere st of ma nki n d Seco n dly to be di spo sed to quit y o ur
.
,

o pi n i o n and alter your me a sure s whe n a frie n d sh all give yo u good

gro un d s for so doi n g But the n the re aso n s of changi n g y o ur mi n d
.

ou ght to be drawn fro m the co n sid e r atio n s of j u stice p u blic good , ,

o r so me such ge n erou s mo ti v e ; an d n o t becau se it plea se s y o u r

fan cy or p r o mote s y o u r re putation .

XIII H av e yo u any se n se in y o ur he ad ? Y e s Why do

. .

you n o t make use of it the n ? Fo r if thi s fac ulty doe s but d o its
,

ar t I ca nn ot se e wh at more y ou n eed wi sh fo
p ,
r.

XIV A t p r e se n t your n ature is di sti n gu i shed an d sta n d s apart ;

.

but ere lo n g yo u will van i sh i n to the w hole Or if you ple ase yo u .

, ,

will be ret u r n ed i n to that active an d prolific rea so n which gave

y ou your bei gn
2
.

1 Th t i whi h p r d fr
a s, c oc e e o m th e fir t
s cause .

1
Th St i cs ppose d th
e o su e so u l a p t
ar of th e d ity
e , an d th at it w as ab rb d
so e
in him ft r d th a e ea .
1 70 Con ve rsation of E mpe ror M a rcu s A n ton in us
the se virtue s st an d in n eed of a good word ? or are they the worse
for a bad o n e ? I ho pe a dia mo n d will shi n e n ever the le ss for a
man s bei ng sile nt abo ut the worth of it ; n either is there any
’

n e c e ssity of flouri shi n g u p o n a p iece of gold to p re serve the i n tri n sic

of the me t al .

XXI If hu man soul s h ave a bei n g after death which way h as

.
,

the ai r made roo m for the m fro m all eter n ity ? Pray ho w h as the
e ar t h b e e n c a pac io u s e n o u gh to re c ei v e all the bodie s buried in it ?

The re sol utio n of thi s l atter que stio n will sati sfy the former For .

as a co r pse after so me co n ti n uan ce turn s i n to d ust an d make s way ,

for an o t her so when a man die s and the spirit is let loo se i nto the
, ,

air it hold s o ut for so me ti me aft e r which it wears off an d dro ps

, ,

in p iece s An d w he n thi ng s co me to thi s pass it is either re n e w ed

.
,

n d lighted up i n t o an other so u l or el se ab sorbed i n to that of the 1

a ,

u nive r se ; and th us they make roo m for su c ce ssio n And thi s may .

s erve fo r an a n swer u po n the su pp o sitio n of the soul s surviv i n g the

’

body Beside s we are n ot o nly to co n sider the va st number of

.
,

b o die s di spo sed of in the mann er above me n tio n ed but wh at ,

i n fi n ite n u mber are every d ay devoured by man ki n d an d other livi n g

c re ature s an d as it were b u r ied in their sto mach s ; an d yet b y the
,

tran smutatio n of the food i n to blood an d h umo ur s an d by the c o n ,

v e yan c e of p e r sp i r ati o n there is sto w ag e e n o u gh An d n o w whi c h

, .
,

way can a man t ake a p ro spect of the t ruth an d t r ace the hi story ,

of n ature ? Why in order to thi s yo u must divide the thi ng in,

qu e stio n i nto matter an d form 2 .

XXII Do n o t run riot . . Kee p y our u n derstandi n g true , an d

yo ur i n te n t io n s ho ne st 3 .

XXIII Wh ate v er is agreeable to y ou O u n iver se 4 is so to me

.
, ,

t oo You r thi ngs are n ever mi sti med your method s are a c c e pt
.

able an d yo ur se aso n s all spri n g an d su mmer to me ! Fro m you

,

a ll thi n g s p roceed su b si st in yo u an d retu r n to y ou An d if the

, ,
.

p o e t called A the n s the c ity bel o ved b y Cecro p s why may n o t the ,

world be styled the fa v o u rite tow n of Ju piter ?

I

XXIV If you would li v e. at yo ur e ase ,

y De mo c ritu s
sa s ,
man age
1
t i h ld th ul
The S o mp iti f fi
cs e e so a co os on o re an d air, but fi re was th e p re
d mi t l m t
o n an e e en .

“
By f rm th St i m t G d th ffi i t
1
o e o cs ean o , or e e c en cause o f all t hi ngs
.

S3
B oo k v se t 36 B k vii
ee t 54 . c .
, oo . se c . .

By th w rld th St i m ti m s un d r st oo d
e o e o cs so e e e Go d .
 A D iscou rse w it/t H imse lf 17 1

but a few thi n gs I thi n k it had bee n better if he had said Do

.
,

n o t hi n g but w hat is n ece ssary an d what beco me s o n e m de fo r ,

a

so ciety ; n othi n g bu t w h at rea so n p re sc ribe s an d in the order too sh e , , ,

r e scribe s it For by thi s rule a man may both sec u re th e quality

p .

an d dr aw in the b ulk of h is b u si n e ss an d h a v e the d o u ble p lea sure ,

of maki n g h is ac tio n s good and few i n to the b argai n For the .

g r e ate st part of w h at w e say an d do bei n g un n e c e s ary if thi s were ,

s ,

bu t o n c e retre n c hed w e sho u ld h ave both mo re lei sure an d le ss

,

di st u r b n c e An d t h e r efo r e b e fo e a man set s forw ard he sho uld

a . r

ask hi mself thi s q u e sti o n A m I n o t up o n the verge o f so methi n g ,

u n n e c e ssary and i mp erti n e nt ? Fu rther we sho uld apply thi s hi nt ,

to w hat we thi nk as well as to wh at we d o ; for i mp erti n en c e o f

,

thought dra w s u n n ece ssary a c tio n aft er it .

XXV Bri ng the matter to an i ssu e make an ex p eri me n t u p o n

.
,

yo u r self an d exami n e your p rofi c ien c y in a life of virtu e ; try how

,

yo u c n acqu ie sc e in yo u r fate an d w hether yo u r o wn ho n e sty an d

a ,

g o od n at ure will co n te n t you

- .

XXVI H ave you seen o n e sort of fortu n e ? P ra y vie w the other

.

too n e ver be di sturbed but red uce yo ur p erso n to its n at ural ,

b ulk an d be n o t c o n c er n ed fo r more th an belo ngs to you I s any

,
.

man guilty of a fault ? It is to hi mself t he n H as any ad v an t age , .

happe n e d to you ? It is the bo un ty of fate It was all of it p e . r

ord ai n ed you by the u n iver sal cau se U p o n the whole life is but .
,

short therefo re be j u st an d p ru de n t an d make yo u r mo st of it ; an d

, ,

whe n you d ivert your self be alway s upo n your guard , .

XXVI I The world is either the e fle ct of co n tri v an ce or chan ce

.

if th e l atter it is a w orld for all th at that is to say it is a regul ar

, , ,

an d be autiful structu r e No w can any man d i sc over sy mmet r y in

.
,

h is o wn sha pe an d yet t ake the u n ive r se for a h e ap of rubbi sh ? I

,

say the un iv e r se in w hi c h the v ery di sc ord an d co n fusio n of the

,

eleme n t s settle s i n to har mo ny an d order .

1

XXVIII There are several sorts of sca n dalou s te mp er s some

.
,

mali c i o u s an d so me effe mi n ate other s ob sti n ate b r u t i sh an d , , ,

sav ge
a So me hu mour s are childi sh an d sill y so me fal se an d
.
,

other s sc urrilou s so me merce n ary an d so me tyr an n ical

, .

XXIX Not to k n o w wh at is in the world an d n ot to k n ow what

.
,

i s do n e n the world co me s mu c h to the same thi n g an d a man is

i , ,

Thi ti i l v ll d g i t th hyp th i f E pi
1
s se c on s e e e a a ns e o es s o c urus.
1 72 Con versation of E mp e ror M a rcus A n ton in us
o ne w ay le ss a str an ger t ha n the other To p roceed ; he is n o
no .

be t ter th an a de serter th at re n ou n c e s public rea so n and the la w s of

Pro v ide n ce He i s a bli n d man th at w i nk s with h is u n derstan di n g
.

an d he i s a beggar that is n o t fu r n i shed at ho me but wan t s the ,

assi s ta n c e of an o t her He t h t fr et s hi mself sore be c au se thi ng s

. a

do n o t happe n j ust as he w o uld h ave the m is but a sort of an ulcer ,

of the w orld ; by mu r mu r i ng at the co u rse of n ature he quit s the ,

u n i v ersal body an d gai n s o nly the di sti n ctio n of a di sea se n ever

, ,

c o n sid e ri n g th at t h e same c au se w hi c h p rod u ced the di sple asi n g

acc ide n t made h im too A n d l astly he th at is selfi sh n ar r ow

.
, ,

so uled an d set s u p for a se parate i n te r e st is a ki n d of volu n tar y

, ,

o u t law an d di si n c o r po r ate s hi mself fr o m man ki n d

,
.

XXX Thi s phil o so pher h as n ever a wai stco at to h is coat the

.
,

other never a b o ok to re ad an d a third is h alf n aked an d y et they

,
-
,

are n o ne of the m di scouraged On e le ar n ed man h as n othi n g fo r .

h is sto mach n o r an other for h is lect ure s however they are re solved
, ,

to star v e on an d be w i se in de sp ite of mi sfortu ne

,
.

XXXI Be ti sfied with your bu i e

. sa lear to love wh at s n ss, an d n -

you were b r ed to ; an d as to the re mai n der of your life be ,

e n t irely re sig n ed an d let the god s do their ple asure ; an d whe n

,

thi s is don e be n either sla ve n or tyran t to a n ybody

, .

XXXII To begi n so mewhere ; co n sider how bu si n e ss hu mour

.
, ,

and fo r t un e w e n t w ith the w o r ld in Ve spasia n s ti me c o n sider thi s

’
,

I say an d you w ill fin d man ki n d j ust at the same pass they are n o w
, ,
—so me marry i n g an d so me co n cer n ed in ed u catio n so me sick an d
, ; ,

so me dyi n g ; so me fighti n g an d s o me fea stin g ; so me drudgi n g at

,

t he pl o ugh an d so me u po n the Ex ch ange so me w ere too affable

, ,

an d so me overgrow n wi t h c o n ceit ; o n e was full o f je alo u sy an d ,

t he o t her of k n v e ry He r e you migh t fin d a parc el wi shi n g for the

a .

death of their fri e n d s an d the r e a seditio us c l u b c o mpl i n i n g of

,
a

the ti me s ; so me lo v ed th e ir w e n ch e s and so me their b g s ; so me ,

a

gras pe d at the co nsul shi p an d so me at the sc e ptre W e ll ! all is

, .

o v er w i th t hat ge n eratio n lo n g si n ce C o me fo r w ard then to the .

, ,

reign o f Traj an ; n o w here you w ill fi n d mo r t al s in the s me Circle a

of bu si ne ss and fo lly they we r e in before ; but they are ll go n e a

too Go o n w i t h the c o n te mpl atio n an d ca r y it to o t her ti me s

.
,
r

an d cou n t r ie s ; an d here yo u w ill se e ab un d an c e of p e o p le ve r y ,

bu sy an d big w ith their proje c ts dro p o ff pre sen tl y an d mo ulder to , ,

du st and a she s More par t i c ul arly rec olle c t th o se wi t hi n your o wn

.

me mory w h o have bee n h u rried o n in the se v ai n pu rsuit s ; ho w

1 74 Con ve rsa t ion of E mp e ror M a rcu s A n ton in us
body an d th at t o be
,
an ho ne st man is the o nly way to be a
w i se o n e ?
XXXVII I To u nderstan d the tr ue qu ality o f peo ple yo u must
.
,

look i n t o their mi nd s an d ex ami n e t h e ir pursui t s an d ave r si o n s

,
.

XXXIX Yo u r pai n can n ot lie in an other ma n s he ad n either

.
’
,

can h is mi sman ag e me n t be y our mi sfortu n e ; n ay fu r ther the , ,

decle n sio n of yo u r health or the acc ide n t s in your car c se n eed ,

a ,

n o t affect yo u Where the n are you passi v e an d vul ne r able ? Why

.
, , ,

in th at part of you that for ms judg me n t s an d o p i n io n s of thi n g s .

Do n ot i magi n e you are hurt an d yo u are i mpregnable Su ppo se ,

.
,

the n yo ur fle sh was h acked seared or putre fie d for y ou r life let

, , , ,

yo ur fan c y lie still ; that is do n o t c o n clude what is co mmo n to

1
,

good o r ill me n can be good or evil in it self ; for that which may be
everybody s lot mu st in its o wn n ature be i n di ff ere n t
’
.

XL Y o u o ught freque n tly to co n sider that the world is an

.

an i mal c o n si st i n g of o n e soul an d body ; th at a u n iver sal se n s e

2
,

run s t h r o ugh the wh o le mass of matter You sho uld likewi se .

refle c t how n atu re ac t s by a joi n t e ff ort an d as it were altogether ; ,

an d h o w everythi n g c o n t ribute s to the bei n g of everythi n g An d .

l astly wh at co n n ectio n and subordi n atio n there is between cau se s

,

an d effe c t s .

XL I Would you kn o w what y ou are ? E pictetu s will tell you

.
‘

that you are a livi ng so ul that drags a carca se abo ut with her .

XLII Thi ng s that sub si st u po n c h an ge an d owe their bei n g to

.
,
“
i nst ability can n either be co n siderably good n or bad
, .

XLIII The world h u rrie s o ff apac e and ti me is like a rapid

.
,

rive r ; a thi n g is n o soo n er w ell c o me but it is p ast ; an d th e n

an o the r is p o sted after it an d it may be at le n gth the fir st w ill ,

ret urn u n de r an other appe a r an ce .

XLIV Whatever happ e n s here is as co mmo n an d w ell k n ow n

.

as a ro se in the spri n g or an apple in aut umn ; of thi s ki n d are ,

di se ase s an d de ath calu mny an d u n dermi n i n g an d se v eral other

, ,

thi ngs w hich rai se and de pre ss the spi r its of un t hi nki ng peo ple .

A St i l rh d m t d o ca o o on a e .

2 Th e S o t i b li v d cs e e e th e w rld im t d
o an a e , an d th t a God w as th e so u l of it .

3
Se e oo B k vii t . sec . 2 3, an d lib a .
 A D iscou rse w it/i Himse lfi 1 75

XLV A nteceden t s an d c o n seque n ts are dexterou sly tied

.

together in the w o r ld ; thi ng s are n o t carele ssly thro w n o n a heap ,

an d joi n ed more by n u mber th an n at u r e but as it were a r tifici al ly , , ,

i n l aid i nto eac h other And as the pre se n t se t of appe aran c e s a e

. r

v ery curi o usly co n trived so tho se u po n the sto ck s are carried o n

,

by rule an d co me forward with great u n ifo rmity

,
.

XLVI The element s are always shifti n g their forms an d trans

.
,

muti ng i n to each other therefore do n o t forget the sayi ng of ,

Heraclitu s th at the earth dies i nto water w ater i n to ai r air i n to

, , ,

fire and so backward Re me mber likewi se the story of the man

, .

that travelled o n without kn o w i n g to wh at place the way would

,

bri n g h im an d that man y peo ple co nte st the p oin t with th t

,
a

reaso n th at gover n s the world and with which they are d aily c on ,

versan t an d see m p erfectly u nacquai n ted with tho se thi n gs whi c h

,

o c c ur daily Further we must n ot n od over bu si n e ss nor dre am

.
, ,

away life like p eo ple who fan cy they are mightily e mployed when
, ,

t hey are fast in their bed s Neither are we to be wholly govern ed .

b y traditio n ; for that is like childre n who believe a n ythi n g their

pare n t s tell the m .

X LVII P ut the case so me god should acquai n t you

.
,
were , yo u
to die t o morrow or n ext day at furthe st U n der thi s war n i n g y ou
, .

would be a very p oor wretch if you sho uld stro ngly solicit for the
lo n ge st ti me ; for ala s ! how i n co n siderable is the di ff ere n ce ? I n
like ma nn er if you would reaso n right an d co mpute u po n the
, ,

n otio n of eter n ity you would n o t be much co n cer n ed whether your

,

life was up to morrow or a thou san d y ears he n ce

-
.

XLVIII C o nsider how man y phy sici an s are dead that u sed to
.

value themselve s u pon the c ure of their p atie n t s ; h o w man y

astrologer s who thought the mselv e s great me n by foretelli ng the
,

death of others ; how man y p hilo so phe r s have go n e the way of all
fle sh after all their learn ed di spu te s about dyi n g an d i mmortality ;
,

how man y fi e ld worthie s who had k nocked so many men s brai n s

-
,
’

ou t ; h o w many tyrant s who managed the p ower of life an d death

,

w ith as much p ride and rigour as if the mselve s had been i mmortal ;
how many citie s if I may say so have give n up the gho st— for
, ,

i nstan ce Helice in Greece P o mp eii an d Herc ulan u m in I t aly n ot

, , ,

to men tion man y be sides Do but recollect your acquai n tanc e .

,

an d here y ou will fi n d p eo p le ma n agi n g an d maki n g way for

fun eral s mour ni ng for their fri e n d s an d givi n g occasio n fo r the
, ,

sa me o fli c e the mselve s ; an d all wi t hin a small c o mpas of t i me s .

1 76 Con ve rsation of Empe ror M a rcus A n ton in us

In hort ma nki n d are poor tran sitory thi n gs They are one day in
s ,
.

the rudi me n ts of life n d al mo st the n ext turn ed i n to mummy or

,
a

a she s Your way is therefo r e to man age thi s mi nute wi sel y an d

.
,

p art with it c he e rfull y ; an d lik e a ri pe n ut whe n you dro p out of , ,

the h u k be sure to speak well of the seaso n and make your

s , ,

ack n owledg me n t s to the tree th at bore you .

XLIX Stan d firm like a rock agai n st which though the wave s
.
,

batter an d sw ell they fall flat at l ast How unfortu n ate h as thi s .

accid e n t made me c r ie s su ch a o n e Not at all ; he should r ather .

say what a h appy mo r t al am I for bei n g u n co n cern ed u p o n the

, ,

occasio n for bei n g n e ither shocked at the pre se nt n or afraid of

, ,

wh at is to co me ! The thi n g might have happe ned to any othe r

man as well as my self but for all th at everybod y wo uld n ot have , ,

be e n so easy u n der it Why the n is n o t the good fortun e of the.

, ,
-

h ea ing mo r e c o nside r able th an the ill fort u n e of the happ e n i ng ?

r -

Or to spe ak p r o perly h o w can that be a mi sfortun e to a man w hi c h

, ,

is n o di sappoi n t me n t to h is n at ure ? An d how can that cro ss u po n

a man s n at ure which fall s in with the very i n ten tio n an d de sign of
’

it ? N o w w hat h uman n at ure rightly di sp o sed drive s at I su ppo se

, , ,

yo u are n o t to le ar n at thi s ti me of d ay To apply thi s rea so n i ng .

doe s the pre se n t ac c ide n t hi n der your bei n g ho n e st an d brave ,

te mp e rate n d mode st j udiciou s an d u n servile ? etc N o w whe n

a ,
.
,

a man is fur n i shed w ith the se good q ualitie s the highe st n otio n of ,

h im is fi n i shed an d h is n at ure h as what sh e w o uld have

,
Further .
,

whe n an ythi ng grows troublesome recolle c t thi s maxi m that , ,

ge nerou s beh aviour is too stro ng for ill fort un e and turn s it to an -
,

a dv an t age .

L To co nsider tho se old p eo ple th at re sig ned so u n w illi n gly is

.
,

for a co mmo n n otio n n ot u n serviceable ; it hel ps u s so mewhat to

,

face death an d c o n te mn it ; for wh at are the se lo n g lived mortal s

,
-

more th an tho se that we n t o ff in their i n fan cy ? What is beco me of

C oec ilian us Fabi us juli an u s an d Le p id us ? Their head s are all
, , ,

laid so mewhe r e ; they b uried a gre at man y but came at l ast to it ,

the mselve s U po n the whole the di ff e r e n ce betwee n lo n g and

.
,

short life is i n sig n ifi c an t e specially if yo u c o n sider t he accide n t s

, ,

th e c o mpa n y an d the c a r ca se you mu st go through with ; therefore

,

do n o t let a tho ught of thi s ki n d aff ect yo u o n e way or the other ;

do but look u po n the asto n i shi ng notio n of ti me an d etern ity wh at
an i mme n se de al h as run o u t already an d how in fi n ite it is still in ,

the future — do but co n sider thi s an d you w ill fin d three d ay s an d ,

three a ge s of life co me much to the same measure an d re cko ni ng .

1 7 8 Con ve rsa tion of E mperor M a rcus A n ton in us
II Wh at an easy matter it is to them the c urre n t of you r i magi na
.

tio n to di sch ar ge a trouble so me o i mp r op er thought and grow r ,

as cal m an d regular as o n e would wi sh !

III Do n ot t hi nk any actio n be n eath you whi c h reaso n and

.

c ir c u msta n ce s r e q u ire ; an d n ever be mi sled by the apprehe n sio n

of c e nsure o r e pro ac h Whe r e ho n esty pro mpt s you to say or do

r .

an ythi n g n ever b aulk y o u r self or st art at the matter

,
If other .

p eo ple are parti c ul ar in t heir fa n cie s an d o p i n io n s mi n d the m n ot ,

.

Be yo u govern ed by the rea son withi n you ; pu rsue th at whi c h is

mo st for your o wn an d the co mmo n i ntere st For to sp e ak strictl y .
,

the se two are but o n e an d the same .

IV I will jog on in that path which n ature h as chalked out till my

.

legs si nk u n der me an d t he n I shall be at re st an d ex pi r e i n t o

, ,

th at ai r w hi c h h as given me bre ath fall u po n th at e arth w hi c h h as

mai n tai n ed my p are n t s hel ped my n urse to her milk an d su pplied
, ,

me with meat and dri n k for so man y y e ars an d tho ugh its favo urs
have bee n ofte n abu sed still su ff er s me to tread u po n it
, .

V Wit and smartn e ss are n o t mightil y you r tale n t What the n ?

. .

There a e a great man y other good qualitie s in which you c an n ot

r

p r e te n d n at ure h as failed yo u I mprove the m as far as yo u can

.
,

an d let u s h ave that whi c h is p erfectly in your power You may if .

,

you pl e ase behave your self like a man of g ravity an d good faith ;
,

e n d ure h ard shi p an d de sp i se pleasure ; w an t but a fe w thi ngs an d

, ,

co mplai n of n othi n g ; y ou may be di spassio nate stan d upo n your ,

o wn leg s an d be great if you p le ase an d h ave n othi n g of ill —

,
n at ur e
, ,

l uxury or trifli ng in your hu mour Do you n ot se e ho w mu c h you

, .

may d o if you have a mi n d to it an d how the plea of i n c apacity is ,

out of doors ? An d y e t you do n o t p ush an d man age as you sho uld

do What the n ? Doe s an y n atural defect force you up o n gr umbli n g
.
,

mi serable ne ss or l ayi n g yo u r fau lt s up o n your c o n sti t u tio n u po n

, ,

flattery or o ste n tatio n upo n u n c e r tai n ty of te mp er and rolli n g ,

fro m o ne folly to an other ? C an yo u say you are so we akly made

as to be d r i v e n u p o n the se p ract i c e s ? The i mmort al god s k n ow
to the co n t r ary ! No yo u might have stood c lear o f all thi s lo ng
,

si n ce An d after all if yo ur pa r t s were so mewh at lo w an d your

.
, ,

u n derstan di n g he avy y o u r way had bee n to ha v e taken the more

,

p ain s with y o ur self an d n ot to have lai n fallo w an d doted u p o n

,

y our o wn d uln e ss .

VI . So me me n w he n they do y ou a kin d ne ss are p re se n t ly for

 A D iscou rse w it/i Himselfi 1 79

ri n gi n g the obligatio n in your ear s ; others are mor e mo de st th an

thi s co me to H o w eve r th e y re me mber the fav o u r an d look upon
s .
, ,

yo u as their debtor A third so r t sh all be eve y jot as much

. r

be n efacto r s an d yet scar c e k n ow an ythi n g of the ma t ter The se

,
.

a r e muc h like a vi n e whi c h is sati sfi e d by bei ng fru itful in its ki n d

, ,

an d be ar s a b un c h of gr ap e s w ith o ut ex p e c ti n g an y t h ank s for it .

A fleet hor se or g r eyho un d d o n ot use to make a n oi se whe n th e y

h av e perfor me d h an d so mely n o r a bee n either whe n sh e h as made ,

a li t tle ho n ey An d th u s a man th at is rightly ki n d n e v er pro c l ai ms

.

a good t u r n bu t d o e s an other as s oo n as he c an ; j u st like a v i n e

,

th at be ar s agai n th e n ext seaso n Now we sho uld i mitate tho se .

who are so obligi ng as hardly to re me mber their be n e fi c e n ce But .

you w ill say a man o ught to u n der stan d the quality of h is own
,

actio n s It is so mewh at n atu r al for o n e th at is ge nerou s to be

.

co n sciou s o f h is ge n ero sity ; ye s trul y an d to de sire the per so n , ,

obliged sho uld be sen sible of it too I gra n t wh at you say is in a .

g r eat measure tr u e an d if you do n o t take me right you will make

,

o n e of tho se u n t o w ard be n efact o r s I fir st me n tio n ed I n deed they .

,

thi n k their gro un d s pl au sible e n o ugh for their van ity i mp o se s ,

u o n the m But if you w ill V ie w the c ase in its true colo ur s the
p .
,

p r iv a cy of doi n g a good tur n will n ever di scourage you .

VII The A the n ians u sed to be mighty c lamorou s to J upiter fo r

.

rai n u po n their o wn lan d s but n o t a w ord for other p eo ple No w

, .
,

to my mi n d they had even better h ave held their to ngue s or el se

, ,

p r ayed with more of ex te n t an d ge n ero sity .

VIII E sculapius as we commo n ly sp eak h as pre scribed such

. r
’
, ,

a o n e ridi ng out w alki ng in h is sli p pers or a cold bath Now

,
1
, .
,

mu ch to the same me an i n g we may affirm that Provide n c e or the

so u l of th e u n iver se h as orde r ed thi s or th at
per so n a di sea se lo ss ,

of li mb s or e state or some suc h other c alamity For as in the first

, .
,

c ase the word p r e sc ribed sign ifie s a dire c tio n for the he alth of the
,

p atie n t so in the latter it me an s an ap pli c atio n p ro p er for the

,

c o n sti t u tio n an d be n efit of fate An d thu s th e se h ar sher eve n t s .

may be cou n ted fit for u s as fr ee sto ne whi c h is well joi n ed an d , ,

lie s sn ug in a buildi n g may be said to fit it I n deed the whole of

, .
,

n atu r e co n si st s of a h ar mo n y an d c o n gruity of
part s ; for as the
world h as its fo r m an d e n tire n e ss fr o m th at un iver sal matter of
whi c h it c o n si st s so the c h aracter an d di sti n ctio n o f fate re sult s
,

fro m the quality an d co nc urren ce of all other c au se s c o n t ai n ed in

P r b bl y i dr m 1 o a n a ea .
1 80 Con ve rsa tion of Emperor M a rcus A n ton in us
it . The co mmon peo pl e un dersta n d thi s n otio n very well ; their
way of spe aki n g is Thi s was se n t h im by d e sti n y Say yo u so ?
,
“
.
”

Was th e r e n o t t he n so me wh at of pu rpo se an d d e sig n in it ? L e t us

, ,

the n c o mply w ith o ur doo m as we d w ith th e p r e cri pt i o n s of a ,

o s

celebrated phy si c ia n Th e se d o se s are ofte n unpal at able an d r ugged

.
,

an d yet the de si r e of heal t h make s the m go merril y dow n N ow .

,

t hat w hi c h n at u r e e tee ms profi t an d c o n v e nie nc e sho uld be n o

s

le s v l ued than your o wn he lth ; an d the r e fore w he n any r o ss

s a a ,
c

a cc ide n t h a
ppe n s t ke it q u ietly to yo u it is for the g o od of t he
,
a

u n ive r se a n d J u piter hi mself is the bett er for it De pe n d u po n

1 .
,

it thi s had n ever bee n se n t you if the w o r ld had n o t fou n d its

,

acco u n t in it ; n either doe s n at u re act at ra n do m or order an ythi n g ,

w hich is n ot suitable to tho se b e i ng s un der her gove rn me n t You .

h av e t w o rea so n s therefore to be co n te nted with your c o n ditio n :

, ,

fi r st becau se you w ere bor n and si ngled out for it ; it was assig n ed
,

you fr o m the begi nn i n g b y the highe st an d mo st an cie nt cau se s .

Sec o n dl y it is for the i n tere st o f h im th at gover n s the world ; 2 it

,

perfects h is n at ure in so me me asure an d c o n ti n u e s h is h app i n e ss ,

for it h o ld s in cau se s n o le ss th an in matter an d quan tity ; if yo u

lo p o ff any p art of the co n ti nuit y an d c o nn ectio n you mai m the ,

w hole Now if you are di spleased with y o u r circu mstan c e s you

.
, ,

di sme mber n ature an d p ull the world in p iece s as much as lie s in

, ,

your power .

IX Be n ot u neasy di sco uraged or out of hu mour becau se

.
, , ,

p ractice fall s short of p re c e p t in so me p articul ars If yo u h appe n .

to be be ate n off your re aso n co me o n agai n an d let yo ur fan cy , ,

strike in at your seco n d tri al an d do n o t go like a sc hool boy to h is -

,

master w ith an ill will No you mu st apply to p hilo so phy w ith

~
.
,

i nc li n tio n as tho se wh o ha v e sore ey e s make use of a good

a ,

re c i pe ; an d w he n yo u re thu s di spo se d yo u l ll easily a c q u ie sc e

a

an d be g o v er n ed by re aso n An d here yo u are to re me mber t hat .

p hilo so phy o r t r u e w i sd o m will p ut you up o n n dt nin g but w h at yo u r

'

n ature wi she s an d call s for An d can yo u be so u n re aso n able as to

.

c ro ss the i n c li n atio n s o f yo u r n atu r e ? I s n o t her fan c y the mo st

agree able of anythi ng ? An d doe s n ot pleasure ofte n deceive us
u n der thi s
pret e n ce ? Now thi n k a little an d tell me w hat there , ,

is mo re delightful than dow n right h o n e sty an d religio n than ,

ge n e r o sity and g r eat n e ss of mi nd And o n ce more what c an be .

,

more e n t e r t ai n i n g th an p rude n ce than to be fu r ni shed with that ,

1
A St i l p r d
o ca a a ox .
1
A gr rr r f th o ss e o o e t i
So cs
.
182 Con ve rsation of Empe ror M a rcus A n ton in us
u po n the m apt to relish an d make sport; whereas u po n the
adva n tage s of fort un e an d o mmo n e sti mat i o n a piece of r aillery
c

w ill p ss w ell en ough Thu s we se e the ge n e ral ity are struck with
a .

t he di st i nc t io n oth e r w i se t hey w ould n o t di slike the liberty in o ne

,

case an d allo w it in the other The fe licitie s of ri che s l u xury an d .

, ,

a mbitio n a e all withi n t he p r ivileg e o f bu flo o n s an d liable to the

'

r ,

la sh o f the stage N o w wh t sign ifican cy can there be in the se

.
,
a

t hi ngs w he n a p oet s je st w ill t ake p l c e upo n the m? And wh at

’ - a

c o mi c al droll may be p atly appli e d to the o w n e r

“
H e is so .

say s the pl ay w ith we alth an d fi n ery that he h as n o

'
“
stu fle d, ,

r o o m for h is c lo se st o ol - .

XIII My bei ng co n si st s of matter an d for m that thi s of soul

.
, ,

an d body A nn ihil ati on w ill reach n either of the m ; for as they

.

w ere n eve r p roduced o ut o f n othi n g so they will al w ays re mai n ,

so methi n g The co n sequ e n ce is th at every part of me will se rve

.

to make so methi n g in the wo r ld ; an d t h us I shall be to ssed fr o m

o n e fig ure to an o ther thro ugh an i nfi n ite su cc e ssio n of c h ange
,
.

An d w h at w o n der of all thi s ? Thi s co n st an t method o f alte r ti o n a

gav e me my bei n g an d my father before me an d so o n to eter n ity

, ,

b ack w ar d ; for I thi nk I may speak thu s though the world is ,

c o n fi n ed wi t hi n a certai n deter mi n ate p eriod 1

.

XIV Rea so n n eed s n o foreign assi stan c e but is su ffi cien t for its
.
,

o wn p u r p o se s Thi s faculty move s withi n it self an d make s di r ectly

.
,

for th e po i n t in view ; fo r to take the matte r rightly ho n e sty is ,

al w ay s the n e are st w ay to succe ss .

XV Tho se thi ngs do n o t belo n g to a man which do no t belo n g

.

to h im as a man or u n der the defi n itio n of h is spe c ie s Thi s

, .

n oti o n m y be ap p lied to all extern al adv an tage s fo r the se are n o t

a ,

i nc l ud e d in the ide a ; they are no t required of us as me n ; hu man

n at u r e do e s n o t p o mise th e m n either is sh e p erfe c ted by the m ;
r .
,

fr o m w he n c e it foll o w s that they can n either co n stitu te the chief

e n d of man n or stri c tly c o n tribute to w ard s it
, F urther if th e se .
,

t hi n gs w e r e any real additio n s how c o me s the co nte mp t of the m , ,

an d the bei n g e asy without the m to be so gre at a co mme n d atio n ? ,

To balk an advan tage w o uld be folly fo r o ne c an n ot h ave too muc h ,

o f th at w hi c h is good But the e ase st an d s other w i se ; for we k n o w

.

th at self de nial an d i n differ e n c e about the se thi ngs is the character

-

of a good man an d goe s for a mar k of tru e great n e ss

, .

1
Se e B k oo x . se c t .
7, B k oo 11
. se c t . 1 .
 A D iscou rse w it/i Himse lf . 1 83

XVI Yo u r man n ers w ill de pe n d very much u po n the quali t y of

.

wh at you freque n tly thi nk o n ; for th e soul is as it were ti n ged , ,

with the colo ur an d co mplexio n of tho ught Be su r e therefore to .

, ,

work in su ch maxi ms as the se A man may live as he should do .

,

an d beh ave hi mself w e ll in all p l ac e s ; by co n seq u e n c e a life o f ,

virtue an d that of a co urtier are n o t i n c o n si st e n t A gai n that

, ,
.
,

which a thi ng is made for it is made to act for ; and that whi c h it
,

is made to act for it is n at u rally c arried to ; an d in the due p u r suit

of thi s te n de n cy the e n d of the age n t c o n si st s N o w w here the e n d .
,

of a thi ng is there the advant age an d i mprove men t of it is c e r tai n ly

,

lodged Fro m he nce the i n fere n ce will be th at the happ i n e ss of

.

man ki n d lie s in society an d corre spo n de nc e si n ce th at we were ,

made for thi s p urp o se I have p roved al r e ady 1

For is it n o t plai n .

th at the lo w er order of bei ngs are made for their betters an d the ,

higher for the servi c e of ea c h other ? Now as life is preferable to ,

b are existe n ce so a mo n g st all livi n g creature s the r atio n al are the

,

be st quali t y .

XVII To ex pect an i mp o ssibility is di stractio n ; n ow it is

.

i mpo ssible for ill me n n o t to follow their bi as an d show their ,

te mper in so me i nstan ce or other .

XVII I There is n othi ng happen s to any p er so n but what is in h is

.

p ower to go through with So me p eo ple have had very se v ere

.

tri al s an d y et either b y h avi ng le ss u n der stan di n g or more p ride

, ,

than ordi n ary have ch arged bravely through the mi sfortu n e an d

, ,

co me off witho u t a scratch Now it is a scan dalou s i n dece n cy t o let

.

ig nora n ce and vanity do more with us than p ru den ce an d pri n ci ple .

XIX It is tho ught s n ot thi ng s which take hold of the soul

.
, ,
.

O u tward obj e c t s ca n n ot for c e their passage i n to the mi n d n or se t ,

an y of its wheel s a goi n g No the i mpre ssio n co me s fro m h e rself

-
.
, ,

an d it is her n otio n s whi c h a ffect her A s fo r the co n ti n ge n c ie s of .

fortu n e they are either great or little accordi n g to the Op i n io n sh e

,

h as of her o wn stre n gth .

XX Whe n we c o n sider we are bo un d to be servi c e able to

.

man ki n d an d bear with their fault s we sh all p ercei v e there is a

, ,

co mmo n tie of n atu r e an d relatio n betwee n us But whe n w e se e .

p eo ple grow trouble so me an d di sturb u s in our bu si n e ss here we

, ,

are to look u p o n me n as i n diff ere n t so rt of thi n gs n ei ther good nor ,

bad to us but accordi n g to our manage me n t It is tru e like a

, .
,
1
Se e B ok
o 11. se c t . 1 .
1 84 Con ve rsation of Empe ror M a rcus A n ton in us
cro ss wi n d they may hi nder me in the executi n g part but all thi s
, ,

w hile my i nc li natio n s stan d firm and the re serve o f a good mean i ng ,

is sec ur e d to me Bei ng rightly di spo sed I c an p ass o n to the

.
,

exe r c i se of an other virt ue ; and thu s it is prob able I may gai n by

th e o ppo si t io n an d turn the di sapp oi n t me n t to an adva n tage
,
.

XXI A mo n g all thi ngs in the universe dire c t yo u r wor ship to the
.

gre at e st An d which is th at ? It is th at Bei n g which ma nage s and

.

g o ve r ns all the re st And as you wor shi p the be st thin g in n ature .

,

so yo u are t o p ay a p ro p ortio n able regard to the be st thi ng in

y o u r se l f You will k n o w it b y its rel atio n to the Deity The quality

. .

of its fun c t i o n s w ill di sc over it It is the reig n i ng power withi n .

you which di spo se s of your actio ns an d y our fortu ne

,
.

XXII That which doe s no t damn ify the city 1 or body politic
.
, ,

can n o t
p ro pe r ly spe aki n g damn ify an y p er so n that belo n g s to it
, ,
.

The r efo r e whe n you thi n k yo u are ill—u sed le t thi s refle c tio n be
, ,

your r e me d y an d say thu s to y o ur self If the c o mmun ity i n ot the

, ,
s

w or e for it n eith e r am I But if the c o mmu n ity is i nj ured you r

s , .
,

b u si n e ss is to show th e p er so n co n c ern ed h is fault but no t to grow ,

p assio n ate abo u t it .

XXIII Reflect fr eque n tly u po n the i nstability of thi n gs and

.
,

how very fast t he sc e n e s of n at ure are shift ed Matter is in a p e r .

p e tual flux C h ange is alway s an d ev e ry w here at wo r k ; it strike s

.

t hrough cau se s an d e ffect s an d leave s n othi ng fixed and perman e n t , .

An d the n how very n ear the two v ast gulfs of ti me th e past an d the ,

future stan d together ! N ow up on t he whole is n ot that man a

, , ,

bl o ckhe ad th at thi n k s the se mo me n tary thi ng s big e n ough either

to make h im p roud or un e asy ?
XXIV R e me mber what an ato m your p erson stan d s for in re spect
.

o f th e u n i ve r se what a mi n ute of imme asu r able ti me co me s to your

°

sha r e an d what a smal l co n cer n o u are in the e mp ire of fate

, y .

XXV A man mi sbeh ave s hi mself to w ard s me Wh at is th at to

. .

me ? The actio n is h is an d the will th at se t h im u po n it is h is ,

“

an d therefo r e let h im look to it A s for me I am in t he co n ditio n .

,

Provide n ce wo uld have me an d am doi n g w h at beco me s me ,

.

XXVI Whether the moti on s of yo ur body

. are rugged or agree
By th ity th mp r r m
1
e cth w rld t whi h e e e o e an s e o ,
o c , as he o b rvse e s, p ri t
va e
d dv nt g v i
.

i sa a a es are a co n e n e nc e .
186 Con ve rsation of Empe ror M a rcus A n ton in us
XXXI Recollect how you have behaved your self all alo n g
.
,

to w a r d s the god s yo u r pare n t s brother s wife an d childre n to w ard s

, , , ,

yo u r i n st r uc t o r s go v er nors frie n d s acqu ai n tan ce and se rva n t s ;

, , , ,

w he t h e r yo u ha v e n ot do n e or said so methi n g u n becomi ng to so me

of the m Re c olle c t how much b usi n e ss you h ave be e n e n gaged in
.
,

an d h o w w ell yo u h a ve go n e thro ugh it ; th at n ow your t ask is

do n e and the hi story of yo u r life fi ni shed Re me mber like w i se
,
.

h o w much bravery y ou c an make out ; how much of p leasure an d ,

p ai n a
,
n d g r an de u r you have de sp i sed ; an d how ofte n y ou have

d o n e good agai n st evil .

XXXII Why should skill an d k n owledge be di sturbed at the

.

ce n sure s o f ignoran c e ? But yo u will say Who a e the se k n owi n g ,

r

an d skilful peo ple ? Why t ho se w ho are ac quai nted with the

,

origi nal c ause an d e n d of all thi n gs wi t h that reaso n that p ervade s

,

the mass of matte r re n e w s the w orld at c ertai n period s and

, ,

gover ns it th r o ugh all th e le n gth s of ti me .

XXXIII You will quickly be reduced to a she s an d skeleton ; an d

.

it may be you may h av e a n ame left you an d it may be n ot An d , .

w h at is a name ? Nothi ng but sou n d an d syll able An d the n for .

tho se thi ngs which a e so mu c h valued in the world they are

r ,

mi ser ably e mpty and i n sign ifi can t The pri z e is so mean th at it .

make s the sc uflle ab o u t the m ridi c ulo u s It p ut s o n e in mi n d of a .

p ar el of p upp ie s sn arli n g for a bo n e an d the co n te st s of little

c ,

childre n so meti me s transported an d someti me s all in tears about a

,

l
a ythi ng A n d as fo r mode sty an d g o od fait h truth an d j u sti c e
p .
, ,

they h av e l e ft thi s w icked world an d retired to heave n An d n o w .

w h at is it that c an kee p you here ? For if the o bje c t s of se n se are

flo ati ng an d c hangeable an d the organ s mi sty and apt to be i mp o sed
,

on if the soul is but a vap o ur d r awn o ff the bl o od an d the applau se ,

of lit t le mo r tal s i n sig nific n t — if the ca se st an d s thu s wh at is it you

a ,

st ay for ? Why I am re sol v ed to h ave p atie n c e u n til I am eithe r

,

ex t i ngui shed o r re moved 1 An d un til th at ti me co me s what is to

.
,

be do n e ? The an swer is easy— to w or shi p the god s an d sp eak ,

ho n o u r ably of the m ; to be be n efi ci al to man ki n d ; to bear with

t heir fault s and l e t t heir p ro p erty alo n e ; and la stly to re me mber ,

that wh ate v er lie s wi t hout the comp ass of y our perso n is n othi ng of
your s n or in yo ur power .

XXXIV Y ou may be alway s succe ssful if you do but se t out

.

well an d le t your thought s and p rac tice proceed u po n grou nd s and

,

I t t t f p r ti 1
n o a s a e o se a a o n.
 A D iscou rse w it/i Himse lf . 187

me thod There are two p r ope r tie s an d p ri v ilege s co mmo n to God

.

an d all ratio n al bei n g s the o ne is n o t to be hi n dered by anythi ng ,

fo r eign ; the o ther t o m ke virtu e their supre me sati sfac tio n an d

,
a ,

n o t s o mu c h as to de sir e a nythi n g fu r th e r .

XXXV If thi s acc ide n t is n o fault of mi n e n or a c o n seq ue n ce

.
,

o f it an d be side s if t he c o mmu n ity is n e v er the w o r se fo r it w hy am

, , ,

I c o n cerned ? No w w hich w ay the co mmun ity 1 may be d amn ifie d , ,

I shall di scour se afterwar d s 2 .

XXXVI Do n o t suff er a su dde n i mpre ssio n to overbe ar yo u r

.

j udg me n t Let tho se th at wan t yo ur assi st an ce h ave it as far as the

.
,

c ase req u ire s But if f o r tu n e as they call it lie s hard u po n the m

.
, , ,

do n o t you c o n cl ude u p o n any re al damage for the r e is n o such t hi n g , .

Ho w e v er up o n t he score of te nde r n e ss an d h uman ity you may

, ,

c o n de sc e n d to their weak n e ss an d tre at the m a little in their o wn ,

way .But the n you mu st e me mber to kee p yo ur n otio n true an d r ,

n o t su ff er you r c o m assio n to ru n away with your re aso n Th us

p .
,

whe n yo u a r e h arangui ng in the Ro stra 3 an d co u r ti ng the p o pul ace ,

w he n yo u are th us b usy I say a little of thi s to yo ur self w o uld not , ,

be ami ss Hark you frie n d h ave you fo rgot that thi s glitter of
.
, ,

ho n o u r is but tin sel an d page antry ? I gra n t it but for all th at it , ,

is extre mely v al ued It is mighty w ell An d be cause o ther p e o ple

. .

are fool s mu st yo u be so too ? Y o u may be a h appy fellow in any

,

g r o un d p ro vided yo u h ave the wit to c hoo se yo u r for t un e h an d

,

so me ly Now if yo u ask fu r ther I must tell yo u if y o ur man n e r s

.
, , ,

be good your fo r tun e c an n ever be bad For in a w ord h app i n e ss

, .
, ,

lie s all in the fun ctio ns of rea so n in warran table de sire s an d ,

regular practice .

BOOK VI .

I As matter is all of it pliable and ob sequiou s so that sovereign

.
,

rea so n which gi v e s laws to it h as n e ither motive n or i n c li n atio n to

bri ng an evil u po n an ythi n g Thi s great bein g is n o way u n frien dly .

or ho stile in h is n ature ; he forms an d govern s all thin gs but hurt s ,

n othi n g .

B y th mm ity i m t th w rld
1 e co un s ean e o .

S2
B k viii
ee t 55 oo . se c . .

A p l p it i f th
u
q r t R m wh r th
n o ne o gr t m u t m k e s ua e s a o e, e e e ea en se o a e

s ee c
p h t rry l ties o ca e ec o n s.
188 Con ve rsation of Empe ror M a rcus A n ton in us
II Do but your duty and do n o t t r o ubl e y o ur self ab out yo ur
.
,

c o nditio n If y ou beh av e yo u r self w ell n ever mi n d whether it is in

.
,

th e c old or by a go o d fi r e ; wh e ther yo u are ove r wat c hed or

s at i sfied with sl e e p ; w he t he r yo u h ave a g o o d word o r a bad o n e ;

whether you a e in heal t h or d yin g ; fo r t hi s la st mu st be do n e at

r

o n e ti me o r other It is part of the b usi ne ss of life to lo se it

.

h an d so me ly U po n t he w hole if we do but manage the pre se nt to

.
,

ad v ant age t h at is e n o ugh ,

.

III Lo ok tho r o ughly i n t o matters an d let n ot the disti n ctio n or

.
,

i nt r i n sic val u e of an ythi ng e scape you .

IV T h e pre se n t a ppe aran ce of thi ngs w ill quickly un dergo a

.

ch an ge n d be e i the r exh aled i n to c o mmo n matter or di spersed

, a ,

i n to th e ir re spe c ti e ele me n ts 1 v .

V That i n telligen t Bei n g th at govern s the un i v erse h as p erfect

.

vi e w s o f eve rythi ng ; h is k n o w ledg e p e n etrate s the q uality of matter ,

n d see s thro ugh all the c o n seq u e n ce s of h is o wn o eratio ns

a p .

VI The be st . way of r e v e nge is n ot to i mitate the i njury .

VII Be al ways doi n g so methin g ser v i ce able to mank i n d an d

.
,

le t thi s c o n st an t ge n ero si t y be yo u r o n ly p le asu r e an d n o t forgetti n g ,

in th e me n t i me a d ue reve r e n ce an d r e gard to t he Deity

a .

VIII I t i the gover n i ng part of the mi n d w hich a w ake n s tho ught

. s ,

an d al t e r s the q u ali t y of it whi c h gi v e s w hat ir sh e ple se s to her a a

o wn like n e ss an d to all the a c cide n t s an d c ircu mstan ce s without

,

her .

IX The p articular e ffe t s in the w o r ld are all w ro ught by o ne

. c

i n tellige n t n at ure Thi s un i v ersal cause h as n o foreig n assi st an t

.
,

n o i n te r lo i n g
p pri n ci ple either witho u t h is j uri sdictio n or withi n it , .

X For argu me n t s sake let us use a di sju n c t io n the world the n is

.
’
, ,

either n oth in g but a re n c ou n ter of ato ms a he ap of c o n fusio n an d , ,

a hurry 0 1 c h an ce or el se it is the effect of de sig n an d u n der t he

‘

, ,

la w s of orde r and p rovide n ce I f the first w hat sh o uld I stay fo r .

, ,

where n atu r e is in such a hot c h potc h and thi ngs are so bli n dly -
,

ju mbled together ? Why do n ot I rather make i t my choi c e to

1 Some p hil o so h rs h ld ll m tt e r was th am
p e e a a e s e an d o th rs m i t i n d th t
e a n a e a
th e f ur l
o e e me n t w r di ti n t nd rigi l pri n i pl
s e e s c a o na c es o f b di
o es .
190 Conve rsation of Empe ror M a rcus A n ton in us
easily be di scovered Wi t hout t hi s care figu r e an d app e ara n ce are
.
,

g r e at cheat s an d w he n you t hi n k yo ur fan c y is be st e mployed

, ,

o u w ill be mo s t fo o led E v e n vi r t u e it self is so meti me s c o un ter

y .

fe ite d an d g r av ity is n o t hi n g el se but g r i mace

,
Th us C rate s .

di scovered Xe n o c r ate s philo so phy to be o n ly ski n dee p -great’

,

de mure n e ss w i t hout an d n o l e ss va n i t y withi n ,

.

XIV The i n li n atio n of the ge n e ralit y may be red uced to the se

. c

he ad s So me p eo ple are little e n o ugh to be smitte n with thi n gs

.

in the state of b a r e exi st e n ce or v eget atio n as wi t h wood sto n e s , , ,

fru it an d suc h like O t her s who are so me w h at more toler able in

,
.
,

th e ir fan c y mu st ha v e life t o c h arm t he m an d the se it may be are

, , , ,

mightily in lov e wi t h their flo ck s an d herd s A third sor t better .

,

furn i shed t h n the for me r ad mi r e n o t hi n g be n e ath hu man nat ure ;

a ,

bu t the n they do n o t take in th e w h o le ki n d but it is eith er the skill , ,

pa rt s o r r
p p
,
o erty 1
of so me p rti c ul ar s whi c h affect the m But he a .

th at val ue s a ratio n al c r e atur e wi t ho ut li mitatio n o r p a r tiali ty r uns ,

i nto n o n e of the dotage s above me n tio n ed but mak e s it h is c hief ,

b usi n e ss to look at home to keep r e aso n an d good n ature stirri n g ,

-
,

and to assi st all man ki n d in the p ublic i n tere st .

XV So me
thi n gs are p r e ssi n g for bi r th and bei n g an d others a r e
.
,

p o sti n g o ff an d th at whi c h was e n tire j u st n o w is p ar t of it sp e n t

,

al r e ady The wo rld is re n e w ed by t hi s c h an ge an d rolli n g n o le ss

.
,

than t i me is by a p e r petual suc c e ssio n No w who w o uld dote up o n .

,

thi n g s h urri e d do w n t he st r eam t hu s fast an d whi c h it is i mp o ssible ,

to take hold o n ? Such a p assio n is much like falli n g in love wi t h

a spar r o w flyi ng o v e r your head— you have as it were but o n e
gli mpse of her an d sh e is out of sight To go o n ; life is but a sort
, .

of exh alation of the bloo d an d a little air su c ked i n to the l un gs , .

Now to retur n yo ur bre ath for the suppo r t of life an d expire y o u r

, ,

l ast whe n yo u lo se it is much w hat the same ac tio n

, , .

XVI Nei t her the p e r spiratio n of pl an ts no r t he breath of

.
,

an i mal s n o th e i m r e ssio n s of e n satio n n o r the

po pp et motio n s
2
r
p , s ,

of p assio ns are p rivilege s of any gre at v alue T o w hi c h we may

,
.

ad d the i nsti n c t of c r o w di n g i n to h e r d s together w ith th e fu n c tio n s ,

of n ut r i t io n ; thi s latter bei n g n o t un like a se parati ng ki n d of

e v ac u atio n Wh at then is it t h at yo u c ou n t w orth yo u r e stee m ?
.

Hu as an d ac c l amation s ? Not at all Why the n you must n ot

zz .
, ,

valu e h arang ue s and pan egy ric for thi s is but a man n erly sort of ,

As in l v wh b lo g t th ir m t r
s a es o e n o e as e s .
B e ca u se th y d it w r d
e m p
o as e e an ce en u on wires .
 A Discou rse w it/i Himselfi 19 1

bawli n g about a man Well I fi nd fame an d glory w ill not temp t

.
,

you what the n is there behi n d wor t h the h av i ng ? T o govern yo ur

,

mo tio n s an d make u se of your bei n g accordi n g to the i n te n tio n s of

,

n ature thi s is the de sig n of art s an d i mp r o v e me n t in ot h er ca se s

every artifice r an d profe ssio n e nde av o uri n g to make th e thi n g fit to
a nswer the e nd for whi c h it was i n te n ded Thi s for i n st an ce is .
, ,

the de sign of vi n e dre ssers tho se that manage hor se s an d make

-
,

dogs their b usi n e ss is to make the mo st of thin gs an d d r ive the m ,

u p to the to p of their ki n d An d what other vie w h as le ar n i n g an d

.

ed ucatio n but to i mprove the facultie s an d se t them the right way

at work ? It is agreed then the mai n p oi n t lie s he r e Co mpass
, ,
.

but thi s an d let the wo r ld rub Wh at ! mu st yo u r i n cli n atio n s

, .

alway s run r io t an d will yo u n ever kee p the m true to o n e thi n g ?

,

Mu st yo u be still h an keri ng after thi s fan cy and the other ? Why ,

the n let me tell you you will al w ay s be a slave al w ay s in wan t s an d

, , ,

di squ iet Thi s te mp er w ill let loo se ab un dan c e of un easy passio n s

.

u p o n yo u It will make you g r o w e nviou s full of je alo usy an d

.
,

susp i c io n an d ap t to overre ac h tho se who are

, po sse ssed of so me
thi ng yo u h ave a mi n d to An d wh e n st r o n g de sire s a r e u n sati sfied
.
,

yo u will fin d your self mightily di st urbed ; an d thi s will make y ou

mur mu r an d g r ow mu ti n o u s ag ai n st the god s But if you co me
, .

o nce to pay a d ue regard to yo ur re aso n yo u will be p le ased with ,

yourself serviceable to so c iety an d co mplia n t w it h the god s that

, , ,

is you will be e n tirely sati sfied with thei r ad mi n i strat io n

, .

XVI I The ele men t s either p re ss upward s or t umble downward s

.
, ,

or el se run ro un d in a c ir c le But virtue h as n o n e of these .

motio n s sh e is of a n oble r ki n d Her p rog r e ss in regular thought s .

is so mewhat un i n telligible but alway s p ro sp erou s , .

XVIII What a stran ge h umour there is a mo ngst so me p eo ple

. .

They d o n o t care to afford a good word to their c o n te mpor arie s an d ,

yet a e very de siro us of bei n g prai sed by p o sterity ; th at is b y

r

tho se they n ever saw n o ever will h ave the least ac quai n tan ce
,
r

wi t h No w thi s is al mo st su c h a fre ak as it would be to be

.

di st urbed beca use you were n ot co mme nded by the ge n eration s

th at l ved before yo u
i .

XIX Becau se y ou fi n d a thi n g very di ff cult do n ot pre se n tly

. i ,

co n clude th at n o man c an master it But w h atever you ob serve .

pro per an d p ra c ticable by an other believe lik ewi se w ithi n y our own ,

p ower .
192 Con ve rsation of E mp e ror M a rcus A n ton in us
XX If an a ntago ni st in th e circu s tears our fle sh with h is nail s
.
,

or tilts agai nst u s with h is head we do n ot use to cry out foul pl ay

, ,

n or be off e n ded at the ro ugh u sage n or su sp ect h im afterward s as ,

a d ange ro us perso n in co nver satio n It is tr ue whe n we a r e at the .

,

exerci se we gua r d and parry but all thi s is do n e without rai si ng ill
, ,

blood or looki ng u po n the man as an e ne my Let us act at thi s

,
.

rate in the other i nstan ce s of life When we receive a blo w let us .

,

n o t thi n k o u r selve s in a battle but at a tri al of skill We may ,

.

fe n ce as I said before an d man age the co nte st with cautio n but

, , ,

n o t w ith malice an d ill will - .

XXI If any o n e c an co nvi n ce me of an error I shall be very

.
,

glad to chan ge my o pi n io n for truth is my b usi n e ss an d right

, ,

i n forma tio n h u r ts n obody No he th at c o n tinue s in ign oran ce and

.
,

mi stake it is he that receive s the mi schie f

,
.

XXII I will do my d uty that is e n ough As for o ther thi ng s I

.
, .
,

shall n ever be di sturbed about the m For if the y h appe n to co me .

c ro ss
,
it is but considerin g that they are either witho u t life or ,

w ithout reaso n o r without judgme n t and thu s I can easil y pass

, ,

the m over .

XXIII As for brute an i mal s an d thi ngs un d ign ifie d with rea so n
.
, ,

use the m freel y an d boldly as bei n g of a su pe r ior order your self

, .

But treat me n like bei ng s of your o wn ki nd an d me mbers of the ,

sa me s oc iet y An d in all y our aff air s i n v oke the god s for their
.

assi stan ce As for the time yo u are to c o n ti nu e thi s regul ari t y

.
,

n e v e r t r ouble your self whe t her it is lo n g or short ; for three hour s

o f life thu s well s e n t will do your bu si n e ss

p .

XXIV A lexander the Gre at and h is groo m when dead were

.
, ,

both upo n the same level an d ran the sa me fortu n e o f bei n g either
,

sca ttered i n to ato ms or ab sorbed in the soul of the un ive r se 1 .

XXV; What abu n dan ce of motio ns there are in the body what ,

ab un dan ce of tho ught s and se nsatio ns in the mi n d at the same

t i me ! Wh at a vast n u mber of o peratio n s are p erfo rmed an d how ,

much b u si n e ss is de spat c hed w i t hi n u s in a si ngle mo me n t ! He

tha t c o nsiders thi s will n o t wo n der so mu ch th at i nfi n itely more
p r oductio n s should start out together in the u n iver se or that the ,

so ul of th e world sho u ld by o n ce exerti n g Hi mself look over a ctu ate , ,

an d go v ern the w h o le mass of mat ter .

1
Se e B kioo v. se c t . I 4 .
194 Con ve rsa tion of Empe ror M a rcus A n ton in u s
t c y of h is good co n duct in the equality sweet ne ss an d p iety
c o n s an , , ,

o f h is te mp er the sere n ity of h is asp ect the mode sty an d un pre

, ,

te n d ingn e ss of h is beha v io u r an d the ge n erou s ambitio n he h ad to ,

be perfe c tly master of h is bu si ne ss Further it was h is way to .

,

di smi ss n o t hi ng till he had looked through it an d viewed it o n all ,

s ide s to be ar u n r eas o nabl e re mo nstran ce w ithout maki ng a return

n e v er to be in a h u rry ; to be backward in givi ng e n co ur age me n t
to i n fo r me r s He was a great judge of me n an d mann ers ; but o f
.

n o satirical or re pri man di n g h u mour Not at all apt to be frighte n ed .

or surp r i sed ; n ot too suspi c io us n or in the lea st overru n w ith ,

i mper t i n e n c e and co n ceit Exp e n se an d figure was n o n e of h is .

fanc y as o n e might ea sily perceive by h is palace h is furn iture h is

, , , ,

habi t h is eati n g and h is atte n dan c e Le nity was h is h umour an d

, ,
.
,

fatigui n g h is delight He was so te mperate in h is diet t hat he was

.

able to sit at the cou n cil bo ard till n ight without w ithdr awi ng i nto ,

an other roo m ; for the n ece ssitie s of n at ure n e v er return ed u po n

h im till thei r u su l ti me He was firm in h is frie n d shi p and steady

a .
,

an d agree able in the man n er of sho w i n g it He gave h is courtier s .

all the free d o m i magi n able to co n tradict h im an d was plea sed with ,

t he pro p o sal of a better ex p edie n t th an h is o wn To co n c lude he .

,

was a religio u s p ri n c e but o n thi s side s up er stitio n ,Pray imitate .

t he se good qu alitie s of h is that y ou may have the sati sfactio n of ,

t hem at yo ur l ast hour .

XXXI Ro u se and re c ollect your self an d y ou will p erceive

.
,

yo ur trouble lay o n l y in a sce n e of imagi natio n ; 1 an d w he n you

a e rwell aw ake turn the table s and carry the c o n te mpl atio n
, ,

thro ugh life an d the n the world in a dream and the wo r ld o ut of ,

i t will appe ar muchwhat the same thi ng

, .

XXXII My p e r so n co n si sts of so ul an d body To thi s l atter all

. .

thi n gs a e mo rally i n di ff ere n t ; the body bei n g in n o c o n ditio n to

r

make a di st i nc t io n of thi s kin d An d as to my mi n d there is .

,

n othin g c an a ffe c t her in th e q u ality of go o d or e v il her o wn actio n s ,

e c e p t ed ; n ow the se are ll w ithi n her p o w er An d of all her

x a .

a c tio n s sh e is o nly co n c er n ed with the p r e se n t ; for w h at is p as t or

t o c o me sign ifie s as mu c h as n othi ng an d fall s u n der n o moral ,

ch arac ter 2 .

XXXIII As lo n g as the h an d s an d feet do the wo r k they w ere

.

made fo r t hey mo ve n a t urally an d w ith e ase Th us while a man

, .

1
The e mpe r o r se e ms to h v a e mad e thi r fl ti
s e ec on a ft r a tr bl eso m dr m
e ou e ea .

1
A ki dn of pa r d
a ox .
 A D iscou rse w illi Himself 195

p erfor m s t he fu n c ti o n s of h is sp e c ie s an d k ee p s true t o h is c o n ditio n , ,

he feel s n o more weight than what n a t ur e lay s up o n h im No w that .

whi c h is n o t be side the i n ten tio n s of n ature can n ever be a real

mi sfort un e .

XXXIV Wh at abu n d an ce of sen su al sati sfactio n h ave thieve s

.
,

catamite s p arricide s an d u surpers bee n p o sse ssed of ? We may

, ,

gue ss at the q uality of plea sure b y its falli n g to the share of su ch

wretc h e s as the se .

XXXV Do you n ot ob serve amo n g yo u r artific e rs tho ugh t hey

.
,

be ar the co n tradi c tio n an d i mperti n e n c e of th e un skilful yet they ,

will n o t c o mply so far as to be t alked out of thei r k n owledge or ,

work agai nst t he r ule s o f their trade ? An d is it n o t a scan d alo u s

bu si n e ss th at an ar c hi t e c t o r a p hy sici an sho uld h av e mo r e regard
for t heir p rofe ssi on th an a man h as -for h is ? For h is I say in , ,

whi c h he h as t he ho n o u r o f t he god s for h is par t ner s An d w hat is .

a ma n s trade si m ly c o n sidered as a man ? Wh y n o thi ng but the

’

p ,

st u dy an d p ractic e of virt u e an d mor al p hilo so phy .

XXXVI The v ast con ti n e n t s of Euro p e an d A si a a r e but cor n e r s

.

o f t he c re a tio n The o c e an is but a dro p an d Mo un t A t ho s but a

.
,

g r ai n in re spect of t he u n i v er se ; an d the p r e se n t i nst an t of ti me

but a p oi n t to the exte nt of eter n ity The se thi ng s h ave all .

of the m lit t le c h an geable an d tran sitory bei ng s Re me mb e r like

, ,
.

wi se th t all thi ng s pro ceed fro m th e soul of the u n ive r se either by

a ,

dire c t or co n seque n ti al c au sality Thu s the g r o w li n g deformity o f .

a lio n the p oi so n of serp e n ts thorns an d dirt an d w hatev e r see ms

, , ,

coar se or o ffe n sive in n ature start o u t of so methi n g more n oble o r

, ,

belo n g to the e n tire n e ss of her beautiful prod uc tio n s Do n o t .

therefore supp o se the m i n sig n ifi can t and u n wo r thy the Bei n g you
worship but co nsider the fou n tai n fro m when ce all thi ng s spri n g 1
,
.

XXXVII He th at h as take n a view of the p re se n t age h as see n

.

as mu ch as if he h ad begu n with the world an d go n e to the e n d of ,

it for all thi n gs are of a ki n d and of a c olo u r .

2

XXXVIII The mu tual dep e n den ce all thi ngs have an d the
.
,

rel atio n they stan d in to each other is w orth y o ur freque n t ,

ob se rvatio n For all the part s of matter are in so me measure

.

li n ked together an d i nterwove n an d for thi s reaso n h a v e a n atural ,

1
Se e B k iii
oo . se c t . 2, B k viii
oo . se c t .
50 .

2
Se e B k ii
oo . se c t . 1 4, B ki
oo x . se c t .
35 .
1 96 Con ve rsation of E mpe ro r M a rcu s A n ton in u s
y mpath y for ea ch other An d thu s motio n an d the co n ti nuity of
s .

mat t er make s o n e body co n seque n t an d c o nn ected to an other 1 .

XXXIX Bri n g your w ill to y our fate an d suit y our mi nd to y our

.
,

c irc u mst an ce s ; an d love tho se p eo ple heartily that it is y our

fortun e t o be e ngage d with .

XL Tho se tool s an d ute n sil s are said to be right when they

serve for the u se s t hey w ere made ; tho ugh in thi s c ase the artific e r

th at made the m is c o mmo nly b se n t But in t he work s of n ature a .

,

th e for mi n g p o we r is al w ay s p re se n t w ith the e fi e c t an d de serve s a

'

p artic ul ar reg ard F r o m he n ce yo u are to co n cl ude th at as lo ng

.

as yo u beh a v e yo u r self as thi s sover e ig n p o w er dire c t s you you will ,

h ave y o ur w i she s in everythi n g I n deed it is thi s be nt of i n cli na .

,

tio n whi c h make s the god s h appy an d give s satisfactio n to the soul ,

of t he un iverse .

XLI If you su pp o se any thi n g which lie s out of your co mman d

.

to be good o r evil y o ur mi ssi n g the o ne o r falli n g i n to the other

,

will u n avoidably make y ou a malco n te n t agai n st t he god s an d put ,

you upo n h ati ng t h o se p eo ple w ho m y ou either k n ow or su spe c t

to be i nst r u me n tal in yo ur mi sfortu n e To be pl ai n ; o ur mi st ake .

in thi s supp o sitio n an d p u r sui n g obje c t s above our rea c h ofte n

make s us very u n re aso n able an d u nj u st But if w e co n fi n e the .

n otio n of good an d e v il to thi n gs in o ur p owe r the n all the ,

mo t ive s to co mplai n t an d ill -n at ure will d rop o ff ; the n we sh all

n either re mo n str ate agai n st heave n n o r quarrel with an mortal
y
li v i n g.

XLI I A ll p eo ple co n cur in so me measure to the purp o se s of

.

Provide n c e tho ugh all a e n o t se nsible of it A n d th us as I

, r .
,

r e me mber He r ac lit us ob serve s th at tho se who are asl e p may be

, ,
e

said to hel
p the w orld fo r w ard I n sho rt th e gr an d de sig n is arried
.
,
c

o n by differe n t ban d s a n d diffe r e n t he ar t s too Fo r e v e n he th at .

co mpl ai n s make s he d agai n st h is fate an d stri v e s to p ull t he

a
,

ad mi ni str tio n in pie c e s e v e n suc h a te sty mortal as t hi s is u seful

a

in h is way 2 C o n side r the n how you are ra n ged an d w he t her you

.
,

h av e joi n e d the d utiful or the di saff e c ted p arty For He t hat .

go v er n th e w orld w ill c erta i n ly make yo u good for so methi ng and

s ,

pr o ve s e r v ice able to h is s che me o n e way o r other Have a c a r e .

yo u do n o t serve for a fo il or a je st an d make such a ridic ulou s ,

1
Thi s se cti n o se e ms to be l v ll d g i t
e e e a a ns Ep i ur u
c
’
s s hyp th i o e s s of a v a cuum .

2
Se e B kioo x. se c t .
42 .
198 Con ve rsa tion of E mpe ror M a rcus A n ton in us
for acq uie sce nce further ; for u po n ob serv atio n you will p erceive , ,

that w hat i s p r ofi t able to o n e man i s in so me me asure for the

i n tere st of th e re st An d here I t ake the w ord p rofit i n the sen se
.

of c o mmo n ac c e pta tio n an d n ot in the l an g uage of the Stoics 1

,
.

XLVI Y o u may re me mber at a play or such re se mbli n g diver

.
,

sio n s c o mi n g over
,
n d over w i t h the same thi n g tire s the s e n se
a

a n d exti n gui sh e s the

ple asure Re move t hi s c o n te mpl atio n i nto .

life ; for here all thi ngs co me ro und and bri n g the same cau se s ,

an d ap e ara n ce s alo n g wi th th e m How lo ng the n will it be before

p .
, ,

yo u are c loyed w ith the se re p etitio n s ?

XLVII Co nsider with y ourself th at p eo ple of all con ditio n s

.
,

p rofe ss io n s a n d c o u n t r ie,
s are forced to die C ast yo u r eye s u p o n .

wh at sort of mortal s yo u please and yo u will fi nd the m go the way ,

of all fle sh An d we mu st t ake ou r tur n too wi t h the re st an d

.
,

re move to the sa me place whither so many famo us orators an d

p hilo so pher s ge n eral s p ri n c e s an d heroe s have show n u s the
, , ,

way Tho se great sage s He r aclitu s Pyth agoras an d Socrate s ;

.
, , ,

tho se c elebrated mathe matician s Eudoxu s Hi pparc h us and A rc hi , , ,

mede s had n o p ri v ilege or p rotectio n ag i n st fa t e Not to me n tio n

,
a .

a great man y o t her extr ao rdi n ary ge n i use s p e r so ns of i n du stry , ,

re ac h and spi ri t they are all go n e Eve n tho se b uffoo n s who

, ,
.
,

lik e M e nippu s were alway s flo uti ng an d fle e ring at manki nd th ough

, ,

t hey li v ed in je st they died in e ar n e st Reme mber they re all

, . a

in their grave s ; an d where is the h arm of all thi s ? N ay wh at are ,

tho se the worse for it t h at h ave n o t so mu ch as left their o wn

n ame s behi n d the m ? I n a word there is o n ly o n e thi n g here ,

wor th the mi n di ng an d th at is n o t to i mitate the dege n e r ac y o f

, ,

mort al s but t o be t rue ho n e st and good natured eve n a mo n gst

, , ,
-

k nav e s an d sh ar pers .

XLVIII Whe n you have a mi n d to divert y o u r fan cy co n sider

.
,

the good q ualitie s of your acquai n tan c e ; as the e n terpri i ng z

v igo ur of thi s man th e mode sty of a n other the liberality of a, ,

t hi r d and so o n ; for there is n othi n g so e n tertai n i n g as a li v el y

,

i mage of th e virt ue s an d advan tage s of tho se we co n verse with .

L e t such an idea therefore be alway s ready an d at ha n d .

XLIX You . are a ngry becau se you weigh so light in the

not
sc al e an d do
, n o t ride forty sto n e Wh y the n should y ou be .

1
Th e S t i o cs e s e e t m d thi g p r fit bl b t irt
e no d h n ty th gh t th
o a e u v u e an o ne s , ou a e
sa me tim e th y lle a ow o th r thi g
e n s to be u se ufl .
 A Discou rse w it/c H imselff 1 99

di ssati sfied becau se y our life is n o t draw n out to an u n usual and

extraordi nary period ? You ought to be n o more coveto us o f
ti me than you are of bulk but be co nte n ted with the co mmo n ,

allowan ce .

L It is good to try to bring p eo ple to a right u n derstan din g of

.

the c ase but if they grow trouble so me be gove r n ed by your own

, ,

c o n sc ie n ce an d n ever ask an ybody s leave to be ho n e st If there

’
.
,

c o me s a force u p o n you an d sto p s your progre ss di se n gage an d

, , ,

be e asy an d make a virtu e of n ece ssity Reme mber th at you

,
.

u n dertook the b usi n e ss u p o n the co n dition of its bei ng feasible ,

an d n ever p rete n ded to gra sp at i mp o ssibilitie s Wh at was it the n .

, ,

y o u ai m ed at ? Why to d o your be st , an d se c u re your rea so n , .

Right ! And thi s may be effectually do n e though th e e n terpri e , z

should happ e n to mi scarr y .

LI The a mbitiou s p erson lodge s h is h appi n e ss in the fan cy of

.

a n other The vol up tu ar y ad mire s at ho me an d kee ps withi n the

.
,

reach of h is sen se s ; but a man of u n der standi n g depen d s upo n

hi mself an d make s actio n an d n ot app etite his p lea sure
, , , .

LII We are at liberty n o t to mi si n t e r pret any acc ide nt an d by

.
,

c o n seq ue n ce may be free fro m di sturb an ce Thi ngs h av e n o su ch .

p ow e r over thought s as to make us of wh at j udg me n t they plea se .

LII I A ccu st om yourself to atte n d to what is di scoursed

.
,
an d ,

as far as you c an get i n to the soul of h im th at sp e ak s

, .

LIV That w hich is n ot for the i nt e re st of the w hole swarm is

.

n ot for the i n tere st of a si ngle bee .

LV I f the patie n t rail s at the do c tor or the cre w at the ma ster

.
,

of the ve ssel w ho will they mi n d or what good is to be do n e upo n

, ,

the m ? Or which way can either he alth or a good voy age be

,

expe c ted ?
LVI How many people that came i n to the world with me are
.

go ne out of it already ?
LVII H o n ey taste s bitter to su c h as are tro ubled with an ove r
.

flowi n g of t he gall ; an d pe o ple bitte n by a mad dog are fr ighten ed

at the sight of water ; and o n the other ha n d a little ball is a
, ,

cu r iou s thi n g to a child Thi s co n sidered ; wh y sho uld y ou be

.
2 00 Con ve rsation of Empe ror M a rcus A n ton in us
angry with an y o n e ? C an y ou i magi ne that error an d ign oran ce
h as le ss fo r ce u po n the mi n d than a little gall or ve n o m u po n
the body ?
LVIII As n obody can rob you of the privilege s of your nature
.
,

or force you to live cou n ter to yo u r r e aso n so n o thi n g c an h appe n ,

to you but what co me s fro m Provide nce an d co n si st s with the ,

i n tere st of the u n iverse 1 .

LIX C o n sider w i th yo ur self what sort of p eo ple your me n of

.

o ul arity mu st c ourt w hat sca n dalo us su b mi ssio n s the y are Obliged

p p ,

to an d w h at poor retur n s they h ave for their pai ns And the n

, .

how soo n de ath and oblivio n sweep all before them .

BOOK VII .

I WH AT is vice an d wi cked ne ss ? No r arity you may de pe nd o n

.
,

i t Whe n yo u are in da nger of bei ng sho cked c o n sider th at the

.
,

sight is n othi n g but what you h ave freque n tly see n already To be .

b rief me n and man ner s are g e n erally muchwhat alike All age s
,
.

an d hi storie s tow n s and familie s are of the same co mplexio n a n d

, , ,

full of the same storie s There is n othi n g n e w to be met with but

.
,

all thi ngs are co mmo n an d quickly over .

II O pi n i o ns whethe r r ight or wro n g can n ever be p ulled out

.
, ,

of your he ad u n le ss the grou n d s an d rea so n s of the m are first

,

re moved It is your i n tere st the r efore to a w ake n your me mory

.
, , ,

an d r efre sh tho se n otio n s which are servi c eable an d well exami n ed .

For the purpo se ; you may say to yo ur self it is in my p o w er to ,

for m a right judg men t up o n the p re se nt e me r ge n cy an d wh y the n

sho uld I be di s t urb e d at it ? For n othi n g th at doe s n o t e n t er my
mi n d an d get withi n me can hurt me
, Hold to thi s an d you are
, .
,

safe C o me I will tell yo u a way how y ou may live yo ur ti me

.
,

ove r ag ai n Do but re co llect an d review wh at y ou have seen

.

already an d the work is do n e

, .

Gaz i ng after triu mph s an d cavalcade s the diversio ns of the

II I .

stage ; far ms well s tocked w ith flock s an d herd s co nte st s for victory
1
Se e B oo k v . se ct. 8 .
20 2 Con versa tion of Empe ror M a rcu s A n ton in us
co nn exio n give s u n ity and orname n t to the w orld For the world .
,

take it altogether is but o ne ; there is but o n e sort of matt e r to

,

make it of o n e Go d to gover n it an d o n e law to guide it Fo

, ,
. r,

run through the w hole sy ste m o f r atio n al bei n g s an d yo u w ill fi n d ,

reaso n an d truth is but si ngle an d th e sa me An d thu s bei ngs o f .

the same ki n d an d e n d ued with the same reaso n are made happy
, ,

by the same exerci ses of it .

X A ll compo sitio n s of matter fly o ff apace to the co mmo n sto c k

.

an d rec e p ta c le ; sp irit s are q u i c kly sw allo w ed up in the soul of the

u n i v er se 1 an d so is me mory an d fame in the g ulf of ti me

,
.

XI With ratio nal bei ngs n ature and reaso n is the same thi n g
.
,
.

By co nseque nce to act accordi n g to the o ne mu st be to act

,

accordi n g to the other .

XII Either stan d u pright u po n your

. o wn legs or let an other
,

supp ort you .

XIII Doe s co n ti n uity an d co n n exio n create sy mpathy an d

.

relatio n in the parts of t he body ? Why re sembl an c e an d as o n e , ,

may say co n san gui n ity of nature doe s the same thi n g a mo n g
,

ratio nal bei ngs ; for though they are n ot ta cked together by
e te nsio n an d u n io n of plac e they see m all made to c o-o p erate
x ,

wi t h e ac h other Thi s tho ught will be more i n telligible and aff e c t

.

in g if you freq u e n tly co n sider yo ur self as a me mber of the r atio n al

sy ste m ; but if y ou re c ko n yo u r self o n ly a
p art thi s relatio n w ill ,

p rove too w e ak for a p ri n c i ple of actio n Thi s re moter n otio n .

wi ll n o t c heri sh good n ature e n ough n or carry it to a j ust ,

i mp rove me n t Y o u w ill n o t love manki n d so heartily as y ou

.

sho uld do U n d er thi s p ersu asio n a ge ne r ou s ac tio n will n ever

.

delight an d regale you You will d o a good o ffi ce merely for .

fashio n and de ce ncy but n o t as if it was reall y a ki n d ne ss to ,

yo u rsel f .

XIV Let accide nts happ e n to such as are li able to the i mpre ssio n
.
,

an d tho se t h at feel mi sfortu n e ma

y c o mpl ai n of it if they p lea se .

As for me let wh at w ill co me I c an receive n o d amage by it u n le ss

, , ,

I think it a c ala mity ; an d it is in my power to thi nk it n o n e if I

h ave a mi nd to it .

XV . L et p eo ple s to ngue s ’
an d actio n s be what t hey will my ,
1
Se e B k iv
oo . se c t . 14 .
 A Discou rse w itn Himse lf . 20 3

bu si n e ss is to kee p my road an d be ho n e st an d make the same , ,

sp eech to my self th at a p iece of gold or an e merald should if the y ,

had se n se an d lan guage Let the w orld t alk an d take their method .
,

I shall n ot mi n d it but sparkle an d shi n e o n an d be true to my

, ,

sp e c ie s an d my colo u r .

XVI Doe s no t the mi n d give the man the di stu r b an ce ? Doe s

.

sh e n o t b r i n g fear s a n d fi ts of the splee n u p o n her self ? Let any

other body try to di squ iet her if th e y c an ; w he n they ha v e do n e
their worst it is in her p ower to pre v e n t the i mpre ssio n A n d as
, .

for thi s small c arcase let it co mplai n and feel an d be fr ighte n ed

, , , ,

if it k n ow how It is tr u e the soul is the seat an d pri n ci ple of

.
,

tho ught an d b y co n seque n c e of passio n an d p ai n ; however thi s

, , ,

a ss i v e c a ac ity will do n o h ar m u n le ss y ou throw her i n to

p p ,

fan c ie s and fears about it For t he mi n d is in her o wn n atu re self

1
.

su ffi c ie n t an d mu st create her wa n t s before sh e c an feel the m 1

, .

Thi s privilege make s her i mpreg nable an d above re strai n t u nle ss , ,

sh e tea se s an d p ut s fetter s u p o n he r self .

XVII Wh at is happi n e ss but wi se thi nki ng or a mi n d rightly

.
,

di sp o sed ? Why the doe s f y bre ak in an d di sturb the sce ne ?

n an c
3

Bego n e I will h av e n othi n g to do with th e i mpo st ure s of i magi n a

tio n Ho w ever si nce they h av e cu sto m to pl e ad in their excu se
, ,

let the m withdraw an d I w ill forgive the m , .

XVII I I s any o n e afraid of di ssolutio n an d c h an ge ? I would

.

gladly k n ow what can be don e without it If the cour se of n at ure .

an d the method of the u n iver se will n o t re c o n c ile us to the ex p ecta

tio n we are so me w h at un reaso n able Pray must n ot yo u r wo o d

, .
,

be turn ed i n to a co al before your bath c an be re ady for yo u ? M ust

n o t yo u r me at be cha n ged in y our sto ma c h to make it fit to n o u r i sh ,

you ? I n deed wh at p art of life or c on v e n ie n c e c an go forward

,

w ith o ut alteratio n ? No w in all likelihood a r evol uti o n in y o ur , ,

carc a se an d co n ditio n may be as ser v iceable to the world in

ge n eral as tho se alteratio n s above me n tio n ed are to you .

XIX All p articul ar bo d ie s are quickly di ssol v ed an d hurried

. .

thro ugh t he u n i v ersal mass where at l as t they i n co r p o rate grow , , , ,

servi c e able an d be c o me a sort of li mb s to th e wo r ld

,
Ho w many .

such e mi n e n t sage s as C hry si

pp u s Socr ate s an d E pictet us have
, , , ,

1
Th ld St i l p r d
e o o ca A St i l pi
a a f v ity
o x. 2
o ca e ce o an .

3
Th t i v lg r p i ni
a s a u a o on r i g g d
co n c e n n oo an d e vil . N ow all pe o p l e are

th e v lg r with th St i
u a e o cs e x c e
p t th m lv e se e s.
204 Con ve rsation of E mpe ror M a rcus A n ton in u s
u k in the gulf of ti me ? An d the same re flectio n will hold
s n
good co ncer n i n g any other perso n or thi n g what soever .

XX I am o n l y solicitou s abo u t o n e thi ng an d that is le st I

.
, ,

sho uld n o t ac t up to the n ature an d dig n ity of a man le st I sho uld

fail in so me of the circu mstan ce s of my duty an d mi sma nage either ,

in the matter ma n n er or ti me of doi n g it

, , .

XXI It w ill n o t be lo ng before you w ill ha v e forgotte n all the

.

world ; arid i n a lit t l e ti me to be eve n all the w orld will forget you too
, ,
.

XXII It is the privileg e of hu man nature above brute s to love

.

tho se that di soblige us ; to pra c ti se w ith ease an d incli n atio n you ,

mu st co n side th at the o ff e n di n g part y is of k in to yo u that

r ,

ign ora n c e is the cau se of the mi sbeh av iour that the w ill an d ,

a s m
the f ult eldo go toget er th at you will both of you qui c kly
h 1
,

be in your grave s ; but e sp eci ally c o n sider that yo u have received

n o har m by the i nj u ry ; for if your rea so n is u n tou c hed an d y our ,

mi n d n ever the wo r se there c an be n o damage s do n e ,

.

XXIII God or th e spirit of n ature work s th e mass of matter

.
, ,

like wax Now for the p urpo se it is a horse ; soo n after you will
.
, ,

have it melted down an d run i n to the figu re of a tree ; and fr o m

,

thi s for m it is po ssible it may re move i n to the fle sh an d bo n e s of a

man o r w hat yo u ple ase and it is but a little while th at it is fixed
, ,

in o n e specie s Now a trun k feel s n o more pai n by bei n g k n ocked

.
,

in pie c e s th an whe n it was fi r st put together .

2

XXIV A sou r g r uff lo o k i s v ery un n atural and to put it o n ofte n

.
, ,

will make it settle and de st r oy the be auty an d pleasan t n e ss of the

,

asp ect to th at degree th at it is n e v er to be re c overed

; fr o m w he n c e
y ou may c o n cl ude it a fooli h cu sto m s .

XXV It is high ti me for tho se peo ple to die that have o u tlived
.

the se n se of their o wn mi sde me an ours .

XXVI Th at Bei n g w hi c h go v ern s n atu r e w ill qu i ckly c h an ge

.

the p r e se n t fac e of it One thi ng will be made out o f another by

.

freque n t revo l utio n s an d thu s the w o r ld will be alway s co mi ng n e w

,

out o f the mi n t .

1
thi p r d
Se e s a a ox f rth r pl i d
u t 3
e ex a ne , se c . .

2
Thi i milit d ss u e is br ught t i i n t th mi d i nd
o o ns ua e e n
’
s e pe n d e n ce o n th e b dyo ,
whi h ll p r d
c is a a a o x.
20 6 Con versa tion of Emper or M a rcus A n ton in u s .

un der law an d su perior dire c tio n An d w h at if th e ele me n t s o n ly .

h ad their course ch alked out and their motio n s p re scribed the m ? ,

But we may carry the co n cl u sio n furthe r for there are at the mo st , , ,

but very few t hi ng s in the world p erfe c tly tur n ed over to c h an c e

an d libe r ty .

XXXIII Let death make ato ms or acuu m of me or what you

. v ,

le e it will co me to thi s u shot at la st — it will either exti n g ui sh

p as , p ,

my bei n g or tra n sl ate me to a n other state .

XXX IV As for pai n if it is

. i n tolerable the extre mity will
, ,

de stro y it self an d quickl y de spatchyou If it stay s lo ng you will .

,

be big e n o ugh to grapple w ith it Your mi n d in the mean ti me .

, ,

will sav e herself by the stre n gth of thought keep u n di sturbed an d , ,

su ffer n othi n g
1 An d for your li mb s th at lie u n der the executio n
.
,

if they c an co mplai n an d make out an ythi n g let the m do it , .

XXXV To moderate y o u r ambitio n about fame co n sider the

.
,

ge nerali t y of th e p eo ple that are to c o mme n d an d take n otice of

yo u h o w i n sig n ifica n t the y are an d how little in their p ur suit s an d
, ,

a v ersio n s ! C o nsider al so that as o n e heap of san d thro w n u po n

a n other c overs the fir st so it h appe n s in the b u si n e ss of fame a
, ,

n e w glory e c li se s an old o n e an d the latter age is a sort of

p ,

ex t i n gui sh e r to the for mer .

XXXVI A sayi n g of P lato :

. He that h as rai sed h is mi n d to 2 “

a d ue p itc h of g r e at n e ss that h as lo o ked through the world fr o m

,

o n e e n d to the o t her n d carried h is view through the whole e xte n t

,
a

of matter an d ti me do yo u i magi n e such a o n e w ill thi n k h uman

,

life any gre at bu si n e ss ? Not at all (say s th e other man in the

di alog ue ) ; w h at t he n ? Will the fea r of death afllict h im? Far
fr o m it .
”

XXXVI I There is a great de al of truth in th at se n te n ce o f

.

A n t i sthe n e s : That it is the fate of pri n ce s to be ill spoke n of for

“

their go o d deed s .

XXXVIII It is a shame t hat a man sho uld n ot be ma ster of h is

.

mi n d as w e ll as of h is c ou n te n an c e ; that h is w ill should be stro n ger

for h is l o ok s th n fo r h is thought s : p re sc ribe wh at air he please s to
a

the first an d let the other lie muti n ou s an d un gove r n able

, .

1
T h e o ld p a a o x rd .

2
l t
P a o , D e R ep u blia , lib vi
. .
 A D iscou rse w it/t Himse lf . 20 7

XXXIX .
“
It is to n o pu rp o se to fall o ut wi t h a c c ide n ts an d thi ng s ,

for they do n o t c a r e a farthi n g for it .

” 1

XL Manage y o u r self wi t h t h at d v n t age th at I an d the god s

.
“
a a , ,

too may have ple asu r e an d sati sfacti o n in y o u r c o n d uc t 2

, .
”

XLI F ate mo w s do w n life like co r n thi s mort al fall s

.
, , an d the
other stan d s a while 3
.
”

XLI I I s my fa mily stru c k out of P rovide n ce an d do the god s

.
,

forget me ? If it be so the y have re aso n for their n eglect , .

”

XLI I I . Virtue an d h appi n e ss is a pre se n t I can make my self .

XLIV Not too mu c h sympathy with other p eo p le s sorrow ;

.
“ ’

an d kee p y our p a ssio n s fro m all ki n d s of tra n sp ort an d ex c e ss .

XLV More of Plato s se n te n ce s

. To such a o ne I should ’ 5 “

return thi s very re aso nable a n swer H ark ye frie n d you are .
, ,

mightily out if y ou thi n k a man th at is good fo r an ythi n g is either

afraid of livi n g or dy i ng No h is c o n cer n is o n ly to bri n g h is .

actio ns to the te st to secure h is p racti c e an d stan d c lear of k n avery

, ,

an d mi sbeh avio u r
”
.

XLVI P lato agai n .Ge n tle me n in my o pi nio n w hen a man 6 “

, ,

is sati sfied with h is o wn choice or p ut i n to a p o st by h is sup e r ior s , ,

h is bu si n e ss is to stan d bu ff agai n st dan ger an d death an d fea r ,

n othi n g but di sgr ace an d cowardice

”
.

XLVII Plato o n ce more . With yo ur favo ur sir it is n ot 7 “

, ,

al way s the p art of virtue an d br a v ery to p re serve either your o wn

life or y our n eighbour s He that is a man in good e ar n e st mu st ’
.

n o t be so mea n as to whi n e for life an d grasp i n te mp e r ately at old ,

age ; let h im leave thi s p oi n t to Providen ce The w o me n in th e .

n ur sery can tell h im th a t w e mu st go whe n our ti me is c o me H is .

d uty is to co nsider how he may make the mo st of h is life an d sp e n d ,

what there is to the be st advan tage .

”

1
E urip . Belleropli He . re th e e mp e r o r tr ansc rib de so me se n e n ce s t of th e
p oe t in t
s o h is co mmon p ace l b k oo .

1 T h is a c e se e ms dvi i t d df
n en e Co mmo
o r his so n d us.
3
E u rip Hypsip . . l . Aristoph A c/z ar n
. .
5
P l t
a o, Apolog .

7
P l t
a o, Gorg i as .
208 Con ve rsa tion of Empe ro r M a rcus A n ton in us
XLVII I Let the tran smut atio n an d shu ffli ng of the ele me n t s
.

be fr eq ue ntly the su bject s of yo ur meditatio n C o n ider the c o u rse . s

o f t he star s as if yo u w ere d r ivi n g thro u gh the sk y an d ke p t the m ,

co mpan y Suc h o n t e mplati o n s as the se b r igh t e n the soul an d

. c ,

scour o ff the ru st co n tr ac t ed by c o n v er si ng here belo w .

XLI X It is a han d so me sayi ng that of Plato s : That whe n

.
,
’ “

we c o nside r the state an d co n di t io n of m n ki n d we should place a ,

ou r i magi natio n up o n so me lofty py r amid or observator y an d

fro m the n c e tak e a pro spe c t of the world an d look it over as it were ,

at o n e v iew Here we may se e how mo r tal s are drawn up i nto towns

.

an d ar mie s in o n e pl ac e an d di sper se d for hu sba n dry in an oth e r !

,

Here a e abu n d nc e of thi n gs to be see n togethe r marri age an d

r a ,

co n fe derac y t r e t ed by n ati o n s an d familie s bi r th s an d burial s

a , ,

fea sti n g an d j o lli t y at o n e ho use an d all in tears at a n other Here

, .

they a e in a mighty hurry at t he bar an d there up to the ear s in

r ,

tr adi n g an d merc han di se Toward s the e n d of the pro sp ect it may

.
,

be yo u may se e a g r e at deal of b arre n an d u n habit able w ilder ne ss ,

with variety of b ar b arou s p eo ple b e yo n d it Take it altogether it .

,

is a str an ge medley of b usi n e ss h u mo u r an d c o n ditio n an d yet if

, ,

you co n sider i t thor o ughly you will fi n d the d iversity an d di sagree

,

me n t of the p art s co n t r ib u te to the beauty of the wh o le .

”

L By looki n g b ac k i n to hi story an d co n sideri n g the fate an d

.
,

revol uti o n s of go v e r nme n t you will be able to draw a gue ss and

, ,

al mo st p r o phe sy up o n the future For thi ngs past pre se n t n d .

, ,
a

to c o me are strange ly u nifo r m an d of a c olo ur an d are c o mmo nly

, ,

cast in the same mo uld So that u po n th e matter forty ye ars of

.
,

hu man life may ser v e for a s mple of te n tho u sand a .

LI Wh at is spr un g fro m e ar th di ssolve s to earth agai n

.
“
, an d
heave n b o r n thi ngs fly to their n a tive seat 1
- .
”

If the matte r doe s n o t stan d thu s either the ato ms will be , nu

twi sted o r the el e me n t s scatte r ed i n to i nse n sibility
, .

LII We feed o ur sel v e s up for lo n g life w i t h a great deal of care

.
“

an d ex pe n se ; but al as ! fate will fi n d u s o ut an d whe n t he god s ,

give the sig n w e mus t e mb ark though n ever so un w illi ng

, ,
.
” 2

LIII . C anther m n ride or fen c e better th an you ? It may

an o a

be so . But though yo u may fall short in your exerci se s let n obody ,

1
E urip .
2 10 Con ve rsa tion of Emperor M a rcus A n ton in u s

for merly bee n u n der the same c ir c u mstan c e s h o w full of surpri se ,

co mpl ai n t an d trouble t hey w ere about the matter An d w here a e

, . r

they n o w ? They are go n e thei r mu r muri ng c o uld n o t make the m

,

i mmo r tal T o wh at p u r po se sho uld yo u i mitate th e i r beh av iour ;

.

ca n n ot you le av e foreig n h umo u r s n d thi ng s to their o wn mis a

ma nage me n t an d bi as ? Your bu si n e ss is o n ly to mi n d yo ur c o n d uc t ,

an d gi v e a t u r n of adv an tage to the e merge n cy Now you may be .

the better for the mi s fo r t un e if yo u w ill but t ake c are and do , ,

n othi n g bu t w hat is w arra n t able al w ay s re me mberi ng that acciden t s

a e i n differe n t in the mselve s an d o nly good or bad for u s a ccord
r ,

ingly as w e u se the m .

LX Look i n ward s an d tur n o er yo ur self ; for you have a lasti n g

.
,
v

mi n e of happin e ss at ho me if yo u w ill but dig for it , .

LXI Take care th at your motio ns and ge sture s may be gr av e

.

an d c o mp o sed ; for the sa me air of se n se an d de c e n cy which the

mi n d can p ut i n to the fac e ought to be vi sible th r ough the whole

body But the n all thi s must be do n e w itho u t the lea st affect ati o n
. .

LXII The right k n ac k of livi n g re se mble s wre stli n g more than

.

d an ci ng for here a man doe s n ot k n ow h is move me nt and h is

,

me asure s befo r eh an d No ; he is obliged to st an d stro ng ag ai nst

.

ch an ce and secure h i mself as occa sio n shall o ffer

, .

LXII I Well it see ms you de sire to be co mmen ded But wh at

. .

so r t of p eo p l e are the y th at mu st do yo u thi s ki n d n e ss an d how are ,

t he ir u n d e r stan di ng s fu rni shed Tr uly if yo u do but c o n sider ,

the siz e of their se n se an d the di sorder of their p assio n s you w ill ,

p ity their ign ora n t mi sbehavio u r an d n o t c are a ru sh for their ,

app rob atio n .

LXIV It is a sayi n g of Plato s 1 that n ob o dy mi sse s the truth by

.
’
,

their good w ill The same may be said w ith refere n ce to ho n e st y

- .
,

sob r ie t y good nature and the like Be p artic ul r ly careful to

,
-
, . a

r e me mber this hi n t for it will help to sweete n y our te mp er

, .

LXV Whe n you lie u n der an y corp oral afflictio n let thi s
.
,

le n iti v e be at h and to relie v e you — th at there is no sc a ndal in

pai n th a t the sovereig n p art of y our mi n d is n ever the wor se for it
, .

For h o w can sh e suff er u n le ss her e sse n c e o r her be n evol e n ce w ere

l
P lato c h rg a es ig r
n o an c e an d vic e up o n th e mi s fo rt une s o f c o ns tit uti on or

e d uca ti on ; Pl t a o s
’

Tmue us .
 A D iscou rse w it/t Himse lf . 11

i mpaired ? Be side s Epicuru s s max im will supp ort you un de r mo st

,
’

p a i n s ; for a s he ob ,
s er v e s th e y w ill either be toler able or q ui c kly
,

over But then you mu st k e ep yo ur n otio n s tight and n ot run i n to

.
,

the co mmo n Opi n io n about the m An d here you mu st re me mber

1
.

th t there re man y more se n satio ns th an we are aware of whi c h

a a ,

b e l o n g to the n t u r e of pai n Suc h as n oddi n g w he n on e wo uld

a .

be aw ake broili n g in the he at of the sun an d n auseati n g so me part

, ,

of o ur die t Now w he n you fin d you r self fr et an d gro w di st urbed

,

at the s e thi ng s t ake n oti c e that y ou are ca ught n app i n g an d that

, ,

p ai n h as got the better of you .

LXVI Do n ot ret urn the te mper of ill n atured p eo ple u p o n

.
-

the mselve s n or treat the m as they do th e re st of manki n d

,
.

LXVII Which way are w e to co n clude th at Socrate s was a better

.

man in virtue an d te mper tha n T e lauge s 2 To make out thi s it is ,

n o t e n ough to say that he di sp u ted better an d died bolder The .

au sterity an d di sci p li n e of h is life h is b r avery n slighti n g the o r de r s ,

i

of the t hir t y tyr an t s an d refu si n g to apprehe n d an i nn o c e n t p erso n 3

, ,

the gr avity an d gre at n e ss in h is mie n an d moti o n (th o ugh the tr uth

of thi s l ast p ar ti cul ar may be que stio n ed ) all t hi s gli t ter will n o t
make the character shi n e out To p rove the p oi n t we mu st .
,

exami n e w hat sort of soul So c rate s carried abo ut h im Co uld he .

be c o n te n ted with the c o n scie n c e of an ho n e st an d a p ious man

Did he n o t fret and fume to n o purp o se at the k n ave r y an d wicked
n e ss of the age ? Was be gover n ed by n obody s ig n o r n ce ? Did ’
a

he n e v er q ue stio n the equ ity of Pro v id e n c e gro w su r pri sed at h is ,

h ard fortu n e an d si n k u n der the weight of it ? To c o n cl ude did

, ,

he kee p pai n an d plea su r e at a d ue di stan c e an d n o t d ip h is so ul ,

too dee p in h is se n se s ? The se mark s are the o nly te st of a great

man an d it is to n o p urp o se to p rete n d to th at c h arac ter without
,

the m .

LXVIII N ature h as n ot wrought yo ur co mp o sitio n so clo se as

.

to d e st r oy the pro p ertie s Of matter and sp irit No the mi n d is in .

a c o n di t io n to di sti n g u i sh her fac u ltie s to se t out her j u r i sdi c tio n , ,

an d do her o wn bu si n e ss her self An d n o w I thi nk of it l o dg e thi s

.
,

al way s in yo u r me mory t h at a man may be a fi st rate in v irt u e an d

,
r -

true val u e n d yet be v e r y o b sc ure at the same ti me You may

, a .

likewi se o b ser v e th at h app i n e ss lie s in a little roo m gran ti ng yo ur

tale nt will n o t re ac h very far i n to logic an d nat ur al philo so phy Thi s .

1
S eeB k viii
oo t 49 . A phil ph r f l d r h r t r
se c . .
1
oso e o s en e c a ac e .

3
On e Salo min ius, a man o f fo rt un e .
2 12 Conve rsation of Empe ror M a rcu s A n ton in u s
c annot hi n der the freedo m an d greatn e ss of your mi n d n or de pri v e ,

y ou of the ble ssi n gs of sob r iety be n e fice n c e n d re signat io n

, , a .

LXIX Y o u may live w ith all the freedo m and sati sfactio n
.

i magi n able though the w hole wo r ld sho uld b aw l agai nst yo u an d

,

cry yo u do w n ; nay tho ugh a brace of lio n s sho uld q uarter u po n

,

yo ur c ar case an d te ar yo u li mb fro m li mb For pray how c n .

, ,
a

u m
an ythi n g of thi s re ach up to yo r i d a d ruf e her sere ity ?
n n fl n
1

H o w ca n it p reve n t your p assi n g a right j u dgme n t upo n your

circu mstance s an d maki n g the be st u se of the m ? An d t hu s your
,

re aso n may re p el the attack an d arg ue th us agai nst the obje c t of

,

ter r or .
“
Look ye ! you are n o t so fierce as you are pai nted ;
n a t ure h as made you o n e thi n g an d c o mmo n mi st ake a n other
,
To .

be pl ai n I exp e c ted to e ngage yo u an d n o w you are o me I will

, ,
c ,

t ur n you to so me a cc o un t or othe r ; for it is my way to make

everythi ng serve for so methi ng I n short you may work any.
”
,

ac c ide n t i n to an i n sta n c e of virtue i n to a p e r for manc e of so me ,

d uty ei t her to God or man By co n seque n c e we n eed n o t be

, .
,

s u r ri sed or over set by any re n co u n ter For to t ake thi n g s rightly

p .
,

there is n othi ng n e w in the m or diffic ult to de al with .

LXX He that is co me to the to p of w i sd o m n d prac tice spe nd s

. a

every day as if it w ere h is l ast an d is n e v e r guil t y o f o v er dri v i n g

,
-
,

sl uggi sh n e ss or i n si n cerity
, .

LXXI Though t he god s are i mmo rtal an d h av e their patie n ce

.
,

t r ied th r o ugh so ma ny age s ye t they n o t o n ly be ar w ith a w i c ked

,

w o r ld but p ro v ide libe r ally fo r i t i n t o the b argai n An d are you

, .

th at are j ust goi n g off the st ag e si c k of t he co mpa n y ? A re yo u

ti r ed w i t h ill me n alread y an d ye t o n e of tho se u n h appy mo rtals
,

you r self ?
LXXII It is g r e at folly to run fro m o t he r p eo pl e s faults an d
.
’
,

n o t p art with yo u r o wn Thi s is goi ng q uite the w ro n g way to

.

w o r k g r spi ng at a project i mpr ac ti c able an d lo si ng an advantage

,
a
,

w hi c h lie s in yo ur p ower .

L XXI II Whate v er bu si n e ss te n d s n either to the i mpro v e me nt

.

o f y o ur e aso n n o r the be n efit of society c o n c l ude it be n e th you

r , a ,

an d manage accordi ngly .

LXXIV Whe n you h ave do n e

. a kin d ne ss , an d your n eighbour
1
The o ld pa rd a ox .
2 14 Con ve rsa tion of Emp e ror M a rcu s A n ton in u s °

be n e v ole n c e n or any t hi n g bad for h im but th at whi c h carrie s h im

o ff to the c o n tra ry vice s .

II A t every actio n an d en terpri se ask your self thi s q ue stio n

.
,

Wh at will the c o n seque n ce of thi s be to me ? Am I n o t likel y to

re pe nt of it ? I shall be de d in a little ti me and the n all is over a ,

w ith me If the pre se n t un dertaki ng is but suitable to an i n tellige n t

.

an d sociable bei n g an d o n e th at h as the ho n o u r to live by the same

,

rule an d re aso n with God hi mself ; if the ca se sta nd s thu s all is

, ,

w e ll an d to what pu rpo se sho uld you look any farther ?

,

III A lexa n der Juli us Caesar an d Po mpe y what were they in

.
, , ,

co mpa r i so n of Dioge n e s H e ra c litu s an d Socrate s ? The se philo

, ,

So phe r s looked through cause matter an d co n sequ e n ce an d , , ,

u n derstood the n ature an d use of thin gs Thi s was n oble furn iture .

for a man s he ad and h appi ne ss ; but as for tho se great p ri n ce s

’
,

w h at a load of care s were they pe stered with an d how much slave s ,

to their ambitio n

IV Ne v er di st urb y ou r self for p eo ple will be u n toward an d

.
, ,

play the same p ra n k s o v er agai n though you should fret y our ,

he art o ut .

V I n the fir st place keep your self e asy for all thi n gs are
.
, ,

gover ned by the laws an d order of Pro v id e n c e ; be side s you will ,

qu i c kly go the way of all fle sh as A ugu stu s A d r ian an d the re st , , ,

of the e mp ero r s have do n e befo re y o u Farthe r exami n e the .

,

mat t er to the botto m an d re me mber th at the to p of your bu si n e ss

,

is to be a g o od man There fore whatever the dig nity o f human

.
,

n ature req ui r e s of
yo u se t about it p re se n tly wi t ho u t ifs or a n d s ;
,

an d sp e ak alway s ac c o rdi n g to yo u r c o n sc ie n ce bu t let it be do n e ,

in the ter ms of good n ature an d c ivility - .

VI It is the method of Provide n c e to c han ge the face of thi ng s

.
,

an d re mo v e fortu n e an d su cc e ss fr o m o n e p l ace to an other A ll .

c o n ditio n e subje c t to re v o luti o n so th at

s ar o u n eed n o t be afraid
y ,

of u n u sual treat me n t ; fo r you sta n d u p o n n o w or se g r o un d th an

the re st of the world and will o nly h av e your share of the co mmo n
,

fate.

VII Eve ry bei n g is at ease whe n the p o wer s of it move regularl y

.

an d Wi t ho u t i n terru p tio n N o w a ratio n al bei ng is in thi s p r o sperou s

.

c o n ditio n whe n her j u dgme n t is i n ed b y n othi n g bu t tr uth an d

g a
 A D i
iscou rse w it/t Himself 2 15

evide n ce ; when her de sig ns are all me an t for the adva n tage of
s o c iety ; wh e n her de sire s an d aversio n s are c o n fi n ed to o bje ct s
withi n her p ower ; whe n sh e re st s sati sfied w ith th e di strib ution s o f
P ro vide nce for which sh e h as gre at r easo n in regar d sh e is par t of ,

it herself 1 an d with as muc h p ro p r iety as a leaf belo ngs to the

,

n ature of the tre e which be ar s it o n ly w i t h thi s di ff e re n c e th at a ,

l e af is p art of n ature with o ut se nse or re aso n an d liable to be

, - ,

c he c ked in its o p eratio n s ; wh e rea s a man is a li mb as it we r e o f , ,

an i n tel lige n t righteo u s an d irre si stible bei ng

,
—
, a bei n g th at is all ,

wi sdo m an d assign s matter and for m ti me force an d fortun e to

, , , ,

every thi ng in due me asure an d pro portio n An d thi s you w ill .

easily perceive if you do n o t sto p sho r t in your sp e c ul atio n an d

,

make a l ame i n qu iry bu t co mpare the whole of o n e thin g with

,

the whole of an other .

VII I You have n o lei sure to read book s ; what the n ? Y ou

.

have lei sure n o t to be h aughty or pl ay the k n ave It is in your .

p ower to be su p erior to y o u r se n se s an d p aramou n t over ple asu r e ,

an d p ai n ; to be de af to the ch ar ms of a mbitio n an d look d o w n ,

u po n fame an d glory It is in your p ower n ot o n ly to forbear bei n g

.

an gry with p eo ple for their folly an d i n gr atitude but over an d ,

above to cheri sh their i ntere st an d take c are of the m .

IX Never c en sure a court life

.
,
n or s ee m di ssati sfied with your
o wn .

X Re pe n tan ce is a re proof of a man s co n scie nce for the n eglect

.
’

of so me advan t age s Now whate v er is morally good is profitable

.
, ,

an d ought to be the co n c ern of a man of p robity ; but n o good

man was ever i n wardly troubled for the o mi ssio n of an y ple asure ,

o r the b aulki n g of h is se n se s Fro m whe n ce it follow s th at ple asure

.
,

strictl y sp e aki n g is n either p rofitable n or good

, .

XI To go to the bottom of a thi n g the se thin gs sho uld be

.
,

an swered W h at is it in its p ro per n ature an d di sti n c tio n ? Of wha t

,

sort of matter an d for m doe s it c on si st ? Wh at share of force an d

actio n h as it in the world An d how lo ng is it likely to stay there ?
XII Whe n you fin d yo urself slee py in a mor ni n g re me mber th at
.
,

bu si n e ss an d doin g service to the world is to act u p to n at ure an d

live like a man ; whereas sleepi n g doe s but degrade you for the
ti me and bri n g you down to a beast Now tho se actio ns which
, .

T h St i b li v d th
1
l p rt f G d
e o cs e e e e so u a a o o .
2 16 Con ve rsa tion of Emp e ror M arcu s A n ton in us
fall inwith the de sig n an d pro pertie s of n ature are more suitable
an d serviceable an d u p o n a cu sto m more ple asan t tha n others
,
.

XIII U po n every n e w id e a let it be your co nst an t cu sto m to

.

make u se of yo u r tale n t in p h y sic s met aphy s ic s an d mor lity and , ,

a ,

ex ami n e th e obj ect i n the re spective i n q ui ri e s o f tho se scie n ce s .

XI V Whe n you are abo u t to c o nverse w ith any p erson make

.
,

thi s short spee c h to yo urself : How doe s thi s man s defi nition ’

st an d aff e c ted ? Wh at n otio ns h as be about good an d evil ? Nay ,

if h is un derstan di ng is so mi sled if he h as such u n fortu nate opi n io ns,

co n c ern i ng ple asure and pai n an d the cau se s of the m ; if h is fan cy

or h is fe ars are mi sapplied or over pro p ortio ned with re spect to
,
-

re p utatio n or ign o mi n y to life or death ; if the case sta nd s thu s

,

with h im I do not wo n der at h is practice for i n deed it is n ext to

, ,

i mpossible he sho uld do otherwi se .

XV Wo uld it n ot be an odd i nstance of surpri se to stare at a

.

fig tree for be ari n g figs ? Why the n sho uld it see m stran ge to us
-

for the wo r ld t o ac t like it self an d p ro d uc e thi ng s pur suant to ,

q uality an d ki nd ? Thi s is j ust as fooli sh as it would be for a

phy si c i an to w o n d e r at a fever or a master of a ve ssel at a cro ss ,

bla st of wi n d .

XVI To retract or men d a fault at the ad mo n itio n of a frie nd

.
,

h u r t s yo ur credit or liberty n o more th an if y ou had grown wi ser

u po n yo ur o wn thought ; fo r it is still your o wn judgme n t and
te mper which make s you se e your mi stake an d w illi ng to retrieve it .

XVII If wh at is do n e di splease s you why do y ou do it if it is

.
, ,

in yo u r p o w er t o let it al o n e ? Bu t if you c ann o t hel p it w ho do ,

y o u c m
o pl i of ? The to
a n a m s or the god s ? Either way is d is
1

t ractio n an d t herefo re we must murmur agai n st n othi ng If y ou

c an me i
.
,

i d the matter go abo u t it ; if yo u can n o t wh at are you

, ,

the better for gru mbli n g ? Now a man sho uld n e v er do a nythi ng
to n o purpo se .

XVIII Wh atever dro ps o ut of life is c aught up so me w here for

.
,

the w o rld lo se s n o t hi ng 2 Withi n thi s ci r u mfere n ce of c orp oreity

. c

all t hi ngs have their several for ms an d revolutio ns ; and here it is ,

Th t
1
h
a P r id
15 , f th
c an cew rld m t b g v r d by
or ov e n ce , or f e o us e o e ne o ne o
th e m
.

1
Th t a i s, n o thi ng i s ann ihil t
a e d.
2 18 Conve rsation of Empe ror M a rcus A n ton in us
I will receive it as the appoi n tme n t of fate an d the di stributio n of
he ave n .

XXIV Thi n k a little an d tell me what you meet with in the

.
,

bu si n e ss of b athi n g There is oil an d sweat an d dirti ne ss an d

.
, , ,

w ater bu t an o fle n sive mixt ure take it altogether Why life an d

, ,
.
,

sati sfactio n is made up of mu c h such i n di ffere n t st uff but coar se if , ,

o u ex ami n e it to the botto m

y .

XXV Lucill a b uried Ver

. an d followed h im soo n a fter ; u s, 1

Secu n da did the same o ffi c e for Maxi mu s an d survived but a ,

little while An d thu s it fared with E pitync h an us an d D iotimus

.
,

wi t h A n ton i nu s an d Fau sti n a 2 with C eler 3 and the Emperor ,

Ad rian us they a ssi sted at o ne fu n er al and q u i c kly made an other ,

the mse l v e s Thu s p oor mo r tal s moulder away ! Where are tho se
.

me n of reach an d p r o gn o sti c atio n ? an d the other h aughty fantas tical

spark s ? The y made a great n oi se an d figure for merly but what is ,

beco me of the m n ow ? Wh e re are tho se celebrated philo so phers ,

C h arax E ud ae mo n De metriu s the Plato n i s t an d other s of their

, , ,

le ar n i n g an d ch arac ter ? A l as ! the y took but a t ur n in the world ,

an d are go n e lo n g si n ce So me of the m have su n k to right s an d

.
-
,

left n o me mory behi n d the m ; the hi story of others is overc ast

an d d w i n dled i n to fable s ; an d a thi r d sort have de c ayed farther ,

an d dro pped eve n o ut of a ro ma n ce Your bu si n e ss is therefore to .

re me mber that after death y o u r body will fall in pie c e s and fl y off
,

i nto ato ms ; an d as for y our sp irit th at will either be exti nguished ,

or re moved i n to an other statio n .

XXVI Pleasure and sati sfactio n co n si st in followi n g the be n t

.

of natu re an d doi n g the thi ngs we were made for An d which way
,
.

is thi s to be co mpassed ? By the p ractice of ge n eral ki n d n e ss b y ,

n eglecti n g the i mportu n ity an d cla mour of o ur se n se s by di sti n ,

guish in g a pp eara n c e fr o m truth an d by c o n te mp lati ng the n at u re ,

an d w ork s of the A l mighty A ll thi s is acti ng accordi ng to ki n d .

,

an d kee p i ng the fa c ultie s in the right c h a n n el .

XXVII Every man h as three rel atio n s to ac quit hi mself in ; h is

.

body hel ps to make o n e the Deity a n other and h is neighbo urs a third
, , .

1
L uc ill a w as o ur e mp e r o r s ’
d ght e r
au , and marri e d to Ve r us, wh o was h is
Da rtn e r i n th e e mp i e r .

1
A t
n o n i n us P i ’
us s e mpr e ss .

3
An o a o rt r ,
or rh e t o ri c mast e r to o ur e mpe ro r and h is co ll gue
ea L uc iu
s
Ve r us .
 A D iscou rse w itn Himse lf 2 19

XXVIII If pai n is an afliic tio n it mu st affe c t either the body or

.
,

the mi n d If the body is h u r t let it say so 1 As for the so ul sh e

.
, .
,

c an secu re the p ass e s an d kee p the e n e my at a di st an c e ; it is in

,

her p ower to be i n vul n erable by supp o si n g the a c c ide n t n o evil ; ,

w hich suppo sitio n is very p racticable ; for j udgme n t an d appetit e ,

aver sio n an d de sire an d all the eq ui p age of thought

,
are lodged ,

withi n and there n o mi schief can co me at the m 2

,
.

XX IX Di sc harge co mmo n
. the fall acie s of fan cy p rejudice an d ,

by sayi n g thu s to yourself It is in my p ower to be as e asy and as :

i n n oce n t as it is p o ssible ; to have n othi n g o f vice of a ppetite or d is ,

turban ce in me I am likewi se in a c o n diti o n to st ate the value

.

an d di sti n gui sh the q u ality of thi n g s an d make u se of the m accord ,

in gly. The se are all privilege s of n ature an d ought to be re me m ,

bered as suc h .

XXX Whe n you speak in the se n ate or e l sewhere mi n d de c e n cy

.
, ,

an d chara c te r more than rhetori c an d let yo u r di sco u r se be alw ay s ,

si n c ere an d agree with you r mea n i n g .

XXXI A ugu stu s s co urt is buried lo n g si nce H is empre ss and

.
’
.

daughte r h is gran dchild r e n an d so n s in law h is si ster an d A gri ppa

,
- -
, ,

h is rel atio n s an d do me sti cs p hy sicia n s an d u n der sac rifice rs h is ,

-
,

fav ou r ite s such as Ariu s the p hilo so pher an d M aece nas they are
, ,

all go n e .

Go o n fro m si n gle p er so ns to familie s th at of th e Po mp ey s for ,

i n st an c e an d you w ill fin d the wh ole li n e exti nc t

,
“
Thi s man was .

the l ast of h is ho use is n o t un co mmo n u po n a mo n u men t H o w .

soli c itou s were the a n c e stor s of such p eo ple about an heir an d yet ,

the family mu st of n ece ssity si nk an d the blood fail at o ne ti me or ,

other .

XXXII Govern your life altogether by me asure s an d rule s an d

.

if every actio n goe s its due l e ng t h s an d hold s up to o pportu nity , ,

re st co n te nted Now n o mortal c an hi n der you fro m p utti n g yo ur

.
,

aff air s in thi s co n ditio n But may n o t so me ob stacle without .

i n terp o se ? No n o t so far as to p reve n t yo ur ac ti ng like a man of

,

probity an d p rude n c e For all that my mo tio n s may be che c ked

.
,

an d my de sig n b au lked It is n o matter for t hat as lo n g as you are

.
,

e asy u nder t he ob structio n and p ass o n smoothly to w h at co me s ,

1
Se e B k vii t
oo . se c . 16 .

11
The old p r d a a ox .
 2 20 Con ve rsa tion of Emp e ror M a rcu s A n ton in us
n ext thi s beh av io ur is as good as going thorough , an d s erve s y o ur
i mprove me n t as well as suc c e ss .

XXX III . to the ca se of good fortu n e take it without p ride

As , ,

an d re sig n w i t ho ut r eluctan c e .

XXXIV If yo u h ave ob served a h an d or a foot c ut o ff an d

.

r e mo v ed fro m the body j u t suc h a thi ng is that m n to h is p o w er

,
s a ,

w ho is either a mal c o n t e nt or ove r se lfish who st r uggle s agai n st -

,

fate o r break s o ff fr o m t he i n te r e st o f ma n ki n d 1 Thi s u nto ward

,
.

beha v iour amo un t s to amput at io n an d de stroys the u n io n of n ature ,

.

But here lie s t he good luck of the case ; it is in yo ur p o w er to

ret r ieve the mai m an d se t the li mb o n agai n Thi s fav our is
,
.

allo w ed to n o o t he r p art of the c re atio n Co n sider the n t he par .

tic ular bo un t y of God A l mighty t o man in thi s p ri v ilege He h as .

se t h im abo v e the n ece ssi t y of b r e aki n g o ff fro m n ature an d Pro

v id e nc e at all ; but su pp o si n h is m sc arri age it is in h is p ower to i

g ,

rejoi n the body an d gro w t gether agai n an d recover the advantage

,
o ,

of bei ng t he same me mbe r he was at first .

XXXV Whe n ce co me all the po w ers an d prerogati v e s of ratio nal

.

bei ngs ? Fro m the so ul of the un iverse A mo n gst other facultie s

2
.
,

the y h av e thi s w hic h I am goi ng to me n tio n For as God overrule s .

all muti no us a cc ide n t s brin g s the m u n der t he l aw s of fate an d make s

, ,

the m serv i c e able t o h is p urp o se so it is the p o w er of man to make so me ,

. t hi ng o ut of eve r y cro ss adve n tu re an d turn allo pposition to advan tage , .

XXXVI Do n o t take yo u r whole life i n to yo ur head at a ti me

.
,

n o r b urde n yo u r self w ith the w eight of the fut ur e n o r form an ,

i mage of all prob able mi sfort un e s ; thi s meth o d will but co n fo u n d

yo u . On the co n trary y o ur way is up o n e v e ry e me r ge n cy to p ut
, ,

t hi s q ue stio n to yourself Wh at i n tolerable c irc umst n c e s are the r e in

,
a

all thi s ? Fo r he r e you r h o n our w ill se cure yo u yo u will be ashamed ,

t o assign parti c ula r s an d c o n fe ss y o urself c o nq ue r ed Be side s you

, .
,

are to re me mber that n either w h at is

p ast n o r w hat is to co me
n eed s afli ic t
yo u for yo u h ve o n ly to deal w ith the p re se n t
,
a Now .

t hi s is s tr n ge ly le ssen ed if yo u t ake it si ngle an d by it sel f C hide

a .

your fan c y therefore if it o ff ers to shri n k for a mo men t and gro w

, , ,

fai n t u nde r so sle n der t r ial a

XXXVII Do Pan thea . an d Pergamu s still wait at the to mb of

1
See B k ii
oo . se c t . 16 , B k iii
oo . sec t . 8, an d a lib .

1
God .
2 22 Con ve rsa tion of E mpe ror M a rcu s A n ton in u s
XLII Why sho uld I fret an d v ex th at n e v er w illi n gly vexed an y
.

body ? Ce r tai n ly I can h av e n o rea so n to be more u n ki n d to

1

my s elf th an to o ther p e o ple .

XLI II E v e r y man h as h is particul ar gu st an d i nc li natio n ;

.

bu t my ple asu r e lie s in wi se thi nki n g an d re aso n able de sire s Gi v e .

me a so u n d an d sober u n de r sta n di n g ; a te mper that n e v er fall s

a

o u t ei ther wi t h me n or ac c ide n t s t h a t t ake s all thi n g s w ith g o o d,

h umo u c o mpu t e s rightly upo n t heir val u e an d put s the m to the

r, ,

u se s t hey are fi t for .

XLIV M ake th e be st of yo ur ti me while you h ave it Tho se

. .

who are so solicito us abo ut fame an d thi n k of li v i n g here aft e r they,

are dead ; suc h me n I say n ever c o n sid e r tha t the world will n o t
, ,

me n d by g r o w i n g o ld e r ; th t fut ure ge n e r atio n s will be as weak

a

an d di sobligi n g a s t he p r e se n t What then c an the n o i se or .

o pi n io ns of su ch li t tle mo r tal s sign ify ?

XLV T o ss me i n to wh at c li mate or state you p lease ; for all th at
.

I w ill keep my g e n i us in good h umo ur ; t h at is my o wn co nscie n ce

2
, ,

if it is good sh all m ke me h appy Let me but p e r fo r m the d u t ie s

, a .

of a re aso n able n atu re an d I w ill ask n o more What ! is thi s

, .

mi sad v e n t u r e big e n o ugh t o rufli e my mi n d an d th r o w her o ff the

hi n ge s ? to mak e he r me an c r avi n g an d ser v ile an d to fr igh t, , ,

her fro m the p r i v il e ge s of her n at u re ? Wh at is t here that c an

ju st ify su c h di so rders an d make sati sfac tio n for the m ?
,

XLVI No ac c ide n t an h app e n to an y man but what is co use

. c

qu e n t to h is c o n di t io n an d c o mmo n to h is ki n d An d the same

, .

t hi ng may be ffir med of a bea st a tre e or a s t o n e

a N o w if , ,
.
,

thi ng s f r e n o o the rw i se than accordi n g to ki n d an d c o n sti t ut i o n

a ,

w h at m k e s yo u c o mpl ai n an d grow u n e asy ? You may be assured

a

P r ovide n e will n e v er lay yo u in the way of an i n tolerable evil n o

c
,
r

make yo u r bei n g yo u r gr i evan c e .

XLVII If exter nal s put you i nto the splee n take noti c e that it
.
,

is n ot the thi n g w hi c h d i st u r b s yo u but you r n otio n about it

which n o tio n yo u may di smi ss if you p lease But if the con d itio ri
, ,

of yo u r mi n d di sgusts yo u wh o sho uld hi n der yo u fro m rectifyi ng

,

y our mi stak e s an d setti n g your tho ught s in order ? Farther if

, ,

1
The e mpero r se e ms h r e e to be un dr e th e se n se o f so me i gr tit d
n a u e and ill
usa e g ex tr rdin ry
ao a .

3
Or so u l .
 A Discou rse w an Himse lf 223

you are di st urbed because you are no t active an d h old in the

di sc h arge of y our d u ty if thi s be your case your way is to fall o n , ,

an d do so methi n g an d n o t lie growli n g at your o wn o mi ssio n

,
But .

you are u n der so me i n sup erable di ffi culty I f you h av e do n e y ou r .

utmo st n ever vex your self about the matter; for you h ave n othi ng
,

to a n swer for It may be you will say It is n o t worth my while to

.
,

live unle ss thi s b usi n e ss can be e ffected Why the n eve n die but .
, , ,

t ake your le av e h an d so mel y go o ff as smoothly as if you h ad

suc c eeded an d be n ot an gry with tho se th at di sapp oi n ted you
, .

XLVIII The mi n d is i n vi n cible whe n sh e exerts her self an d

.

relie s up o n her o wn c ourage I n thi s c ase there is n o forci ng her .

w ill t h o ugh sh e h as n othi n g but ob st i n acy fo r he r defe n c e Wh at

,
.

the n must her stre n gth be whe n sh e is fortified w ith reaso n an d , ,

e ngage s up o n tho ught and deliberatio n ? A soul un e mbarr assed

with passio n is the mo st i mpregn able security ; hither we may
1

retire an d d e fy o ur e n e mie s He that see s n o t thi s advantage

. .

mu st be ig n ora n t an d he that forget s to use it u nhappy

, ,
.

XLIX Do n ot ad d to your i n formatio n fr o m w ithout n o r make

.
,

more of thi ngs th an your se n se s re port For i n stan ce you are .

,

told that such a o n e h as spoke n ill of yo u Right but th at you are .

re ally th e wor se for it is n o part of the n ew s an d if yo u t hi n k so it ,

is yo u r o wn additio n A gai n ; I see my child lie sick Tr u e ; but

. .

that he is in dan ge r is more t h an I se e an d therefore if I c o n clude ,

so I mu st tha n k my self fo r it Thu s alway s stop at th e fir st .

repre se n t atio n and you are safe I n fere n ce s an d su pplemen tal

, .

fan cie s do but make a man u n h app y But if you will re aso n u po n .

it ( which may n ot be u n servi c eable ) do it the right way Do it like .

a man th at h as look e d through the wo r ld an d is n o str an ger to ,

a ny thi n g that can h appen .

L Doe s your c ucu mber t aste bitter ? Let it alo n e Are there
. .

bramble s in yo ur way ? A v oid the m t he n Th us far you are w e ll ,

. .

But the n do n o t ask What doe s the w orld w ith su c h stu ff as thi s is ?
,

Thi s is to be too bold an d i mperti ne n t an d a n atural philo so pher ,

wo uld laugh at you Thi s expo stul atio n is j ust as wi se as it w ould

.

be to fi n d faul t with a car pe n ter for h av i n g sawd ust or a t ailor ,

shred s in h is sh o
p ; they k n ow where to be sto w the m t ho ugh you ,

do n o t N ay if yo u ex ami n e farthe r the ab surdity is too big for the

.
, ,

c o mp ari so n For un iver sal n at u r e h as n o pl ace for refu se o ut of

.

herself A ll thi ngs are lodged wi t hi n her ci r c umfere n ce Here it

. .

1 Th t h
a as
p o th in
g of h op e o r e a f r vri
o r a e s on or d ires e to w k ea en it .
2 24 Con versa tion of E mpe ror M a rcu s A n ton in us
is th at the y g o w old an d moulder and see m good for n othi n g
r ,
.

But the n u n der all the se di sadvan tage s the wo n der of her c o n
trivan c e is su c h that sh e melt s the m dow n an d recoi n s the m in ,

an other figure and se nd s the m n e w and shi ni n g fro m the mi n t

,
.

And th us sh e n either wa n t s an y foreig n ore or by p l ace to throw -

the dro ss in but is always abu n dan tl y fur ni shed with roo m an d
, ,

matter and art withi n hersel f

,
.

LI Be n o t hea v y in b usi n e ss n or di sturbed in co nver sa t io n

.
, ,

n o r ra mbli n g an d i mp erti n e n t in your tho ught s Kee p y our min d .

fro m ru n n i ng adrift fro m sudde n su r pri se and tra nsport s and do n o t

, ,

ove r set yo urself w ith too much e mploy me n t Do they curse yo u ? .

Do they threate n to kill an d q uart e r you ? Let the m go o n They .

can n ever murder your rea so n or y o ur v irt u e Tho se p r i v ilege s run .

for life if you ple ase A ll t hi s b arb arity sign ifie s little It is muc h
. .

as if a man th at sta n d s by a lovely sp r i n g should fall a raili n g a t it - .

The w ater is n ever the w orse for h is fo u l l angu age ; and if he

should throw in dirt an d du n g it w o uld qui c kl y di sapp ear an d
,

di spe r se and the foun t ai n be as whole so me as ever Whi c h way

, .

n o w are you to go to work to kee p your sp rin gs al way s ru nn i n g , ,

an d n eve r st ag n ate i n to a p ool ? I w ill tell yo u Y o u must be alway s .

drudgi n g at the virtue s o f freedo m and i n d e pe n de n ce of si ncerity , ,

sobriety an d good nature Make your self but mas ter of the se
,
-
.

qualitie s an d your b usi n e ss is do n e

,
.

LII He t hat is u n ac qu ai n ted w ith the origi n an d fir st cau se of

.

the w orld an d with th at Provide n ce that go v e r n s it mu st be at a

, ,

lo ss to k no w w here he is an d wh at e mpire he li e s un d e r And he

, v .

that can n ot tell the n d s he was made fo r is ign o r an t b o th o f h im

e ,

s elf an d the w orld too An d he th at is un i n str ucted in ei t her of

.

the se two poin t s w ill n e v er be able to l o ok i n to the d e sig n o f h is

,

bei n g An d yet there are abu n d an c e of peo ple th at w o uld be

.

p uz led at the se que stio n s

z What do yo u thi n k the n o f h is di se r e
.

ti o n t h at is an xiou s abo u t w hat is said of h im and v al ue s ei t he r ,

the p rai se or the ce n sure of tho se littl e folk s th at k n o w n either

where they are n or who ?
LII I Nothi n g c an be more vai n th an the c o urti ng o f po pul ar
.

appl ause Wh at ! a r e you so ambitiou s of a man s g o o d w o r d th at

.
’

it may be in an hour s t i me sh all c urse hi mself to t he pit of hell ?

’

A re yo u so fo n d of bei n g in their fav o ur that can n ot ke e p in their

o wn ? Strivi n g to ple ase tho se peo p le th at can n ot p lea se the m
s elve s is to n o ma n n er o f p u r po se An d how can the y be said to .
226 Con ve rsa tion of Empe r or [Ma rcu s A n ton in us
LVIII He that dread s de ath is either afr aid that h is se nse s
.
,

will be exti n gui shed or al t ered Now if the p o w ers are lo st the
, .
,

ai n mu st be so too for if he h as n o fac u ltie s he will h ave n o feeli n g

p , , .

But if he h as n e w p erce ptio n s an d an other se t of se n se s he will be, ,

a no ther creatu r e an d the n he will live s till as I t ake it

, , .

LIX M en are born to be serviceable to

. on e an other therefore
,

either refor m the world or bear with it , .

LX U nderstan di n g doe s n ot alway s drive o n ward like an arrow

. .

The mi nd so me t i me s b y maki n g a halt an d goi n g rou n d for

, ,

advice hits the mark much better than if sh e had let fl y directly
,

u p o n it .

LXI Look n i c ely i n to the thought s of other p eo ple

.
,
an d give
the m the same freedo m with yo ur o wn .

BOOK IX .

I To pl ay the k n ave is to rebel aga in st religio n all sort of i nju stice

.
,

is n o le ss t h an high trea so n agai n st heave n For sin ce the n ature .

o r soul of the u n iverse h as made ratio n al creatures for mutu al

1

servi c e an d su pp ort ; made the m that they should a ssi st an d oblige

e ach other acc o r di n g to the regard s of circu msta n ce an d merit bu t

, ,

n ever to a n y body an y harm The case stan di n g thu s he tha t .

,

c r o sse s u po n thi s d e sign is profan e in h is c o n tradictio n an d

,

outrage s the mo st a n cie n t Deity For the n ature of the u n i v e r se is .

the cause of it an d th at w hich give s it bei ng Thu s all thi n gs are

,
.

o n e fa mily su ited an d as it w ere of k in to each other

, ,
Thi s n at ure .

is al so styled truth as bei n g the ba si s of fi r st pri n ci ple s an d

,

c er t ai nty He there fo r e that tell s a lie k no w i ngly is an irreligio us

.
, ,
,

w retch for by decei v i ng h is n eighbour he is u nju st to h im an d

, , ,

c heat s h im of the t r uth to which he h as a n at u ral right And he .

that is guilty of an u n tr uth out of ign orance is lia ble to the sa me ,

charge ( though n o t in the same deg r ee ) becau se h is ign oran ce is ,

vol un tary an d affected ; be cause he di sse n t s fro m the mi n d of

p r o v ide n ce b r i n g s di
, sorder i n to the world a nd o
pp o se s the first ,

se ttle me n t of n at ure He seems to be fo n d of co n fu sio n s to declare

.

1
God .
 A D iscou rse w itn Himself . 227

fo r t he i n t ere st of error take the field agai nst c ert ai n ty an d

,
an d

scie n ce By n eglecti n g the assi sta n ce s of heave n an d the t ale n t he

.
,

was bo r n to ; h e h as p arted w ith the guide of h is u n derst an di n g ,

lo st the te st of tr uth and the di sti n ctio n of right an d wro n g ,

.

Fu r ther he th at r e cko n s p ro spe r ity an d pleasure amo ng thi ng s

,

re ally goo d pai n an d hard shi p a mo ng st thi n gs re ally e v il can be n o

, ,

p iou s p er so n Fo r su ch a man will be sure t o c o mpl ai n of the

.

ad mi n i st r tio n s of ro v ide n ce charge it with m i smat c hi n g fo rtu n e

a
p ,

an d merit an d mi sapplyi n g rewa r d s an d p u n i sh me n t s

,
He will .

o fte n se e ill p eo p le fur n i sh e d w ith materi al s for p le asu r e an d ,

regaled with the r eli sh of it an d good me n h ar assed an d

'

d e pre ssed an d meeti ng with n othi n g but mi sfort un e T o go o n

,
. :

he th at is afraid of p ai n or afllic tio n will be afraid of so methi n g ‘

,

th at will always be in the world but to be thu s u n easy at the ,

app oi n tme n ts of pro v ide n c e is a failure in revere nc e an d re spec t , .

On th e other h an d : he th at is viole n t in the p ur su it of p le asure ,

will n o t st i c k to t u r n vill ai n fo r the purcha se An d is n o t thi s p l ai n ly .

an u n g r ac iou s n d an u n godly h umo u r ?

a T 0 se t the matter right ,

where t he allo w an ce of God is equally cle ar as it is with r egar d t o

‘

p ro sp e r ity an d ad v e r sity for h ad He n o t app r o v ed both th e se c o n

,

d itio n s He w o uld n ever h ave made the m

, I say where th e g o od .
,

liki n g of heave n is eq ually c le ar o ur s ought to be so to o Be cause , .

we ought t o foll o w the guid an c e of n ature an d the se n se of the ,

Dei ty Th at man t he r efore th at doe s n o t c o mply w ith p r ovide nc e

.

in the same i ndiffe r e n ce of n otio n w i t h r e spe c t t o pleasu r e n d p ai n ,

a ,

life an d dea th ho n our and i n famy ; he t hat doe s n ot thi s with

,

out stru ggli n g of passio n s wi t ho u t u n manage able pre fer e n ce or ,

a v er si o n is n o frie n d to the divi n e e c o n o my ; h is tho ught s are

,
.

lewd an d mutin o us an d so wo uld h is actio ns be too if he h ad

, ,

p ower .

By sayi n g th at U n iver sal N atu re or God st an d s eq ually affe c ted , ,

to the se differe n t di spe n satio n s t he me an i n g is th at they are both , ,

co mprehe n d e d in the gen eral sch e me an d equ ally co n sequ en t to ,

the fir st e stabli sh me nt The y were decreed by the A lmighty fr o m

.

the begi nn i n g an d struck o ut with the li n e s of the creatio n Th e n

,
.

it was th at the p l an of provide n ce was drawn an d the fate of ,

futurity deter mi n ed The n n ature was made p rolific an d e n abled

.
,

to bri n g forth in due ti me The n the whole sto c k of bei n g s the .

,

revol utio ns of fo riun e and the su c ce ssio ns of ti me we r e all stated

, ,

an d se t a goi ng .

II He is bet t er bred and more a g e n tl e man t h t t ake s lea v e of

.
, ,
a

th e w o r ld w ith o u t a bl o t in h i s c ut c h e o n an d h as othi n g o f false s ,

n
2 28 Con ve rsa tion of Empe ror fil a rcu s A n ton in us
hood di ssi mul atio n of l uxury o p rid e to t r n i sh h is c haract er
an d ,
r ,
a .

But w he n a man is o n ce di pped in the se vi c e the n ext be s t thi n g is s,

for h im to q uit rather th an live o n n d be an old si nn e r I su pp o se

,
a .

yo u un der st an d the plag u e to o w ell n o t to run awa y fro m it An d .

wh at is the plague ? Why if yo u re a k n ave or a liberti n e you ,

a ,

h ave the t o ke ns u po n you The i n fe c ti o n of the mi nd is te n time s

.

w or se tha n th at o f th e air ; the malig n ity is n o t n ear so fatal in the

blood as in the will for the br ut e o nl y su ffers in the first c ase but
, ,

the man in the other .

III Do n o t co n te mn death but take it han d so mel y an d willi ngly ;

.
,

look u po n it as p art of th e p rod uct of n ature and o ne of tho se thi ngs ,

whi c h Pro vide n ce h as been ple ased to order For as you th an d .

age gro wt h an d decle n sion down and grey h airs pregn an cy an d

, , ,

bi r th etc are all nat ural action s co n seque n ces of ti me an d

,
.
, , ,

i nc ide n ts of life so al so is dyi ng an d di ssolutio n every jot as mu ch

ac cordi n g to c o mmo n c ourse as the re st A wi se man therefo r e .

mu st n either un giddily n o r stalk haughtil y i n to h is grave ; he

r ,

mu st look u p o n de ath as n atu r e s bu si n e ss an d wait her lei su re as

’

, ,

he doe s for the p r ogre ss an d mat urity of other thi n gs : for as y ou

1

d n t ove r d r ive a foetu s but let it take its o wn ti me an d co me i nto

o
’
, ,

t he world w he n it is ready so you should stay in the other c ase , ,

till opport uni t y p re se n t s an d thi n g s are ri p e and your soul dro ps

, ,

o ut of the h u sk o f her o wn acco r d Bu t if you s tan d in n eed of a .

v ulgar re me dy and w an t a cordial to make dyin g go down the

,

bette r yo u sh all ha v e it Co nsider the n w h at sort of world an d

, .

w h at sort of h umours you will be rid of It is true you are n o t to

f ll foul upo n man ki n d but to treat the m with ki nd n e ss and te mper
a ,

but still you may r e me mber that you do n o t live a mo n g p eo ple j ust
of y o ur o wn mi n d an d fanc y I n deed if y o ur hu mo urs hit it and .
,

your u n de r stan di n g s were all se t to th e same tun e su c h an ,

u n an i mity amo ngst mortal s might r e a so nably reco mme n d life an d ,

make u s loath to p art with i t but you p erceive the mat ter is qu ite
otherway s n d that va st di sturban ce s are bred by di ff ere n t o p i nio n s
,
a ,

i nso muc h th at n ow we ought rather to p etitio n death to make haste ,

fo r fear w e sho uld be tea sed out of our reason and lo se our be st ,

t ho ught s in a crowd .

IV He that co mmit s a fault abroad is a tre sp as ser at ho me an d

.
,

he th at i nj ure s h is n eighbo ur h urt s hi mself for to make hi mself an ,

ill man is a shrewd mi sc hief .

H r th
1
mp r r
e e m t tr di t h i St i l pi i f th l wf l
e e e o se e s o conf a c s o ca O n on o e a u n ess o
se lf murd e r .
2
30 Con ve rsa tion of E mp e r or M a rcu s A n ton in us
w o rked the m to the g r e ate st mi sund e r stan di n g they h av e ev e n the n ,

th e be n efit of c orre spo n di n g by t r uc e an d arti c le s Fa r t her to .

,

i nstan c e in a higher orde r t he star s tho ugh n o t n eighbou r s in

1
, ,

si t u atio n mo v e by c o nc e r t Th us w he r e t hi n g s are more n oble

,
.
,

an d n at u re r i se s sy mp athy ri se s to o an d o p erate s at a di stan c e

, , .

Bu t here lie s t he mi sery of it M anki n d a r e stran gely un fort u nate .

with the privileg e of thei r re aso n ! They are t he o nly bei ngs
whi c h bre ak t hr o ugh th e fo r c e of i n sti n ct and w ould mak e the ,

alli an c e s of n at u r e sig n ify n othi n g But though they run fro m .

their ki nd they are au ght agai n in so me me asure For you shall

,
c .

soo n e r se e a p e e of e a r th refu se to lie by its o wn el e me n t th an

i c ,

fi n d any man so p erfectly u n so c iable as n o t to corre sp o n d wi t h ,

so mebody or other .

X E v ery t hi n g afford s so me prod uc t ; Go d and me n an d the

.
, ,

w o r ld all of the m bear fr uit in t heir pro per seaso n s ; it is t r ue use

, ,

h as r e strai n ed thi s sig n ific atio n to vi n e s an d tree s but thi s c u sto m

apart re aso n may pr o p erly e n ough h e said to be ar whe n it is
, ,

se rv ice able both at ho me a nd to the public e spe i ally if we ,

c

co nsider that the fr uit of the un de r st andi n g kee ps c lo se to its ki n d ,

an d re se mble s the sto c k more fully th an th at w hi c h gr o w s in the

garde n .

XI
Gi v e an i nj u r i o us pe son o o d advice and refo rm h im if yo u
. r or
g ,

ca n If n o t r e me mber th at y o u r c l e menc y an d te mpe r w ere give n

.
,

you fo r thi s tri al th at the god s a e so p atie n t an d be n ig n as t o

,
r ,

pass by the p erver se n e ss of me n an d so me t i me s to assi st the m over ,

a n d above in t heir he al t h fame an d fo rtu n e J ust thu s may you d o

, , .

if yo u p le ase if n o t let me k n ow the i mpedi me nt , .

XII Do n o t d r udge lik e a galley sla v e n o r do bu si n e ss in suc h

.
,

a laborio u s mann e r as if
yo u h ad a mi n d to be p i t ied o r wo n dered
, ,

at .Le t yo ur motive s be mo r e solid an d either p ut o n or make a , ,

halt as pu bli c r eas o n an d co n ve n ie nc e shall direct yo u

, .

XIII To—day I ru shed c le ar o ut of all mi sfo r t un e or r ather I

.
,

th r ew mi sfortun e fro m me ; fo r to speak truth it was n o outlie r , , ,

n o r ever any farther o ff th an m o wn fan c y

y .

XIV A ll thi n gs a e the same over agai n and n othi n g but what
. r ,

h as bee n served up to o ur forefathers ; they are stale u p o n ex p eri me n t ,

mo me n tary in their l asti n g and coarse in their matter , .

Th mp r r pp d th t r 1
i m t d by d ity
e e e o su ose e s a s an a e a e .
 A D iscou rse w it/t Himse lf 23 1

XV Thi n gs or accide n t s st an d without doors an d kee p their

.
,

di stan ce an d n ei t he r k n o w n or re p o r t an y thi n gs abo ut the msel v e s

, ,

what is it t he n that pro n ou n ce s u po n their qu ality and make s the m ,

look frightfully ? Nothi ng but your o w f cy a d Opi n io n

n an n 1
.

XVI As virtue an d vice c o n si st in actio n an d n ot in the

.
,

i mpre ssio ns of the se nse s ; so it is n ot wh at they feel but what the y ,

do wh ich make s ma nki n d either happy or mi serable

,
2
.

XVII It is all o ne to a sto n e whether it is thrown u pward s or

.

downward s ; the mo u n ti n g or si n ki ng of the motio n doe s n ot make

the thi ng o n e j ot the better or the wo rs e 3
.

XVIII Ex ami n e the si z e of p eople s se n se an d the co n ditio n

.
’

of their u n derstan din gs and you will n ever be fo n d of pop ular ity , ,

or afr aid of ce n sure .

XIX A ll thi ng s are in a p erp etual flux an d a sort of c on sump

.
,

tio n you y ourself are so and t he whole world keeps you co mpany , .

XX Do n o t di sturb your self about the irregularitie s of other

.

p eo ple but let every bod y s fault lie at their o wn door s

’
.
,

XXI The i nter mi ssio n of actio n an d a stop in appetite an d

.
,

tho ught are a ki n d of de ath u po n th e fac ultie s for the pre se n t an d

,

yet there is n o harm in it Go o n n o w to the di ffe r en t p e r iod s of .

life an d here you will fi nd i n fan cy yo uth man hood an d old age
, , , ,

tre adi n g u p o n the heel s of each other ; an d t he first as it w ere c ut

do w n and d e sp atched by the l atter An d w here lie s the da mage
,
.

an d terror of all thi s ? Proceed to y our g r an dfather s ti me an d to ’

,

that of yo u r father an d mother an d run over as much grou n d ,

in cha n ge s deca y an d death as you p lea se ; an d whe n you

, ,

have do n e ask y ourself what great grie v a n ce there is in the

,

c o n te mpl atio n An d w he n you fin d n othi n g extrao r di n ary yo u

.
,

may co n clude that e n di n g an d al t eratio n will fit n o harder u p o n

your life than u po n tho se before you .

XXII Make a stan d for tho ught an d i n quiry and survey y ou r

.
,

o wn mi n d that of the u n ive rse an d th at of the p er so n who h as

4
, ,

di sobliged you : your o wn that you may kee p it ho ne st ; God ,

A l mighty s that y ou may k now w ho you a e part of an d to who m

’
, r ,

1
Se e B k iv
oo . se c t
.
39 an d a lib .
2
Se e B k vi oo . se c t .
51 .

3
Se e B k viii
oo . se c t . 20 .
1
Go d .
2 32 Con ve rsation of Empe ror M a rcus A n ton in us
you belo ng ; the offen der s th at you may di scover whether h is ’
,

fault was ig n oran ce or mali c e an d here you should likewi se :

re me mber th at you are of k in to h im

,
.

XXIII As you are a me mber of societ y your self so every actio n

.
,

of y ou r s sho uld te n d to the ben efit an d i mprove me nt of it So .

that whe n you do anythin g whi c h h as neither i mmediate n or re mote

r efere n ce to ge n eral ad v an tage yo u make a breach in the co mmo n ,

i n tere st de stroy the u n ity of public life and are as really guilty of
, ,

a seditiou s beha v iour as a malco n te n t that e mbroil s a n atio n an d

, ,

draw s off a factio n fro m the govern me n t .

XXIV The bu si ne ss of man ki n d is st ran gel y trifli ng and tra nsien t ;

.

thi ng s a e so hollow an d so qui c kly hurried o ff that the world look s

r , ,

so mewhat like a sce n e of n ecro man cy an d see ms to be more ,

a
pp aritio n th an real life 1
.

XXV Pe n etrate the quality of forms an d take a view of the m

.
, ,

ab stracted fro m their matter ; an d whe n you have done thi s com ,

pute the co mmo n p eriod of their du r atio

?
n

XXVI Y o u have bee n a gre at su fferer for rambli ng from a life of

.

r easo n an d for n o t bei n g con te n ted with doi ng what you were mad e
,

for.

XXVII Whe n p e o ple t r eat you ill bla me your co n duct o r

.
, ,

re po rt anythi ng to yo u r di sadvan tage ; sho o t you r self i nto the very

so ul of the m ; r ummage their un de r st an di n g s an d se e ho w thei r ,

head s are furn i shed A thoro ugh i n quiry i n to thi s matter w ill se t
.

yo u at re st You w ill be fully c o n vi n c ed th at the o pi n io n of such

.

mortal s is n o t w or t h o n e tro u ble so me tho u ght However yo u mu st .

,

be ki nd to the m for nat ure h as made them your relatio ns Be side s

, .
,

the god s 3 give the m all sort of cou n te nan ce adverti se the m by ,

dreams an d prophecy an d hel p them to tho se thi ngs the y have a ,

mi n d to .

XXVI II Thi s u n c ertai n world is alway s rolli n g an d turn i ng

.
,

thi g to p y t rvy N o w the soul of the u n iver se eith e r p ursue s

n s s u - .
“

the course of ti me de sc e n d s to p r ti c ul ar s an d ex ert s it self u po n

,
a ,

every e ffect or el se matter an d motion w ere put i n to such order at

,

1
Se eB k v t 33 oo . se c . . B k iv
Se e oo . 2 1 , an d vii . 2 9 , an d xi i . 18 .

3
Wh o p tt rn ght t
se a e ou o be f ll w d
o o e . God .
2 34 Con ve rsa tion of E mpe ror M a rcus A n ton in us
height t ake a v iew of mortal s here b e lo w Wh at st r ange medley of
, .

m n ge me n t w hat c o n fusi o n of pr o spe c t is here ! Wh at i n fi n ite

a a ,

var ie t y in religio n go v er n me n t an d fo rt un e ! Go o n w i t h the

, ,

sp ecul atio n s tretch yo u r tho ught s over ti me an d n at ure an d l o ok

, ,

u p o n thi n g s in t he di ff e re n t a spect s o f t he past an d the p r e e n t ; s

co nside r h o w the w orld wi t hers an d w e ar s o ff ; that the age s before

w ere u n a c q uai nted wi t h yo u an d so will many of tho se th at c o me
,

aft er ; that n e ither yo u r p ower n or yo ur fame re ache s far a mo n g

th e barb ari an s how man y are there th at n e v er he ar d of yo u r n ame ,

h o w man y that w ill qui c kly forget yo u an d how man y th at ad mire ,

yo u n o w will c e n su r e yo u afterw ard s

, I n short me mory an d fame , ,

an d all tho se thi n g s which a r e co mmo n ly so much val u ed a r e n o ,

better than toy s and amuse me n t s .

XXXI Be al w ays easy an d u pright ; let fortitude g ua r d wit/tout

.

and ho n e sty w it/t in kee p yo u r mi n d an d yo u r motio ns tr u e to the

,

i n tere st of man ki n d for t he n you k no w yo ur fac ultie s are in the

,

right p o stu r e th at n ature h as se t the m .

XXXII The gre ate st part of yo ur trouble lie s in your fan c y an d

.
,

therefo re you may di se ngage y o u r self whe n you ple ase I will tell .

you whi c h way yo u may mo v e muc h more fr eely and give e ase ,

an d elb o w roo m to yo u r mi n d
- Take the whole world i nto yo ur
.

co n te mplatio n an d t h e little ti me you are to live in it C o n sider

, .

how fast the sc e n e s are shifted an d how n ear the e n d of all thi ngs
,

lie s to their begi n n i n g ! But the n the exte n t of d urat i o n in w hi c h

we are n othi n g c o n cer n ed ! The age s before o ur birth and after
o u r de a t h are both i n fi n ite an d u n mea sur able .

XXXIII Wh ate v er make s a figure n o w will qu i c kly decay an d

.
,

di s ppear An d tho se that gaz e u po n the rui n s of ti me will be

a .

b u r ied un der the m An d the n t he lo nge st and the shorte st liver

.

will be both in the same co n ditio n .

XXXIV If you wo uld walk zvitlzin p eo ple an d di sc over their

.
,

i nte n tio n s and look thro ugh thei r cere mo n y an d re sp ect you mu st
, ,

s t r ai n for ob servatio n an d stri p the m to the so ul if yo u c an Su c h .

a n arrow i n q u iry will amo n g o t her thi n g s brin g a gre at de al of

, ,

van i t y to ligh t ; ye s mo rtal s are very full o f the msel v e s w he n they

,

co mme n d or ce nsure do you a good or ill t urn they are st r angel y

, ,

co n ceited of the performan ce .

XXXV The di ssolutio n of fo r ms is no lo ss in the mass of matter

. .
 A Discou rse w itn Himse lf . 2 35

Thi ngs are c han ged thi s way it is true but they do n ot p eri sh , , .

Provide n c e by whi c h all thi ngs are well co n t rived deligh t s in the se
, ,

alteratio n s ; they h ave al way s h ad their ra nge in the w o r ld an d ,

always w ill h ave Wh at the n Will you bl ame the co n duct of the
.

fi r st c ause ? Were all thi n g s made an d mu st they alway s be out of ,

order ? What ! are there so man y god s in bei ng an d n o n e abl e to ,

c o n q u er an d correct thi s e v il ? A n d is n ature i n deed co n de mn ed

to an eve r la sti n g mi sfort u n e

XXXVI The materi al s of bodie s if yo u ex ami n e the m are

.
, ,

stran gely co ar se Tho se th at a r e an i m ted h av e little in the m but

. a

water an d du st an d bo n e s an d so methi n g th at is o ffe n sive An d

, , ,
.

the n if y ou go to metal s mi n eral s etc marble is n o more th an a , ,

.
,

c allo u s excre sc e n ce n o r gold an d silver an y be t ter th an the dr e g s

,

an d sedi me n t of the earth Fi ne c lothe s are n othi ng but h air .

t w i sted together an d sme ared with the blood of a little fish 1

,
.

An d thu s I might p roceed further A nd as for sp i r it s they a r e .

,

so mewh at of k in to the re st an d are c ha sed fro m o n e figure to ,

an o t her ?

XXXVI I C o me you h ave lived lo ng e n ough u nle ss you could

.
, ,

make more of it Here is n othi n g but grumbli n g an d a pi sh n e ss to

.

be me t with Wh at make s you di st urb e d ? Wh at c an you be

.

su r p r i sed at ? What h as h appen ed to yo u w orse th an you h ad

re so n to exp ect ? Doe s fo r m o r mat ter body or sp iri t make you
a , ,

u n ea y ? Look i n to the m an d y ou may prob ably be relieved

s , .

N o w for yo ur c o mfo rt the se two are n at u r e s all an d there is n o

’
, , ,

t hi d thi ng t o mole st yo u It is high ti me t herefore to i n terpret the

r .

god s rightly and throw o ff your chagri n agai n st heave n

, .

XXXVIII Three year s ti me to .

’

p eru se n ature an d look over

the world a good as a hu dred
is s n
3
.

XXXIX If such a man h as do n e ami ss the mi schief is to hi mself ;

.
,

an d it may be if you i n quire he is n o t n either

, ,
.

XL Either all thi ngs are ordered by an i ntellige n t bei n g who

.
,

m ke s the w o r ld but o n e family ( an d if so wh y sho u ld a part or

a , ,

si ngle me mbe r co mplai n of that which is de sig n ed for the be n efi t

,

1
Thi s mad e th e pu p r l e d ye .

2
T h e S o cs t i h ld e th e so u l a co mpositi on o f fire an d a ir, a n d by c o n se que n ce it
t
mus be co up rr tibl e .

3
Se e oo B k iii t . se c .
7, B k vi
oo . se c t . 2 3.
2 36 Con versation of Empe ror M a rcus A n ton in us
of the whole or el se we are u nder the mi srule of ato ms and c on
fusio n Now t ake the ca se which way y ou plea se there is ei t her
.
, ,

n o reaso n or n o re med y for co mplai n t ; an d therefore it is to n o

p urp o se to be u n eas y .

XLI I ho p e you u nderstan d your mi n d better than to kill and

.

b u ry it an d make it little e n ough for the co ar se fu n ctio ns an d fate

,

of the body .

XLII Either th e god s have p ower to a ssi st us or they have n ot ;

.
,

if they have n ot w hat doe s p rayi ng to the m sig n ify ? If the y ha v e

, ,

wh y do n o t yo u rather p ray t h at they would di sch arge yo u r de sire s

tha n sati sfy the m ; an d rather se t you above the passio n of fe ar
th an kee p away the thi ng you are afraid of ? For if the god s can
help us n o d o ubt they can hel p us to be wiser But it may be
,
.
,

you will say they have furn i shed me su ffi cie ntly for the se mat ter s
, .

Wh y the n do n o t yo u make use of your t ale n t an d act like a man of

spirit an d n o t run cri n gi n g an d c r ee p i n g after that w hich is out of
,

yo ur reac h ? But the n wh o to ld yo u that the god s do n ot assi st us

in thi ng s w hi c h w e might p o ssibly c o mpass by our selve s ? Let me
re sc ribe the ma tter of y our de v otio n s For i n st an c e : Thi s man
p .

p ray s th at he may g ai n su c h a w o man it may be to debauch her ; ,

but do yo u r ather pr ay t h at you may h ave n o su c h i n li n atio n c .

A n other i n voke s the god s to se t h im free fro m a tro uble so me

supe r ior ; bu t let it be your p eti t io n th at yo ur mi n d ma
y n ever p ut
you u po n suc h a w i sh A third is mighty de v o ut to preve n t the
.

lo ss o f h is so n but I wo uld h ave you pray rather agai nst the fear
o f lo si n g h im Let thi s be the rule for your devotio n s an d se e if
.
,

the eve n t doe s n ot an swer .

XLIII Whe n I was sick says E pi curus I did n ot di scourse the

.
, ,

c o mpa n y abo u t my di se ase s or the torme n t I was tr o ubled with

, .

N o ; my sy ste m of n atu r al p hil o so phy was part of my subje c t an d

my mai n co n cern was that my mi n d might n ot give way to my bod y
, ,

n o r grow u n ea sy u n der
p ai n I m ade n o gre at b usi n e ss o f a
.

re c overy n or gave an y h an dle to the doctors to brag of their pro

,

fe ssio n bu t held o n with fortitude an d i n di ffere n c y

,
Th us he An d . .

whe n you are si c k or u n der any other d i sad v a n tage can n ot you
, ,

behave your self in thi s man ner ? It is practica ble to all p ersua sio n s
in p hilo so phy to stan d their grou n d ag ai n st all accide n t s an d n o t ,

to fall i n to the weak n e sse s an d folly of the ig nor an t We mu st .

al w ay s be pre pared for the p re se n t mi n d the thi n g before u s an d , ,

t he tool s too with whi c h we are to work .

238 Con ve rsa tion of Empe ror M a rcu s A n ton in u s
they p u r sue their natur e an d attai n their perfe c tio n so man is made
,

to be ki n d an d oblige an d h is fac ultie s are ordered ac c ordi ngly

,
.

An d therefore w he n he doe s a good o ffice an d p ro v e s serviceable ,

to the world he follow s the be n t an d a n swers the e nd of h is bei n g ;

,

an d w he n he doe s so he move s smoothly an d is al w ay s in the be st

, ,

co ndi t io n .

BOOK X .

I . 0 MY oul ! Are you ever to be rightly good u n co mpou nded

s ,

an d u n ifor m u n masked an d made mo r e Vis ble to y o ur self th an the

,
l

body that han gs abo u t you ? A re y ou ever likely to reli sh good

n ature an d ge n eral ki n d n e ss as you ought Will yo u ever be fully
s t i sfi e d
a get above w an t an d w i shi ng an d n ever de sire to fetch
, ,

y our pleasure o ut of an ythi ng foreign either livi n g or i n an i mate ? ,

Not d e siri n g I say either ti me for lo nger e nj o yme n t n or pl ace for

, , ,

elbo w roo m n o r cli mate for good ai r n or the mu si c of good co m

-
, ,

p an y ? C an you ab stract yo ur self thu s fr o m th e world an d t ake ,

y ou r lea v e of all mortal s an d be con te n ted with your pr e se n t

,

c o n ditio n let it be wh at it will ?

,
An d be p er suaded th at you are
fully furni shed ; that ll thi ng s will do well wi t h yo u for the god s
a ,

are at the he ad of the ad mi ni stratio n ; an d they will app r o v e 0

n othi n g but wh at is for the be st an d te nd s to the security an d ,

ad v an t age of th at good righteou s beautiful an d p erfect ani mal 1

,

w hi c h g e n erate s an d su pp orts all thi ngs arid kee ps tho se thi n g

, , ,

,
s

which dec ay fro m runn i n g out of c o mpass t hat other r e se mbli n g ,

b e i n gs may be made out of the m I n a wo r d a r e you e v er likely .

,

to be so h appily qu alified as to co n v er se with the god s an d me n in

,

su c h a man n er as n either t o co mplai n of the m n o r be co n de mn ed

by the m
II Exami n e w hat yo ur n at ure require s as if you h ad n o other
.
,

law to go v er n you an d when yo u have looked i n to her i ncli n atio n s ,

n e v er b aulk the m u nle ss yo u r an i mal n ature or the i n t e r e s t of yo u r

,

body a e likely to be w orse fo r it The n you a e to exami n e w hat

r . r

your an i mal n ature or the i n tere st of your se n se s de man d s : an d

here yo u may i n d ulge your a ppe t ite as far as yo u plea se p ro v ided ,

y our ratio n al n at u r e d o e s n ot suffer by th e liberty Now yo ur .

1
Th e w rld
o , or Go d . Se e B k iv
oo . se c t .
40 , B kvoo . se c t . 8 .
 A D iscou rse w it/z H imse lf 2 39

ratio nal n ature ad mit s of n othi n g but w h at is servi c e able to t he re st

of manki n d : kee p to the se rule s an d yo u w ill have n o n eed of ,

rambli n g for further i nst r uctio n .

II I Wh atever h app en s yo u hav e n o re aso n to take it ill for

.
, ,

either you h ave stre ng t h to be ar it or yo u h ave n o t ; if yo u have , ,

exert your n ature an d n ever mur mur at the matter : but if the
,

weight is too heavy for you it will c r u sh your se n se s an d th e n you

, ,

wo n t feel it An d he r e you are to re me mbe r that to thi n k a thi n g

’
.

tolerable is the way to make it so n o w to thi n k it n ece ssar y is the ,

way to thi n k it toler able Pre ss it but stro n gl y fro m the to pi c s of

.

in tere st or duty an d you will go thro ugh

,
.

IV I s any on e mi stake n ? U n deceive h im civilly an d sh ow h im

.
,

h is over sight ; but if you can n ot co n vi n ce h im blame your o wn ,

ma n age me n t tho ugh it is po ssible you may n o t alway s de serve

'
,

it
.

V Whatever h appe n s to you was pre ordai ned your lot

.
,
-
, an dth at
chai n of cau se s which co n stitu te s fate tied your person , an d the

eve n t together fro m all etern ity .

VI Either ato ms an d ch an c e or n ature 1 are u ppe rmo st : now

.
, ,

I am for the la t t er part of the di sj unc tio n an d lay it do w n for a ,

gro un d in the first place that I am part of that whole which is all
,

u nder n ature s govern me n t Seco n dly I am in so me measure

’
.
,

related to tho se bei ngs whic h are of my own order and spe c ie s .

The se poi n t s bei n g agreed I sh all apply the m i n so much the n as I

,
:

am a
part of the u n iver se I sh all n ever be di spl e a sed with t he
,

ge n eral app oi n tme n t fo r th at c an n ever be prejudi c ial to the part s

:

which is serviceable to the whole ; n eithe r is the un iverse clogge d

.

wi t h any i n cumbran ce for the n ature of n o bei ng is an e n e my to

,

itsel f But the world h as thi s advan tage abo v e other p arti c ular
.
2

bei ngs th at there is n othi ng to li mit or overr ule it ; n o foreign

,

p o wer to force it u po n u n f ie n dly p rod uctio n s Si n c e therefore I

r .

am a me mber of so magn ifi c e n t a bod y an d belo n g to su ch an ,

u n c o n troll able s o v ereig n ty I shall freely acquie sc e in whatever

,

h app e n s to me Further i n asmuch as I have a particular relati o n

.
,

to my o wn specie s I will neve r do anythi ng agai n st co mmo n right

,

or the i n tere st of society On the other han d I sh all make it my

.
,

bu si n e ss to oblige ma n ki n d lay out my whole life for t he advan tage

,

of the p ublic and fo r be ar all sort of liberty w hich h as a te n de n cy

,
1
God .
2
Or God .
2 40 Con versa tion of Emp e ror M a rcus A n ton in us
to the con tra r y An d by holdi n g to thi s co n duct I shall be happy
.

of c ourse as th at burgher must n eed s be who is al ways ploddi ng

for the be nefit of h is c orporatio n an d p erfectly sati sfied with t h at ,

i ntere st an d st atio n the govern me n t shall a ssign h im .

VII Whate v e r lie s w ithi n the c o mpass of the un iverse must o f

.
,

n ece ss ity cor r up t an d de ay ; by corr uptio n I me an o n l y alteratio n

c .

Now if thi s be an evil it is a n ece ssary o n e ; by co nseque n ce the

,

whole of nature must be in a bad c o n ditio n b y h avi n g the p art s so ,

sle n derly put t o gether a n d so ver y mu ch di sp o sed to moulder an d

,

d r op in p iece s And if the c ase stan d s th us n ature mu st either

.
,

de sign un kin d n e ss to herself by maki ng the parts of her o wn body

,

s ubj e c t to an u n avoid able mi sfortu n e or el se sh e huddled up thi ng s ,

in the dark without fore seei n g wh at would beco me of the m : but

both the se supp o siti o n s are highly i mprobable Now if any man .

h as a mi n d to leave n at ure or the fir st c au se out of the scheme an d ,

afli rm t hat thi n g s follo w the make an d te n de n c y of their c o n stitu

t i o n he that affir ms thi s doe s but expo se hi mself by gran ti n g in ,

t he fi r st place that the part s o f the u n iver se are made for alte r atio n
,
:

an d the n fall s a wo n deri n g an d gr o wli n g at decay an d revolutio n as ,

if such accide n t s were u n natural an d extraordi n a r y ; e specially si nce

thi ng s do but return whe n ce they came an d fall back n o further ,

than t heir first p ri nc iples For upo n the di ssol u tio n of p arti c ul ar
.

bodie s either the ele me n t s are scattered at large or el se they march

, ,

st r aight to their he ad quarter s an d that w hich is solid t ur n s to

-

e ar t h an d the parti c le s o f air joi n their o wn ele me nt : an d th us they

,

a r e re c eived i n to t he main bod y of the u n iver se ; the u n iverse I ,

say which will either be de stroyed by fire a fter a certain

, p eriod or , ,

el se be ren ewed by p erp etu al vi c i ssit ude s To retur n ; I would n ot .

have you thi n k that tho se p article s of e arth or air which you have n o w ,

in y o ur co n stit utio n are the same w ith tho se y ou bro ught i n to the
,

world with yo u Do n o t mi stak e ; your body h as been made over

.

an d over si n ce that ti me The matter whi c h n o w belo n g s to y ou is

.

as it were but of ye sterd ay s growth ; though

yo u have lived so lo n g
’

in the world yo u r carcase is but a y o un g o n e for you h ave t ake n i t

, ,

all i n at your mo uth but so me w h at l ately an d the r efore when you ,

p erceive i t we ar o ff you n eed n o t be so much tro u bled at the lo ss ;

,

for the al t erati o n s in yo ur body do n ot rob yo u of the fle sh and

blood yo u had fr o m your mother but o n ly of so me fre sher recruits ,

of n o lo n g st an di ng But suppo se y ou h ad still the same bod y y ou

.

were born with w hat w ould you do with it without the be nefit
,

of change ? Without a n e w su pply of matter which mu st alter ,

the c ase n o uri sh me nt an d growth are p erfectly i mpracticable

,
2 42 Con ve rsa tion of Empe ror M a rcus A n ton in u s
me n too w ho ought to qu it th at n ame u n le ss they
, ,
c an an sw er the
ide a and make out their c l ai m by thei r ac t io n s
,
.

IX U nle ss yo u a r e very careful thi s campaig n i n g te mpe stuo us

.
, ,

life yo u are e n gaged in the libertie s o f yo ur c o urt yo ur o wn , ,

l z i n e ss an d the fl atte ry of y o ur subjects will co nst an tly be doi ng

a , ,

you di sservice wear out the n oble i mpre ssio n s of p hilo so phy and
, ,

make your st udy of n ature i nsig n ifica n t How the n are you t . o

man age u po n all occa sio n s ? I n such a mann er as to o mit n e ither

bu si n e ss nor thi nki ng T o be mode st in the co n scio usn e ss of y o ur
.

i mprove me n t but n o t so far as to u n dervalue y o ur k n o w ledge and

, ,

kee p it out of sight Whe n you are th us well skilled both in .

,

t heo ry and practice the n your virtu e s will regale yo u an d y ou will

, ,

reli sh the advan tage of p hilo so phy The n yo u will be able to .

u n ders tan d the botto m of everythi n g ; to p ro n o un ce u po n its n ature ,

the i ngredie n ts it was made of and the weight it h as in the world ; ,

to calculate its co nti nuan ce w ho are likely to be aff e c ted with it , ,

an d what p ower s the y are which can both give an d take it away ,
.

X A
. ider whe n sh e h as caught a fl y thi nk s sh e h as do ne
sp

so me grea t matter an d so doe s a sp ort sma n w he n h e h as run dow n

,

a bare an d a fi sher man to o w he n he h as o v erreac hed a sprat or a

,

g udgeo n So me other s must kill a boar or a bear before they can

.

grow co n c eited an d a fou r th sort v al ue the mselve s extre mely up o n

their hu n ti ng the Sa r ma t ian mo ss t r oo p e r s Though it may be in -
.
,

thi s la st case if you go to the defi n i t io n of robbi ng the o ne are as

, ,

mu c h thieve s as the other .

XI Sit clo sel y to the study of p hy sic s that you may ob serve t he
.
,

ste ps an d le ar n the hi story of n ature an d trace the prog r e ss O f

, ,

bodie s fro m o ne form and specie s to an other : c o nte mpl ate oft e n
u po n thi s subject for there is n othi n g co n trib u te s so mu c h to
,

greatn e ss of mi nd as a thoro ugh i n sight i n to the se matter s He

,
1
.

t hat is rightly a ff ected wi t h thi s Sp e c u latio n h as in a ma n n er laid ,

h is body aside an d all that belo n g s to it He c o n siders that thi s .

w orld will q ui ckly be ove r w ith h im that he mu st t ake h is leave of ,

man ki n d an d re mo v e i n t o a n other co n ditio n I n c o n seque n ce of

, .

t he se tho ught s he is all ju stice an d re sig natio n ? An d as fo r what

,

p e o p l e thi n k or talk of h im o r prac ti se ag ai n st h im h e n ever mi n d s

, ,

it He h as but t w o p oi n ts to se c ure th at is to be ho ne st in what

.
, ,

he doe s an d co ntented with what h receive s ? As for other

,
e

1
B k iii
Se e oo . se c t . 1 1.
2
Th t i a s, to P r vid
o e n ce .
3
Fr m f t e
o a .
 A D iscourse w it/z Himse lf 2 43

proje c t s and fan c ie s he h as do n e with the m H is bu si n e ss is o nly

,
.

to live by re aso n and to follo w th at path w hi h n ature h as

,
c

ch alked out for h im for in so doi n g he h as the deity for h is

,

guide .

XII Wh at n eed you be an xiou s about the even t when y ou may

.
,

ex ami n e the e nter pri se an d debate the reaso n able ne ss of it ? If

,

y o u fi n d it p racticable an d p ro per go o n an d let n othi n g di v e r t

, ,

o u : but if you ca n n ot se e thro u gh it make a h alt an d t ake t he

y , ,

be st advice up o n the case An d if your me asure s h app e n to be

.

broke n by so me n e w e merge n cy make the mo st of wh at is in y our ,

p o w er a n d al w ay s sti c k to the p oi n t of ho n e sty ; for after all th at ,

is the be st st ake in the hedge for t hou gh the gra n d de sign may : ,

n o t su cc eed yet w he n it is fairly u n d er t ake n an d well man aged it

, , ,

make s o n e ea sy u n der the mi scarri age Re aso n an d j ustice are .

le asan t co mp an io n s ; an d tho se tha t kee to the m are alw ay s

p p
sati sfied an d in good hu mour
, .

XII I Whe n you a e fir st awake you may put thi s que stio n
. r

whether an other man s vi r tu e will sign ify an yt hi n g to the doi n g yo u r

’

bu si n e ss ? No u nle ss you hel p y o u r self a n other m n s mi n d will

, ,
a
’

n o mo r e i mpr o v e you th an a n other ma n s mo u th w ill n o uri sh yo u

’
.
,

Thi s tho ught may do you service in a mor n i n g an d hel p to make ,

the d ay more sign ifi can t An d n o w I thi n k o n it do n o t forg e t

.
, ,

w h at sort of me n tho se are w hi c h val u e the mse l v e s so much up o n

the g o od or ill ch aracter they gi v e their n eighbours ; o n e would
i magi n e by their braggi n g t hey c o uld go v ern t he wo r ld wi t h th e ir
to ng ue s an d talk p eo ple i n t o wh at c o n ditio n the y h ad a mi n d to
,
.

But the n the se mighty me n of satire an d pan egyric how sca n d al ,

o usly do they live ! Ho w are they o v erg r o w n with l ux ury an d

le w d n e ss ! How fooli sh are their fan c ie s an d how u n r e a so n able ,

their fe ar s H o w muc h truth do they murder with th e ir p r ati n g s ;

an d how ofte n do t h ey ste al fr o m an ho n e st man to make a k n ave ,

look th e better ! But aft er all they h av e the w ors t of it by abu si ng ,

th at re aso n which might ha v e se r ved the m to so man y excelle n t

p urp o se s .

XIV He th at co nsider s th at n ature 1 h as the di spo sal of all

.

thi n gs will add r e ss he r in thi s la n guage of re spe c t

, Gi v e me wh at :

you ple ase an d t ake w h at you p le ase a w ay I am c o n te nted ”

'

.
, .

Thi s is the st r ai n o f a man bred to sobriety an d go od p r i n ci ple s - .

A n d tho ugh the ex pr e ssio n may be extraordi n ar y th e re is n o t the ,

1
Go d .
2 44 Conve rsa tion of E mpe ror M a rcus A n ton in us
leas t ti n cture of van ity in it , bu t it proceed s wholly fro m obedie n ce
an d sati sfac tio n .

XV Y our ti me is al mo st o ver the r efore live as if you we r e re

.
,

tired in the co un try P l ac e sign ifie s n othi n g ; v i r tue and philo sophy
.

will thrive everyw here provi ded you mi n d your b usi n e ss Never
, .

run i n to a hole and shu n co mp an y No let the world have the .

,

be n efit of a good example an d look u po n an ho ne st man ; an d if

,

they do n o t like h im let the m kn ock h im o n the he ad ; for it is

,

much better he were served so tha n to live at their rate of ,

di sorder .

XVI Notio n without pra cti c e is i mp erti n e n ce sp e n d n o mo r e

.

ti me the n in stati n g the qualificatio ns of a man of virtue but ,

e n deavo ur to get the m .

XVI I Take the whole b ulk of matter an d all th e exte n t of ti me

.
,

freque ntly i n to y our thought s : an d the n c o n sider th at all partic ul ar

bodie s are but a gr ai n in the p ro p ortion of sub stan ce an d but the ,

turn i ng of a wi mble in re spect of ti me .

XVIII Do n o t su ffer the appearan ce s of thi n gs to daz z le y our

.

sight an d deceive you Ex ami n e them clo sely and you will fin d
.
,

the m ready to deca y an d t u mble An d that all thi ng s are made as .

it were to be u n made agai n .

XIX C onsider what an hu mble figu re the bigge st p eo ple make

.

w hen they are eati n g slee p i n g an d doi n g the other coarse w ork of
, ,

n at u re to w hich they are all c o n de mn ed !

,
But the n whe n they are
in their alti tude s in their p o mp or in their pa ssio n strutti n g or
, , ,

mauli n g their i nferiors ; you would take the m for an other sort of
cre at ure s and th at th e y fan c y the mselve s more th an mort al me n !
,

An d ye t h o w man y little master s did they l ately c ri nge to ! how

'

me an was their service an d their salary an d what a sorry c o n ditio n

will the y c o me to in a short ti me 1

XX Th at s be st for every man which God se n d s hi ni and the

.
’

ti me of H is sen di n g too is al way s a c ir c u mstance of ad v a n tage .

XXI The earth as the p oet h as it 2 loves the refre sh me n t of a

.
, ,

sho w er an d the cloud s whe n they a e lo ade n love to se n d it ”

,
r ,
.

An d the w orld love s to execute the de c ree s of fate ; an d therefore

E ith r by mi f rt
1
e d th E
s oip un e o r ea .
1 ur .
2 46 Con ve rsa tion of E mpe ror M a rcus A n ton in us
an d di sc o v er t he mi r a le s of P roviden ce though c ,
n ot the man n er of
t heir pe r forman ce .

XXVII You will do w ell to re me mber that the world is ju st as

.

it w s for merly an d will go o n at the same rate when y ou are de ad

a ,

an d go n e If you either d ip i nto hi story or recolle c t your own

.
,

me mo ry yo u w il l p ercei v e the sce n e s of life st r an gely u n iform and

, ,

n othi n g but the old p lay s re v ived Take a vie w of the court s o f .

A d r ia n A nto n i n u s P iu s of Phili p of Macedon or C roesu s ; an d

, ,

you will fi n d the gri mace and e n tertai nme n t the same o nly the ,

actors are di ff ere n t .

XXVIII He th at struggle s with h is fortu n e an d make s an

.

affli c tio n o n it is mu c h like a hog that kick s a nd crie s out w he n

,

h is th r o at is c u tti ng an d he that mour n s p riv ately over hi mself

:

whe n he is sick is n o t mu c h better We sho uld co n sider that w e

, .

are tied to th e c hai n s of fate that all ac cide n t s are in evitable that , ,

n o n e bu t r atio n al c r e at u re s have the pri v ilege of movi n g freel y an d ,

maki n g n e c e ssity a choice A ll other thi ng s are forced o n ward an d .

,

dragged al o n g to their doo m .

XXIX Co n sid e r the sati sfac tio n s of life si ngly an d exami n e

.
,

the m as th e y c o me up ; an d the n ask y ourself if de ath is su c h a ,

te rr ible bugbe ar in taki ng the m fro m yo u 1

XXX Whe n a n ybody s mi sbeh avio ur di st urb s you di smi ss the
.
’
,

i mage of the i nj u ry an d bethi n k yourself whether you have n ot ,

bee n guilty of the same fault For i nst an c e whether you have n ot .
,

over val ued mo n ey or pleasure or fame or the like Such re

-
, , , .

fle c tio n s will qu ickly make you cool an d co me to a te mp er ; ,

e sp eci ally if yo u c o nsider the offe n der was n ot altogether h is o wn

man but un der the force of so me u n t o ward passio n or other You
, .

wo uld do w ell therefore if you can to step in t o the re scue and , , ,

fr ee h im from the cau se of h is di sorder .

XXXI Whe n you co n sider Satyrio n the Soc r ati st thi nk u po n

.
,

Hy me an d w he n you re me mber E up hr ate s thi n k

2
E t
u ic h e s o r n ; ,

u p o n E utyc h io n or Sylvan u s ; an d w he n Alc iph ro n c o me s i n to y o u r

he ad c arry your thought s to T ropae oph orus ; an d wh e n yo u are musi ng

,

1
B kSe e oo xi i . se c t .
31 .

fir t p r
Th e s o pe r na me thr o ugh o u t thi s e nume rati on d e no t e s a p hil o soph e r
th t liv d b f r
a e e o e th e e mp e r o r s ti me , th e o th e rs, th o se w h o w e r e h is con
’

t mp r ri
e o a e s.
 A D iscou rse w itn Himse lf 247

u po n Xe n o pho n or Gr i to le t Seve r u s c o me i n t o the c o n te mpl a

.

ti o n ; an d whe n yo u m k e your self the u bj e c t of y o u r medit t io n s

a s a ,

bri n g so me of th e e mp ero r s yo u r p r edece sso r s i n to your co mp an y ; ,

an d thu s se t the de ad an d the livi n g of the same cha r ac te r an d

p r o fe ssio n alw ay s o n e agai n st a n oth e r th e n ask the q u e sti o n , ,

Where are tho se me n th at made su c h a fig ur e for merly ? The

an swer w ill be th e y are n o w he r e o r at le ast n o w here th t I k n o w
, ,
a

of . Th us you w ill be stro n gly c o n vi n ced that me n are bu t smoke

an d b u bble s ; th e y va n i sh as they ri se an d b r e ak soo n afte r the ,

swelli n g an d thi s i mp r e ssio n will go th e dee p e r if yo u c o n sid e r th a t

, ,

w h t is o n ce p eri shed an d su n k w ill n e ver co me u p agai n exactly

a ,
.
1

A s for yo ur sh ar e o f ti me it is but a mo me n t in co mpari so n w hy

the n can n ot yo u man age that little h an d so mely an d be sati sfi e d ? ,

What a n oble o pp ort un ity of i mp rove me n t d o yo u run away from

‘

For what are all the revol u tio n s of n at ure an d the ac c ide nt s of life , ,

but tri al s of skill an d exer c i se s of reaso n ? A w i se man th at h as

looked thro ugh the c ause s of thi ng s make s but a diver sio n of the m , .

Go o n the n with the theory an d p rac tice of p hilo so p hy till yo u ,

have dige sted the subj ect an d co n quer e d the d i ffi culty ; for I wo uld
have yo u be like a str on g sto mach t h at masters all so r t of diet an d , ,

m ke s n ou r i sh me n t of it ; or if yo u p lea se like a fi r e w e ll ki n dled

a , , ,

which catc he s u po n everythi ng you throw in an d t ur ns it i n to fla me ,

an d bright n e ss .

XXXII P ut it o ut of the p ower of tr uth to give yo u an ill

.

c h ara c ter ; an d if anybody re ort s ou n o t to be an h o n e st or a

p y
go o d man let your pr ac t i c e give h im the lie Thi s is all very
, .

feasible for p ray who can hi n der you fro m bei n g j ust si n cere an d , ,

good n at ured if you h av e a mi n d to it ? To make all sure you

-
, ,

should r e solve to live n o lo n ge r th an you ca n live ho n e stly ; for in ,

ea r n e st you h ad muc h better be n othi ng than a k nave

, .

XXXIII What is it whi c h is mo st proper to be said or do n e

.

u po n t he pre se n t o c c asio n ? Th at q u e stio n I c o n fe ss is p e r ti n e n t ,

but let it be wh at it will I am sure it is in yo u r p ower to c o me up

, ,

to it and therefore n ever p r ete n d it i mp rac ti cable Y o u will n ever

, .

leave gr umbli n g an d growli n g till you h ave b r o ught yo ur fan cy to

y our p hilo so phy ; till you can p rac ti se virt ue with a gu st an d make ,

your duty your pleasure An d why you sho uld n o t do t hi s I ca n n ot

.

i magin e ; for the p rac tice of vi r tue is n othi n g but h uman p o we r s

n atu rally se t o n work ; i t is o n ly
p utti n g the wheel s in the motio n
they were co ntrived for an d goi n g ju st as you were made Now
, .

1
Vid A n not D A cier
’
. . .
2 48 Con ve rsation of Empe ror M arcus A n ton in us
na ut re s po st ure s are al ways easy an d whi c h is more n othi ng but
’
, , ,

yo ur o wn w ill c an put you o ut of the m The moti o n of a cyli n der .

may be sto pp ed fire an d w ater may be checked in their te n de n cy

, ,

an d so ma
y any p a r t of the ele me n tary vegetative an d a n i mal , ,

world I n thi s case a great ma ny ob structio n s may i n ter po se

. .

But there is n othi n g c an bl o c k u p a so ul sto p the c o urse of r e aso n , ,

o r hi n der a t ho u ght fr o m ru nn ing in the right c h an n el He th at .

c o n side rs the irre si stible liberty of the mi n d that sh e mo ve s as ,

easily as fire doe s upward s as a sto n e down w ar d s as a cyli nde r on

, ,

a smooth de sc e n t will trouble h is head about n othi n g further For

,
.

all other i mpedi me n ts p roceed either fro m the body which he look s ,

u po n rathe r as a ca r c ase than a c o mpan io n or el se they are fo un ded ,

i n o i n io n an d u n le ss we betray ourselve s an d de sert our rea so n

p
can do u s n o m
, , ,

an n er of mi schief otherwi se ill fortu n e as it i s , , ,

co mmo n ly called wo uld make a body an ill man For all other
,
.

p rod u ctio n s of n at u r e or art whe n any har m ha pp e n s to the m , ,

t h e y are c ert ai nly th e worse for it but here a man is the better for
wh at he suffe r s he i mp rove s h is value and r aise s h is c h arac ter b y , ,

mak i n g a r ight use o f a rugged ac c ide n t I n short I would ha v e .

,

you re me mber th at n o b urgher c an receive an y d amage by th at

w hich doe s n o t aff e c t h is corp oratio n ; n either can the co mmu n i t y
suffer u n le ss the l aw s by w hich it is gover ned are broke n and
,

su ff er to o But the se mi sfort un e s as they are called do n o t

.
, ,

v iol ate the c o n stitutio n no r bre ak in u p o n the laws ; therefore they

,

do n o t d amage t he c orp oratio n n or by c o n seque n ce any me mber ,

in it 1.

XXXIV He th at is well ti nctured with philo soph y n eeds but a

.

short recei pt A co mmo n cordi al w ill kee p up such a man s spirit s

.
’
,

an d ex p el the c old fro m h is heart A v erse o r two out of Ho mer .

will serve for a hi n t an d do h is bu si n e ss Let the poet sp eak

, .
,

M lik l v i v rd r d d y
e n are e ea e s n e u e an e ca ,

As sp ri g ppli wh t t um bl w w
n su au a

rt l f d n d fl uri h n th e ir t urn y
es a n o s a ,

So mo a s a e a o s i s .

You se e how sle n derly hu man felicity is put together y our ,

child r e n are but le ave s up o n the mat t er a little blast may take ,

the m fro m you The fre she st lau rel s wi t her ap ace an d the echoe s
.
,

of fame are soo n sile nced ( an d which h as so me co mfort) so is ,

ce n sure and reproach too All the se matters like leave s have their.
, ,

1
By th ity rp r ti th mp r r m
e c th
o r co w rld d by th l w
o a on e e e o e ans e o , an e a s,
th e o rd r e a nd d r e c e es o f P r vid
o e n ce . Se e B kvoo . se c t . 22 .

1
H orn 11 E . . .
2 50 Con versation of Empe ror M a rcus A n ton in us
mu st w alk h an d so mely an d bid the world adi e u withou t regret
o ff ,
.

I t is true nat ure h as t w i sted yo u r i n tere st s an d tied y ou toge t her

, ,

but n o w sh e loo se n s the k n o t an d make s th e sign t o di se n g ge ,

a .

I ll part the n w ith the wo r ld as with my frie nd s an d relatio ns

’

but for all my ki n d n e ss I w ill n o t be d r agged fr o m the m ; n o ,

Provide nce would have me move freel y an d therefore I ll do it ,

’
.

XXXVII Let it be y our co n sta n t method to look i n to the

.

de sign of p eo ple s actio n s and se e what they would be at as often

’
, ,

as it is p r acticable An d to make thi s cu sto m more sig n ifican t

.
,

practi se it first upo n your sel f .

XXXVIII Re me mber th at whi c h pull s and bale s you fro m o ne

.

p a ssio n to an other is n o exter n al force b ut yo u r fan cy withi n y ou , .

There lie s the rheto r i c th at p e r suade s you Th at is the live thi ng .

,

an d to sp eak p lai nly th at is the man after all ,

But whe n you talk of .

a man I would n o t have you tac k fle sh an d blood to the n otio n

, ,

n either tho se li mb s which are made out of it the se are but

tool s for the so u l to wo r k with an d n o more a part of a man than ,

an axe or a p l an e is a p iece of a carp e n ter It is t r ue n ature h as .

,

glued them together an d the y grow as it w ere to the sou l and

, ,

there is all the differ e nc e but the u se of t he m depe n d s solely up o n

the mi n d it is the will that either check s or sets the m agoi ng
, .

They ha v e but the fo r c e of i n str ume nt s an d sign ify n o more witho ut ,

foreign directio n t h an a sh uttle a p e n or a whi p whi c h will n either , , ,

w e ave n or write n or l ash the horse s without so mebody to manage

, ,

t he m .

BOOK XI .

I . T HE ro
p p ertie s of a r atio n al so ul are the s e S h e h as the .

p r i v ilege to lo o k i n to her o wn n at ure to cut out her q ualitie s an d , ,

fo rm herself to w h at tempe r sh e plea se s Sh e e njoy s her product .

( wherea s tree s a n d c at t le bri n g p le n ty for other folk s) Whether .

life pro v e s lo n g or short sh e g ai ns the e n d s of livi ng Her bu sin e ss

,
.

is n ever mai med by i n terru p tio n as it h ap pe n s in a d an c e or a ,

l ay ; n o sh e is n ever su r p r i sed her p erfor ma n c e s are struck out

p , ,

at a heat an d ,
l w ay s fi n i shed and e n tire so th at sh e may say with
a ,

mode sty e n ough “

I h ve sustai n ed n o da mage s but carry o ff all
,
a ,

tha t belo ngs to me Fur t her sh e range s through the whole world
.
, ,
 A D iscou rse w itn Hi mlf se 2 5 1

vie w s its figur e lo o k s i n t o t he vac uu m o n the out side o f it 1 an d

, ,

stret c he s o n to an u n me asur able l e n gth of ti me Sh e c o n te mpl ate s .

the gran d re v ol u tio n s of n ature an d h ow t he u n i v e r e w ill be ,

s

de st r oy e d? and re n ewed at cert ai n p eriod s Sh e co n side r s tha t .

there w ill be n o t hi n g n e w for p o ste r ity to ga e at an d th at o ur z ,

a nc e stor s stood u p o n t he same level for ob serva tio n Th at all age s .

are u n iform an d of a colour i n so mu c h th at in fo r ty year s ti me

’
,
a

tolerable ge n i us for se nse n d i n qu iry may ac q uai n t hi mself wi t h a

all that is p ast an d all that is to co me Lastly it is the p r o p erty o f .

,

a r ati o n al soul to love her n eighbo u r s to be re mark able for tr uth ,

an d sobriety to p refe n othi n g to he r o wn dig n ity an d au th o rity

,
r ,

whi c h is like w i se the cu sto m an d p rerogative of a law ; an d thu s

far the q uality an d mea su r e s of right rea so n an d p ubli c ju stice are
the same .

II The way to d e spi se t he p le asure of a fi n e so n g a well

.
,

p erfor med d an c e or the Oly mpi c exerci se s is as follo w s As for

, ,
.

the so ng t ake the musi c i n p ie c e s and e a mi n e the n ote s by

, ,
x

themselve s n d ask s you go al o n g I s it thi s o thi s si n gl e so un d

,
a a ,
“
,
r

th at h as subdu ed me ? Y o u ll be a sh amed to co n fe ss the co n qu e st ’

,

an d so ge t cle ar of the c h ar m Thus to l e sse n the di v er sio n of .

,

dan c i n g c o n sid e r every move me n t an d ge stu re ap art An d thi s

,
.

method w ill hold with re sp e t to the Oly mp i c e xerc i se s 3 I n Sho r t c .

,

all other e n t e r t ai n me n t s bu t tho se of v i rt u e ab at e by t aki n g the m

asu n der an d t herefo r e apply the ex p edi e n t to all other p art s of

,

yo ur life .

III Wh at a bra v e soul is th at th at s alway s p repared to walk

.
,
’

o u t of the body an d u n co n c e r n ed about her bei n g either e x tin

,

i sc a t tered o r re mo v ed ! Pre p ared I say up o n j udgme n t

1
g u sh e d , , , , ,

an d n o t o u t of me r e o b sti n ac y like the Chri stia n s to reco mme n d

5
,

the example thi s fortit ude must h av e n othi n g of n o i se or o ste n t at io n

, ,

but be carried o n with a solemn air of gr avi t y an d c o n sideratio n .

IV H ave I obliged an ybody or do n e the world any servi c e ?

.
,

If so the actio n h as re w arded me ; thi s an swer will e ncourage

,

good n at ure therefore let it alway s be at ha n d

-
, .

1
Th e S t i cs i m gin d th t
o th t id f th w rld th r
a e a on e ou s e o e o e e w as a v id o
o r

v acuu m , th t i t i n f r i h d with b t
a s, b dy
e x e ns o un u n s e su s an ce or o .

2
By co n flagratio n s.
3
B i g r n i g wr t li g l ping
ox n , u n n ,
es n , ea , an d l yi g t q its
p a n a uo , e tc .

1
I t tm
n o a o s .

T h tr br v ry f th Chri ti w
e ue
‘

a e o e s an s as mi r p rs et d t th e se n e o e e mp e r o r .
2 5 2 Con versa tion of E mpe ror M a rcus A n ton in us
V Wh at may y o ur trade or p r o fe ssi o n be ? It is to live like a
.

man of v i rt ue an d p r obity An d how can thi s e n d be better .

c o mpassed th an by the c o n te mplatio n o f th e n ature of the world ,

an d of manki n d in particular an d the i nflue n ce the o n e h as u o n

p ,

t he aff air s of t he o ther ?

VI As to dra matic pe rforman ce s t r agedy a pp eared fir st The
.
, .

de sign of the m was to Show the mi sfort un e s of life w ere c usto mar y
an d co mmo n Th t th us the fictio n might reco n cile the m to th e
. a

r eality an d t hat w hat diverted t he m u po n the stage might surpri e

,
s

t he m t he le ss w he n they meet wi t h it in the world Th us p eo ple .

se e there is n o livi n g w itho u t acc ide n t s M o rtifi catio ns an d severe .

,

o ne s too w ill happ e n ; ki ngs an d pri n ce s cann ot stan d cle ar o f

,

them An d to give the stage p oet s their due they have so me

.
-
,

se n te n ti o u s an d serviceable p a ssage s as for i n sta n ce , ,

If I d mi by th G d gl t d
an n e are e o s ne ec e
Th r e e s
’
r e aso n fo r th ir rig r
e ou .

’
N e e r qu a rr l id t
e ac c e n s, thi g
fo r n s are sul e n , l
And on d ’
t r g rd y r
e a ou an gr e .

O n ce mo re ,

Fat e mo w s d wn lif lik r thio e e co n , s mo rt al f lla s,

An d t th r t d whil
’
o e s an s a e
1
.

The se i n sta n c e s may suffi c e otherwi se I might go o n with them , .

N e xt to tragedy old c o medy t ook a tur n u p o n the stage an d here

,

p ride an d ambiti o n w e r e la shed an d p oi n ted at with great fr e edo m

a n d a u tho r i t y an d n o t w itho u t so me s u cce ss
, An d for thi s rea so n .

Dioge n es so meti me s made u se of the p oet s di sc i pli n e You a r e ’

.

n o w to ob serv e that middle c o medy suc ceeded to the old an d the ,

n e w to the middle thi s la st ki n d si n kin g by degree s to the

bu ffoon ery of the M imi It is true there are so me useful ex pre ssio n s
.
,

t o be me t wi t h e v e n here but the n you are to con sider the t e nde n c y

of t he w hole p oe m an d w hat the se d r amatic diver sio n s drive at in
,

ge neral ?

VII Nothi ng is cle arer to me than that the p ri n ci ple s you go

.

u po n are as good a fou nda t io n fo r philo sop hy and i mprove me n t

3

as are to be me t with in an
y other sect wh at soever .

1
E urip Hyps ipy l . Se e o o vu se c 39 , 4 1 , 42
. B k t . . .

2
I t is D Ac ie r s o se a o n
’ ’
a b rv ti th t
th e e mp e o co n e mn s all so r r d rt f p l y
s o a s,
th gh
ou
p ri
u o n th e co mpa so n h e p e e s th e o ld c o me r fr
to th e n e w , dy b th
e cause e

d
o ld ma e i n s u c o n , n o t tr ti
p e as u e , e p l r th ir ri
n cip a es n l d ig .

1 ’
r r i ri i l
T h e e mpe o s ma n p n c p e s are th e l o v e o f Go d an d o ur n e ighb r ou .
2 54 Con ve rsation of Empe ror M a rcu s A n ton in u s

now s n i ce the obje c t s o f the se passio n s do n o t pre ss upo n you but ,

i t is yo u th at m ke up to th e m in so me me asure whe r e as they

a ,

s t an d O ff an d ke e p th e ir di st an c e
,
1
your method is the r efo re to , ,

let yo u r o pi n io n abo ut th e m lie still ; thi s suspe n io n of yo ur s

j udg me n t will bri n g you toward s an i n di ff erenc e An d the n you .

will n either pu r su e n o r avoid t he m any lo nger .

XII The figu r e of the soul as we may c all it is the n rou n d

.
, ,

an d u n ifo r m whe n sh e n e ithe ,

re ac he s after anythi ng foreig n n or r ,

sh r i n k s in out of c o w ardi c e and fear Whe n her s upe fic ie s is

, . r

th us e v e n the light p lay s bette r u po n her The p r o spect o f t r uth

, .

an d n ature is e n l arged ; an d sh e s ee s the world an d her self to t h e

mo st adv an t ag e .

XIII D o e s an y o n e de spi se me ? Wh at is that to me ? I will

.

t ake c are n o t to gi v e h im any re aso n fo h is co n te mpt Doe s any r .

o n e h ate me ? It may be so ; I sh all n o t c o nc ern my self ab o ut it .

An d mor e tha n that an other man s mali c e shall n eve r spoil my

’
, ,

te mp er I will c o nti n ue ki n d and good h umo ur ed to all the world

.
-
,

eve n to the i nj u r io us p erso n hi mself I m alway s re ady to Sh o w . a

h im h is error w itho ut ruffling or maki n g a merit of my o wn

, ,

p at ie n ce ; bu t fra n kly an d with all the c o r di al si n e r i ty i magi n able

,
c ,

a s Phocio n see me d to behave hi mself t o ward s the A the n i an s

2
.

I n deed yo u r mi n d sh o uld alway s be so di spo sed as to bear the

n ar r owe st i n sp e c tio n that the god s may exa mi n e , yo u with plea su re ,

an d p erceive th t yo u are n e ither an g r y n or u n e asy

a ,
t anythi n g a .

Now if you follow the c urre n t of yo ur n at ure an d d o a h and so me ,

ac tio n wher e is the h ar m of it ?

,
Wh at ! are you un w illi ng to sub
mit to pro v ide n c e ? T o c o mply with the i n tere st o f the u n iverse ,

whe n you k n ow you w ere made o n p urp o se fo it ? r

XIV Peo ple ge n erally d e sp i se w here they fl tter an d cri nge

. a ,

to tho se they would gladly overto p so th at tr uth an d c ere mo ny

are two thi n g s .

XV How ful so me and hollo w doe s th at man look that crie s

.
,

I am re ol v ed to de al c le arly with yo u H ar k you fr ie n d w h at

s
”
, ,

n eed of all thi s flouri sh ? Let your actio n s Sp eak To go to the .

right of i t your fac e o ught to vo uch for you an d you r si n cerity be

, ,

legible upo n your fo r ehe ad I w o uld have v i r tu e look o u t of the .

1
B kv
Se e t 19 B k i 1 5
oo . se c .
, oo x. .

h i t hi
2
P oc uti h rg d h i
on a s e xe c on c a e s so n n ot to b r ea a gr dg
u e i t
ag a n s th e
Ath i f p tti g h im t d th P l
e n an s or u n o ea . ii t
.
 A Discou rse w it/t H imself 25 5

eye no le ss appare n tly than lo v e doe s I wo uld ha v e ho n e sty so

,
.

i n c o rporated w ith the c o n sti t utio n so mixed up w ith the blood ,

an d spi r i t s th at it should be di sc overable by the se n se s an d as

, ,

ea sily di sti ng ui shed as rank n e ss or a st ro n g br e ath ; so that a man

,

mu st be forced to fi nd it out whe t her h e wo uld or n o But o n the .

other side an affe c t atio n of bei n g real is an u n to w ard prete n ce

, .

N o thi ng is more sc an dalo us than fal se frie n d shi p an d there fo r e o f ,

all thi ngs avoid it I n short a man of i n tegrity n d good nature

.
,
a -

c an n ever be c o n ce aled fo r h is character is wrou ght i n to h is

,

cou n te n an ce .

XVI To be stow n o more u po n object s than they de serve an d

.
,

where thi n gs are i ndi ffere n t to let our tho ught s be so too is a n oble ,

exp edie n t for h app i n e ss ; the way to co me up to this i n di ff ere n cy ,

is to look through m atter s an d t ake the m quite a,

su n der 1 t
e ,

me mbe ring alway s that thi ngs ca nn ot cha r ge i n to the so ul n or

, ,

forc e u p o n u s an y o pi n io ns abo ut the m They stan d aloof an d .

,

are quiet ; it is o ur fan cy that make s the m o perate an d gall us ; it

is we that r ate the m an d give the m their bulk an d v al u e ; an d yet
it is in o ur p ower to let it alo n e ; an d if any fal se c olour s are l aid
o n b y sur p ri se we may rub the m out if we ple ase
,
We are likewi se .

to c o n sider that thi s trouble will n ot last that death will relieve ,

u s q u ickly ; whe r e the n is the difficulty of st an di n g u p o n o ur g uard

a little while ? If therefore your circumstan ce s put yo u in a way
of i mprove me n t and there is an ythi ng to be made o ut of the m
, ,

bid the m he artily w elco me an d the n y our i n cli n atio n will make
,

yo u ea sy But if they p rove u n man ageably cro ss (which by the

.

way is a wro ng suppo sitio n ) look out for so methi n g that is more
,

servi c eable to the dig n it y of yo u r n ature ; an d n ever let i n famy or ,

bein g u npo pular deter you fro m the pursuit For certai nl y every
, .

man may take leave to make hi mself happy if h e can .

XVII C o n sider the origi n al of all thi n gs the matter they are
.
,

made of ; the alterati o n s they mu st run th r ough an d the qualitie s ,

co n seque n t u po n it ; an d that all thi s i nstability of nature h as n o

mann er Of har m in it .

XVIII C o ncern i n g tho se th at o ffe n d an d di soblige you c on

.
,

sider in the fi r st pl ace the rel atio n you stan d in toward s the m
, ,

an d th at yo u are all made for e ach other An d as fo r your o wn .

art you a e
p , p arti c ularly se t at the head of the world ; an d like a
r

ram in a flock de sig n ed for defe n c e an d p rotectio n

, Y ou may go .

1
See sec t . 2 .
256 Con ve rsation of Empe ror M a rcus A n ton in us
higher in y our rea so n i n g if y ou plea se an d co nsider th at either ,

cha n ce or provide n ce govern s the u n iver se ; if the latter the n the ,

coar ser p art s of the creatio n were made for the service of their
betters an d the se la st for the i n tere st and support of each other .

Se co n dl y, co n sider how wretchedly the y mi sman age their o wn

bu si n e ss an d ho w far they are go ne in l uxu ry an d liberti n i sm ;
,

e sp ecially y ou should re me mber what stro ng prej udice s they lie

u n der how co n fide n t they are in their mi stake s an d with what
, ,

sati sfactio n the y play the fool .

Thirdly c o n sider that if tho se th at di soblige y ou are in the right

, ,

you have n o reaso n to be an gry ; but if they are in the wro n g it is ,

becau se they k no w n o better They are u n der n ece ssity of their

.

o wn ig n or an c e For as all error is i n volu n tary so n obod y would

.
,

le ssen the mselve s so much as to mi ss either ho ne sty or good

ma nn er s if they were rightly aware of it An d th u s we se e p eo ple
, .

will n ot e n d ure the charge of avarice in gratitude or k n avery , , ,

without bei ng stu n g at the i mp utatio n .

Fourthly do n o t forget you are like the re st of the world and

, ,

faulty you r self in a great many i nstan ce s ; that tho ugh y ou may
forbear ru nn i n g riot in so me case s it is n ot for wan t of an i n cli n a
,

tion An d th at n othi n g but c o ward ice y van ity or so me such

.
,

sca n dalou s p ri n ci p le hi n der s you fro m breaki n g out

, .

Fifthly that it is so meti me s a hard matter to be c ertai n

,

whether you have received ill u sage or n ot For me n s ac t io n s

- .
’

often ti me s look worse th an they are And o n e must be thoro ughly

.

i n for med of a great many thi ngs before he c an be rightly qualified

to give judgmen t in the case .

Sixthly, whe n you are mo st angry an d galled re me mbe r that ,

hu man life la st s but a mo me n t and that we shall all of us very

,

quickly be l aid in o ur grave s .

Seve n thly, co nsider th at it is n ot other people s actio ns ( fo r they ’

are lodge d at ho me an d a r e n either good n or h ad to any but

,

tho se th at do the m) which di sturb us but o nly our o wn o pi n io ns,

about the m Do but then di smi ss the se n otio n s an d do n o t fan cy

.
,

the thi n g a grieva n ce an d your pa ssio n will cease i mmedi ately

, .

But h o w can thi s fan c y be di sch arged ? By co n sideri n g th at bare

su ff eri ng h as n othi n g of i n famy or scan dal in it Now u nle ss you .
,
258 Con versa tion f
o E mp e ror M a rcu s A n ton in u s .

a nd better fo rtified tha n he that is fumi ng and o ut of sort s F r

, .

i mpa ssibility is an argu me nt of gre at n e ss ; an d he t hat h as the lea t

feeli ng in the se case s h as alway s the mo st st re n gth on the other
, :

han d as grief is sign of w e ak n e s so is ange r too ; a man is

,
a s ,

wou n ded in both t he se pa ssio n s an d the smart is too big for h im , .

Asy ou h ave re c ei v ed t he se n i n e p re c e pt s fro m the Mu se s tak e ,

thi s te n th if you p le ase fr o m their pre side n t an d i n structor Apo 10

, , ,

t h at to wi sh all peo ple may n o t do ill thi ng s is to wi sh an impossi

bility an d n o be t te r tha n a p ie c e of di stra c tio n
, But the n to give .

th e m leave to plague other folk s an d de sire , to be p rivil e ged yo ur

self is a fo o li sh an d a h au ghty ex p e c t atio n
, .

XIX There are four ill qualitie s we mu st be par ticularly careful

.

to void an d pull the m up as fast as we fi n d the m gro w in ur

a
1
, o

he ad s an d undertake the m as they ri se in thi s fashio n Thi s fa n cy

,
.
,

say is g r ou n dle ss an d un n e c e ssary

,
thi s ro ugh b e haviour make s ,

society an d corre sp o n de n ce i mp rac ti c able thi s other is but a co p y ,

of your ou n te n an ce ; yo u can n ot say it fro m y o ur heart N o w

c
?

thi s is a very bad chara c ter There are three of the m An d what . .

ever y ou are co nsciou s degrade s the divi n er part of you make s y our ,

mi n d tru c kle to yo ur bod y and y our rea so n to y our pleasure s look , ,

u po n that as the fourth .

XX Tho se p a r ti c le s of fire and air whi c h a e lodged in your body

. r ,

n otwith st an di n g t hei r te n de n cy to mou n t sub mit to the law s of the ,

u n iverse stick clo se to y o u r co n stitutio n an d keep the re st of the

, ,

ele me nts co mpany A gai n th e e arthly an d water y p art in you

.
’

, ,

tho ugh they nat urall y p re ss dow n war d s are rai sed above their level , ,

an d sta n d p oi sed in a foreig n regio n Thu s the ele me n ts se rve th e .

i n tere st of the world ; and tho ugh they see m to stan d be nt and
u neasy they kee p their po st till th e sign al is give n to march o ff and
,

se par ate An d is it n o t the n a scan dalou s b u si n e ss that your mi n d

.

should be t he o n ly de serter and grow muti n o u s abo u t her statio n , ,

e sp ecially w he n her o r der s agree with her c o n stit utio n an d n othi ng ,

that is u n natural is e njoi n ed an d yet sh e will n ot bear the co n duct

of her o wn facultie s but ru n s perfectly cou n ter to hu man ity For
,
.

when a man turn s k n a v e or liberti n e w he n he give s way to fears ,

and fi ts o f t he s lee n he doe s as it were ru n away fro m hi ms elf

p , , ,

a nd de sert h is o wn n atu re A n d further whe n h is mi n d co mplains

.
,

1
DA i
'

pp t h
c e r su m p r r m o se s p i i e eill l g g ly
e o i ng d e an s sus c o usn e ss, an ua e , , an
int e mpe ran ce .

3
Se e B k oo 11. 16 .
 A D iscou rse wit/z H z mse éf:
’

259

of fortu n e he qu its the statio n in which Provide n ce h as placed

h is ,

h im . For ac qu ie sce nc e an d p iety are n o le ss h is d u ty and h is ,

tale n t too th an ho n e sty be twee n man an d man For the se virtue s

,
.

c arry up to the co mmo n i n t e re st an d are rather of greater a ntiquity ,

an d value than fair deali n g it self

1
.

XXI He th at doe s n o t alway s drive at the sa me e n d will n ever

.

be u n ifo r m and of a p ie c e in h is c o n d uct But thi s hi n t is too .

sh o r t u n le ss you de sc ribe the q uality of thi s de sig n an d what it is

, ,

th at w e o ught p ri n ci pally to aim at N o w as p eo ple do n ot ag r ee in .

the prefere n c e s of choice an d the n oti o n of advan t age u n le ss in ,

w hat relate s to the co mmo n good so a man ought to p ro po se the ,

be n efit of society an d the ge n e r al i n tere st of the world as h is mai n

bu si n e ss For he that level s at thi s mark will kee p an even hand
.
, ,

an d be alway s co n si ste n t with hi mself .

XXII Re member the sto r y of the c o un try an d c ity mo u se

.
,
an d

h o w p itifully the former was fr ighte n ed an d su r pri sed 2

.

XXII I Socrate s u sed to say the c o mmo n object s of ter r or were

.

n othi ng but b ugbe ar s fit o n l y to s care c row s and childre n ,

.

XXIV The Lacedae mon ians at thei r p ublic show s seated stranger s
.

u n der a ca n o p y in the s h ade bu t made the ir o wn

p eo p le shift an d , ,

take their c o n ve n ie n c e as the y fou n d it s . .

XXV Socrate s bei ng i n vited to P e rd icc as s court made thi s

.
,
’
,
4

ex c u se I dare n ot co me say s he for fear of bei n g put u n der an

“
: ,
”
,

i n c apacity of return i n g an obligatio n whi c h I take to be the wor st ,

way of de stroy in g a man i magi n able .

”

XXVI It is a p rece pt of the E p icurean p hilo sop her s that we

.
,

sho uld look b ack to the virtue of for mer age s an d alway s furn i sh
,

our memory with so me emin en t exa mp le .

XXVII The Pyth agoraean s wou ld h a v e us look up i nto the sk y

.

every morn i ng to put us in mi n d of the order an d con stan c y of the

,

heave n ly bodie s of the equality an d p erp etuity of their motio n of

, ,

1
Pi ty th f und ti n
e e o a o of j u ti c
s e.
3
Thi hint I upp
s , s o se , was d ign d es e to s o h w th e d ng r
a e of cu ri ity
os an d
a p ) e tite .
i I t w as th e cus o t m o f th e L ac e d ae monian s d th ir p pl h rdily
to b re e e eo e a .

Sen e ca r e po rt thi in vit ti

s s a on w as ma d by A r h l
e ki g f M d c e aus , n o ace on.
2 60 Con ve rsa tion of Emperor M a rcus A n ton in us
the fi n e ne ss an d p urity of their matter and h o w frankl y they lie ,

o pe n to ob servatio n ; for a star n ever wea r s a mask n o r put s any ,

clothe s o n .

XXVII I Reme mbe r how un co nc e me d ly Socrate s wore a sheep

.

1 had got h is c oat o n

ski n w he X tippe
,
n an an d run out with it an d ,

how han d so mely he laughed o ff the matter to h is fr ie n d s who were ,

stra n gely o u t of cou n te n an c e by seei n g h im in such a di sgu i se .

XXIX Peop le do n t p rete n d to t e ac h others to write and read

.
’
,

till they have bee n t aught the msel v e s Thi s r ule hold s str o nger .

in the n icetie s an d i mp ort an ce of life in w hich n o man is fit to ,

govern t ill he h as first learn ed to obey

, .

XXX Be du mb ; slave s h ave

. n ot the pri v ilege of speaki ng .
2

XXXI I smiled withi n my sel f 3

. .

XXXI I They will treat their p are n t s with rebelliou s l anguage

. .
4

XXXIII He is a mad man that expects figs o n the tree s in win ter
.
,

an d he is little better that c all s for his childre n agai n whe n they are

dead an d buried .

XXX IV E p ictet us wo uld have a man whe n he

. ki ssing and ,
is
care ssi n g h is c hild say to hi m e lf at the same ti me To morro w
,
s ,
-

p erh aps thi s p rett y thi n g may die an d leave me The se are four .

o mi n ou s reflectio n s you will say That is your mi stake ; the ,

.

c o n seque n c e s of mortality an d the cour s e of n ature are n o o mi n o us

thi n gs to thi n k o n otherwi se it would be an o mi n o us bu si n e ss to

,

cut down a little grass or c orn .

XXXV Grape s are fir st sour the n ri p e then rai si ns ; the se are

.
, ,

all n o more than bare alteratio n s n ot i n to nothi ng but i n to so me , ,

th ing Wt h doe s no t appear and co me up at pre sen t .

XXXVI As Epictetu s ob serve s n obod y can rob an other of

.
,
h is
will n or b y co nsequ e n ce make sei z ure of h is virtue
, .

1 His Wif e.
3
A tr gi a c poe quo t t d by Phil o
e , D c L ioert . Viri ban i .

3
H om . Ody ss .

H esio d r lib i v 1 84 T h ese sh re ds f p try

, Ope . . . . . o oe se e m to be se t d own
by th e e mpe r r hi nt f furth r m dit ti
o as (G t k )
s or e e a on. a a .
262 Con versation of E mpe ror M a rcus A n ton in us
u p, you lay a side all other matters nd o n ly c ul t ivate y o ur mi nd ,
a ,

an d pay a regard to the gover n i n g an d divi n er p art of y our self ; if

you are n ot at all afr aid of lo si n g your life but of mi ssi n g the e nd s ,

of it an d n ot li v i ng as you sho uld do the n you wi ll act sui t ably to

,

y our extrac tio n an d de serve to have the Deit y for y our Maker the n
,

you will be n o l o nger a stran ger in yo ur o wn co u ntry nor be surpri sed ,

at co mmo n accide n t s ; you will n e v er be an xiou s about the futu r e ,

n o r sta n d to the c o u rte sy of eve n t s .

I I The A l mighty see s thro ugh the so ul of every man as clearly

.

as if it w as n o t wr apped up in matter or h ad a n ythi n g of the shroud ,

an d c oar se n e ss of body about it A n d Go d bei n g a spirit act s o n ly .

,

as su c h an d co n cer n s Hi mself for n o other bei n g s but tho se of H is

,

o wn n atu r e Now if you would le ar n to do thu s a great deal of

.
, ,

tro uble would be saved for he that c an overlook h is li mb s and ,

make h is carc ase sit loo se about h im will h ardly di st u rb hi mself ,

about the ho u se he dwell s in ; about h is equi page or re utatio n

p ,

or an y part of the fur niture an d magn ifice n ce of a figure .

II I You co n si st of three p arts yo ur body your breath 1 and

.
, , ,

your min d the two first are your s to take care of but the latter is ,

p ro p erl y your p er so n Therefore if you ab stract fro m the n otio n

.
,

of yourself th at is of y our mi n d whatever other peo ple either say

, , ,

or do or whatever you may have said or do n e your self formerly to

, ,

g e ther with all that which di sturb s yo u u n der the co n sideratio n of

its c o mi n g to p ass hereafter ; if you throw the n e c e ssary motio n s of
your c arcase out of the defi n itio n and tho se of the vortex that ,

whirl s about you and by thi s mean s pre ser v e your r atio nal facultie s
,

in an i n de p e n de n t st ate of i nn oce n c e free fro m force an d i n fectio n , ,

holdi n g clo se an d steady to the virtue s of j usti c e truth an d acqui , ,

e sc e n ce ; if I say you kee p yo u r mi n d se p arate an d di sti n g ui shed

, ,

fro m the o bject s of app etite and the appe ndage s of ti me bo t h past ,

an d future an d mak e your self like E mpe d o cle s s w orld

’
, ,

R d b ll d pi i g y r i ;
o un as a a , an s nn n on ou ax s 2

an d c o n c er n yo u r self to li v e n o lo n ge r tha n your lifeti me that is , ,

the p re se n t mo me n t ; 3 if
y o u do all thi s you m ay m ove o n till ,

de ath sto ps y ou with credit an d sati sfactio n .

IV I have ofte n wo n dered h o w it c o me s to pass that everybody

.

sho u ld lo v e the mselve s be st an d y et v alue their n eighbou r s o p i n io n

’
,

S B k
1
t ee oo T r i g p y rr
11. se c . 2.
2
u n n u on ou e aso n .

3
See B k oo i i. 14 .
 A D iscou rse w it/z Himse lf . 26 3

about the mselve s more th an their own Therefore if any god o r .

, ,

e mi n e n t i nstructor in p hilo so phy should st an d at a man s elbo w ,

’
,

an d order h im to tu r n h is i n side o u tward s an d publi sh every thought ,

an d fan c y as fast as they c ame i n to h is he ad he would thi n k i t a ,

ha r d ch ap t er an d n o t sub mit so much as to a d ay s di sci pli ne

,
’
.

Thu s we stan d more in awe o f fame than c o nsc ie n c e and regard ,

other peo ple s j udgme n ts abov e o ur o wn ’

.

V How co me s it about th at si n ce the god s have co n trived all

.
,

thi ng s so well an d so much to the be n efit of man ki n d the y should

, ,

o v erlook thi s particular an d suti e r me n of great virt u e and merit, ,

who by their p iety and devotio n we r e as it were the do me stic s of , ,

the p o we i abo v e an d kept alway s a c orr e spo n de n ce with heaven ;

s ,

that they should suffer suc h me n I say to be fi n ally exti ngui shed , ,

by de ath an d n ot give the m their bei n g again ? Now if the case

, ,

st an d s th u s you may be a ssu red h ad it bee n

, p ro p er the god s would , ,

h ave ordered it otherwi se for had it bee n re aso n able it wo uld have ,

b e e n p o ssible N ature 1 w o uld c e r tai n ly h ave br o ught it forth if it

.

h ad bee n suitable to her p erfe c tio n s Therefo r e fro m its n o t bei ng .

,

matter of fac t if i n deed t is n ot you may u n do ubtedly c o n c lu de

,
i ,

it o ught n o t to be so ; for do n t you perceive th at m re aso n i ng thi s,

’

p o n t you di spute the ad mi n i stra t io n of Pro v ide n c e ? Now i t the

i ,

ju sti c e an d good n e ss of the god s were n o t e xtraordi nary thi s liberty ,

w o uld n o t be allowed n either wo uld yo u pre su me so far if you ,

th o ught othe r wi se But if they h ave the se p e r fectio n s they will

.
,

n ever n eglect their a ffair s n o r ble mi s h their world with a n ythi n g ,

th at is u n re aso n able or u nju st .

VI A ccu sto m yourself to ma ster thi ngs of the greatest di fficulty

.
,

an d which
yo u see m to de spai r of ; for if you ob serve the left han d ,

tho ugh for w an t of p ractice it is i n sign ifi c a n t to other bu si n e ss yet

, , ,

it hold s the b r idle better tha n the right b e ause it h as bee n u sed ,
c

to i t .

VII C o n sider what death will make of you both as to body an d

.
,

mi n d ; r e c ollect the short n e ss of life the u n me asu rable exte n t of ,

ti me both past an d future and h o w te nderly all thi ngs are put ,

together .

VIII Let it be your method to c o n te mpl ate sp irit s apart fro m

.

their bo d ie s for the se are n o b e tt er th an t he sh e ll t hey are sh ut up

,

in. Mi n d the aim an d the e n d of peo pl e s ac ti o n s ; ex ami ne th e ’

1
Go d .
264 Con ve rsa tion of Emp e ror M a rcus A n ton in us
val u e of fame the force of pai n the a sce n dan t of pleasure 1 an d se e
, , ,

w hat de ath amo un ts to Co n sid e r up on wha t ac cou n t a man

.

grow s tro ble so e to h mself th t n obody can be hi n dered by

u m 2
i a

an other an d th at Op i n io n is the mai n thi ng w hich doe s good or

,

har m l n the wo r ld .

IX We mu st man age the p recept s of philo sophy like tho se th at

.

w r e stle an d box in the circus an d n ot like a gladi ator ; for your ,

fe n cer if he d r ops h is sword is hewn dow n i mmediately ; but the

, ,

o ther th at make s w eap o n s of h is li mb s h as the m lway s about h im a ,

arid h as nothi n g to do bu t to kee

p h is han d s an d fee t stirri n g .

X Be n o t sati sfied with a su perfici al view but pe netrate the

.
,

n at u r e an d q u lit y of thi n g s ; an d to thi s

a
purp o se yo u mu st divide
t h e m i nto matter an d form 3 an d i nqu ire i n to the e nd they were ,

made for .

XI Wh at a mighty privilege is a man born to si n c e it is in h is

.
,

po w e r n o t to do an y thi n g but w h at Go d A l mighty approve s an d to ,

be sati sfied with all the di stributio ns of Pro v iden ce

XII Wh e n thi n gs follow fro m the c ourse an d c o n stitutio n o f
.

n at u re w e o ught n o t to mu r mu r at it
, Not agai n st the god s for .
,

they h ave n either ill will n o r i mpote n c e an d by c o n sequ e nc e c an

-
,

do n o thi n g ami ss ; n or yet agai n st me n for their mi sbehaviour is ,

all i n volu n t a r y
4
therefore we mu st co mpl ai n of n obody
, .

XIII How u n acqu ai n ted is th at man with th e w orld an d h o w

.
,

ridi c ulo u s doe s he appear th at make s a wo n der o f an y thi n g he,

meet s with h e re

XIV Either th e o rder of thi n gs is fixed by irrevo cable fate or

.
,

Pro v iden c e may be worked i nto c o mpassio n o r el se the wo r ld fl o at s ,

at ra n do m w itho ut an y steerage Now if n t ure lie s u n d e r an .

,
a

i mmovable n e c e ssity to wh at p urp o se shou ld you struggle agai n st

,

it ? If the f vour of P r o v id e n c e is to be gai n ed qualify your self for

a ,

the divi n e a ssi stan c e ; but if c h an ce an d c o n fusio n c arr y it and ,

n ob dy sit s at the hel m be you c o n te n t ed an d ride out the stor m

o , ,

pa tie n tly for y o u h ave a g o ve r n or withi n

, yo u
5
th ough the world ,

1
Se e B kV
oo 11 .
33 B k
, 26 oo v . .
2 Se e B ki oo x . 26 .

3
Se e B k
oo 11. se c t 12 B k
.
,
oo iv 2 1, B k oo v 11. 29 .

Se e B k vii
oo . t 6 3 64
se c .
, .
5
Y ou rr e aso n .
 Con vers a tion of E mpe ror M a r cus A nt omn u s
'

26 6

cou rse and wither an d drop

,
in p iece s that
,
new o n e s may be made
out Of t he m .

XXII Th oughts are in a great meas ure masters of thi ngs and
.
, , , ,

which is more it is in your o wn po w er to th in k as y ou please ;

,

therefore do n ot suffer Opin io n to ch eat you an y lo nger Dise ngage .

fro m th e tyrann y of fan cy and the n as if you doubled so me , ,

d an gerou s ca pe you will ha v e n othin g but a steady course a smooth

, ,

sea and a lan d locked bay to receive y ou

,
- .

XXI II E v ery Ope ration that ceas es in due time sufi ers n othin g
.
,
'

by breaki ng off ; n either doe s the age n t recei v e any h arm u po n thi s
score . Th us life which is n oth in g but a seri es an d co n tinuatio n of
,

ac tio n co mes to no damages b y h avin g a se as o nable period put to

,

i t ; n either does he that la ys th is motio n aslee su s tain any loss

p ,

p rovided it is do n e at a pro pe r ju n c t ure Now n ature assigns th e .

,

term an d se ts out the bou n d s of life ; sometime s thi s pe n od 1s fixed

,

by p articul ar n ature or force of co n sti tutio n as it happe n s when a ,

man dies of Old age but let it co me late or early co mmon nature 1 ,

h as certai nl y a h an d in it An d thu s th e parts of n ature cha nging

.
,

fro m o ne form to an other pre serve the world in perpetual y outh ,

and v igour No w th at is al way s as it should be bo t h as to ti me

.
, ,

an d q u ality which makes for the service Of the u n ivers e F r om

?
,

hence it follo ws that bare dyin g can be n o re al evil see ing there is
, ,

n othin g of bas e n ess or moral turp itude in it for it is bo t h in olun v

tary with res pect to ourselves an d servi c eable to t he ge n eral ,

i n t ere st ; therefore there can be n othin g Of scan dal in it .

is ce rtain ly a good thi n g s i n ce it is sui table an d seas o nable

,

u n i v erse An d thu s a man that goe s o ff smoo t hly is as i t w ere

.
, ,

c arried out Of the w orld by in sp iratio n For he that follo ws th e .

Dei ty w i th h is motio ns and with h is w ill too see ms act uated b y a

, ,

di v i n e i mpre ss ion .

XX IV L e t the se three hi n ts lie ready for service Firs t as to

. .
,

yo ur o wn actio n s let n othi ng h e do n e ras hly nor to n o p urpose

, , ,

n o r i n deed in an y other mann er than ju s tice hers e lf would have

orde red it An d as for ca s ualtie s an d the state of your fortu n e
.
,

co n sider that t hey are the blin d di stributions of chan ce or else th e ,

a ppoi n t me n t of Pro v ide nc e Now either to murmur again st chan ce .

, ,

or impea ch Provide nc e is extre mely ab surd Se c o ndly co nsider

, .
,

what a slight thi n g man is fro m his co n ce p tio n to h is birth or ,

1
Go d .

3
See Book iv . sec t . 2 3, Boo kv . sec t . 8 .
 A D iscou rse w itn H imse tf . 26 7

an i matio n ; and fro m h is first bre ath to h is la st in the part s of h is

1
,

co mp o si t io n an d in the state Of h is di ssolutio n Thi r dly con sider

,
.
,

th at if yo u could shoot yo ur self at ple asure i n to the sk y and the nc e

, ,

take a vie w Of hu man afi irs yo u w o uld perce i v e a st r an ge medley

’

a ,

of h umo ur an d c o n ditio n ; an d di sc ove r a t t he sa me ti me the air

an d ether too p le n tifully sto c ked with i n habit a t s an d that if yo u
2
n ,

mo u n ted n e v er so Ofte n yo u wo uld h ave the Old p ro spect A l as !

, .

thi ngs are ge n erally of the same c o mplexio n an d of the same sho r t ,

co nti nua nce too an d yet how stran gely we are c o n c eited of the m
,

XXV Di sc harge Opi nio n 3 an d you are

.
, sa fe ; an d p ray who can

hi n der you fro m doi ng it ?

XXVI Whe n yo u are u n ea sy up o n any accou n t y ou seem to
.
,

forget that all thi n gs fall o ut accordi n g to the good plea sure Of
Pro v ide n ce an d th at an other ma n s fault is n o c o n c er n of you r s
,
’

th at wh at you recko n grievan ce s is n othi n g but th e old w ay of the

w orld an d will c o me over agai n w he n you are de ad an d go n e and
, ,

are no w to be me t with in a thou san d pl ace s Y o u h ave fo r gotte n .

that all man ki n d are of k in ; for tho ugh they may be un allied in
fle sh an d blood their u n derst an di ngs are all Of the same family
, .

You do n o t re me mber th at every man s so ul is a portio n Of the ’

Deity an d derived fro m the n ce that we have n othi ng pro perl y our
,

o wn ,
but that our childre n o ur bodie s an d o ur breath are all , , ,

borrowed fro m heave n ; th at Opi n io n gover ns all an d thi ngs a r e ,

o n l y as you thi nk the m ; an d that it is n o t po ssible for an y body to

live or lo se any more than the pre se n t mo me n t A ll thi s you see m .

to have forgo tte n .

XXVII Refle c t freque n tly u po n tho se th at have for merly bee n

.

mightil y di sturbed with a c cide n t s of any ki n d ; that have carried

their ani mo sities an d feud s to the mo st flami ng ex c e ss ; that have
made the mo st glorio u s fig u re or me t with the greate st mi sfo r tu n e ,

an d th e n ask your self Where are they all n o w ? They are vani shed
,

like a little smoke they shran k withi n the co mpass of an u n an d r ,

are othi g but ashe s an d ro ma ce an d it may be ha v e n o t so

n n n
4
,

much as the la st i magi n ary advan t age n either Re c ollect likewi se .

all th at hu mour and Odd n e ss that so me peo ple aff e c t to appear as ,

1
t i b li v d
Th e S o cs e e e a uman oe us n o t an ma h f t i t d till
e th e ti m e of birth .

T e rtull D e A n im
. .

2
i i
I t was th e o p n o n o f th e P a o n s s and S o cs l t it t i th t a th e air and sk y wr
e e

i h bit d by ir t
n a e s p i s su a e to th e e s pe c e it bl
e o ns r tiv r gi .

3
i i
Op n o n I S a c o mmo n , but a se n o o n o f n s fl ti thi g .

4
B k viii
Se e oo se c 25 . t . .
268 Con ve rsa tion of E mp e ror M a rcu s A n ton in us
Fabi us C atullinus did at h is co un try seat as Luci us Lupu s an d ,

Ste t ti n iu s did at B ai ae to act the fan cy Of Ve rt ius Rufus or the , ,

libertie s of Tiberiu s at C apre ae ; th us peo ple dote upo n figure an d

si n gul arity tho ugh it is so meti me s in lewd n e ss ; 1 but gra n ti n g it is
,

so me w hat better the p ri e is i n sign ifica n t an d the

, p l ay n ot worth z ,

the c an dle It is much more beco mi ng a philo so pher to stan d clear

.

O f aff e c tatio n ; to be ho n e st and regul ar u o n all o c ca sio n s an d to

p ,

follo w c heerfully wherever the God s le ad o n As for prete n ce and .

hyp ocri sy it is all stu ff ; for n othi ng is mo r e sca ndalou s than a man
,

th at is p r oud of h is hu mility .

XXVIII To tho se th at ask me the reaso n of my bei ng so earn e st

.

in religiou s wor shi p — Did I ever se e any of the god s ? or which ,

way am I co n vi nc ed Of the certai n ty of their exi ste n ce — ia the

fi r st pl ace I a n sw er that the god s are n ot i nvi sible ; 2 but gran ti n g
,

th e y were the Objectio n would sign ify n othi ng For I never had
, .

a sight Of my o wn so u l an d yet I h ave a great value for it becau se , ,

it is di scoverable by its o peratio n s And thu s by my co n stan t .

,

experie nc e of the p ower Of the god s I h ave a proof Of their being , ,

an d a rea so n for my ve n e r atio n .

XXIX The best provi sio n for a happy life is to di ssect every
.

thi ng vie w it o n all side s an d divide it i n to matter an d for m ; to

, ,

p rac ti se ho n e st y in good ear n e st an d sp eak truth fro m the very ,

so u l Of you : an d whe n you have do n e thi s live ea sy an d cheerfu l , ,

an d crowd o n e good actio n so clo se to a n other that there may n o t ,

be the lea st e mpty or i n sign ifi c an t spac e betwee n the m .

XXX The light of the sim is but o ne an d the sa me though it

.
,

is divided by the i n terp o sitio n of w all s an d mou n t ai n s an d ,

ab undan ce Of other Opaque bodie s There is but o ne c o mmo n .

matter for cor porei t y though it is parcelled o ut amo n g bodie s ,

Of di ffere n t qualitie s There is but on e se n si t ive soul n ot .

,

w ith stan di n g it h as p eculiar c o nvey an ce s ru n s in i nn umerable ,

c h n n el s an d su pplie s a v ast n u mber o f an i mal s di sti n ct fr o m ea c h

a ,

oth e r An d l astly the ratio nal so ul tho ugh it see ms to be split

.
, ,

i n to di sti n c ti o n is but o n e an d the same 3 No w exce pti n g t hi s

, .
,

l st the part s Of the other pe i e s of fo r m 4 an d matter though

a ,
s c ,

1
Th t a of Tib ri e us w as s uc h .

T h e sun , th e mo on , an dt r w r g d i th pi i n f th St i s
th e s a s, e e o s n e o n o o e o c .

3
t i h ld
T h e S o cs e th e r ti l l p rt f th D ity
a o na so u a a o e e .

B y f r m i r ti
o n a o na l r t r th mp r r m t m th mi nd i
c e a u e s, e e e o se e s o e an e ,
n

an i m l tha s itiv e se ns e so u l i v g t bl
,
d i
n im t thi g th p ri i pl f
e e a e an n an a e n s e nc e o

i whi h upp rt
un o n c s o s th m i th ir di ti ti
e n d t k th ir b i g t g th r
e s nc o n , an ac s e e n o e e .
2 70 Con ve rsa tion of Empe ror M a rcu s A n ton in us .

ma ny y ear s to vie w the world in ; a p er so n thu s qu alified wi ll ne v e r

be af r aid of dyi ng.

XXXVI H ark ye fr ie n d yo u h ave bee n a burgher Of thi s gre at

.
, ,

city ; 1 wh at matter tho ugh you have lived in it but a few ye ar s ? it

you have ob served the laws of the c orpo rati o n the l e n gth or ,

sho r t n e ss of the ti me m k e s n o differe n ce

a Whe r e is the h ar dshi p
.
,

the n if Provide n ce th at plan ted you here orders yo ur re moval ?

, , ,

Y o u can n ot say you a r e se n t Off by a tyran n i cal an d u n righteou s

se n te n ce n o yo u quit the st age as fairly as a p l ayer doe s t hat h as
, ,

h is di s ch arge fr o m the ma ster of the revel s But I h av e o nly go n e

.

through three act s and n o t held out to the e n d of the fifth Y o u

,
.

say well ; but in life three act s make the p lay e n tire He th at .

app oi n t s the e n tertai n me n t is the be st judge of the le ngth of it ;

an d as he ordered the O e n i n g of the fir st sce n e so n o w he give s
p ,

the sign for shutti ng up the last You are n either acc o un table for
.

o n e or the other therefore retire in good hu mour for be b y who m ,

y ou are di smi ssed means y ou no h ar m .

Th w r l d
1
e o .

THE E N D .

I
M O R R SON A N D 6 18 5 I
PR N T E R S, I
E D N BU R G H .

a M —D