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TERTULLIANI 

APOLOGETICUS  ADVEESUS  GENTES 
PKO  CHRISTIANIS 

T.  HERBERT  BINDLEY 


HENRY    FROWDE 


Oxford  University  Press  Warehouse 
Amen  Corner,  E.C. 


QUINTI    SEPTIMII    FLORENTIS 

TERTULLIANI 


APOLOGETICUS   ADVEESUS    GENTES 
PEO   CHEISTIANIS 

EDITED,  WITH  INTBODUCTION  AND  NOTES 


T.  HERBERT  BINDLEY,  M.A. 

MERTON  COLLEGE,  OXFORD 


Quid  Tertulliani  eruditius,  quid  acutius?    Apologeticus  ejus  et  contra 
gentes  libelli  cunctam  saeculi  obtinent  disciplinam.' 

Hieronymus,  Epist.  lxxxiii. 


Opfotb 

AT  THE   CLARENDON  PRESS 
1889 

\_All  rights  reserved~\ 


V 


M,9 


i 


PREFACE 


In  preparing  this  edition  of  Tertullian's  Apology  I 
have  endeavoured  to  meet  the  wants  of  young  theo- 
logical  students  and  to  supply  such  notes  as  it  seemed 
likely  would  prove  helpful  to  them  in  their  study  of  a 
text  confessedly  difficult  in  style  and  abounding  in  refer- 
ences  mythological,  philosophical,  historical,  and  legal. 
In  respect  of  style  Tertullian  is  often  his  own  best 
interpreter,  and  references  will  be  found  in  the  notes 
to  parallel  uses  of  words  and  constructions  in  his  other 
writings  which  should  be  carefully  compared.  For  the 
sake  of  convenience  the  composite  text  printed  in  Migne's 
Patrologia  Latina,  vol.  i.  (Paris,  1844)  has  been  made 
the  basis  of  the  present  edition,  but  all  the  important 
variant  readings  have,  I  hope,  been  noticed,  while  some 
of  them  have  been  preferred  to  the  text.  An  account 
of  the  manuscripts  of  Tertullian's  writings  is  given  in 
the  Introduction  to  the  first  volume  of  Oehler's  edition, 
and  some  remarks  upon  the  same  subject  will  be  found 
in  the  Preface  to  the  volume  of  Tertullian  in  the  Library 
of  the  Fathers  (Oxford,  1854). 

I  have  thought  it  better  not  to  overburden  the  notes 
with  the  names  of  authorities,  but  I  wish  to  take  this 
opportunity  of  acknowledging  my  obligations  to  Oehler, 
Bonwetsch,  Kaye,  Harnack,  the  commentators  in  Migne,' 
and  the  earlier  authors  quoted  and  referred  to  by  these 


vi  Preface. 

writers.  I  am  also  indebted  to  Woodham's  edition  of 
the  Apology,  to  Dodgson's  annotated  translation  in 
the  Libraiy  of  the  Fathers,  and  to  Professor  Fuller's 
vigorous  monograph  in  Smith  and  Wace's  Dictionary 
of  Christian  Biography.  Dr.  Plummers  'Church  of 
the  Early  Fathers,'  and  Dr.  Westcottfs  essay,  Tlie  Two 
Empires,  appended  to  his  'Epistles  of  S.  John,'  have 
suggested  several  remarks  in  the  Introduction  and 
Notes.  The  modern  literature  on  Tertullian's  era, 
writings,  and  character  is  catalogued  at  the  end  of 
the  articles  on  Tertullian  in  the  Dictionary  of  Christian 
Biography  and  the  Encyclopaedia  Britannica. 

It  remains  to  tender  my  thanks  to  the  Delegates  of 
the  Clarendon  Press  for  their  acceptance  of  the  work 
for  publication,  and  to  express  my  gratitude  to  the 
Rev.  Canon  Bright,  D.D.,  Regius  Professor  of  Eccle- 
siastical  History,  for  his  encouragement  and  helpful 
criticisms  while  the  book  was  in  preparation. 

T.  H.  B. 

Bouknemouth,  March,  1889. 


INTKODUCTION. 


Tertullian  (Quintus  Septimius  Florens  Tertullianus) 
was  born  in  Carthage  of  heathen  parentage  about  160  a.d. 
The  exact  date  of  his  birth  and  the  names  of  his  parents 
are  unknown,  but  his  father,  we  learn  from  S.  Jerome1, 
filled  the  office  of  a  proconsular  centurion,  and  without 
doubt  he  provided  for  his  son  a  liberal  education.  That 
Tertullian  as  a  youth  did  not  fail  to  make  use  of  his 
advantages  is  abundantly  manifest  from  the  strikingly  wide 
range  of  allusion  and  reference  noticeable  in  his  works, 
and  particularly  in  the  Apology,  de  pallio,  and  de 
corona2.  Eusebius  (H.  E.  ii.  2)  speaks  of  his  intimate 
knowledge  of  Roman  law  and  of  his  reputation  as  a  Latin 
writer 3 ;  and  the  statement  of  Trithemius  (de  script.  eccles.) 
that  Tertullian  was  for  many  years  a  distinguished  rheto- 
rician  at  Carthage  seems  intrinsically  probable.  Certainly 
his  learning  and  powerful  intellect,  combined  with  his 
brilliant  aud  incisive  eloquence,  compelled  the  admiration 
of  men  like  S.  Jerome,  S.  Augustine,  and  S.  Vincent  of 
Lerins 4. 

1  Hieron.  de  viris  illustr.  53  (see  the  passage  quoted  in  Appendix) ; 
Chron.  ad  ann.  Severi  16,  '  Tertullianus  Afer  centurionis  proconsularis 
filius  omnium  ecclesiarum  nomine  celebratur.' 

2  Comp.  adv.  Prax.  3 ;  ad  Nat.  i.  10. 

3  So  Rufinus  understood  Eusebius'  words,  tous  'Poopaiojv  vofiovs 
rjicpifitoKcbs  avrjp,  ra  re  aXka  ev8o£os,  koi  tSjv  fmXiara  eirl  'Pojixns  XafJtirpwv, 
vir  et  legum  et  institutionum  Bomanarum  peritissimus,  et  inter  nostros 
scriptores  admodum  clarus  (Valesius). 

4  Hieron.  Ep.  lxxxiii  ;  August.  de  haer.  lxxxvi  ;  Vinc.  Ler. 
Common.  18. 


viii  Introduction. 

I.  The  date  of  Tertullians  conversion  has  been  variously 
placed  between  the  years  185  and  1961.  The  earlier  year 
accords  with  the  words  of  S.  Jerome,  cum  usque  ad  mediam 
aetatem  presbyter  Ecclesiae  permansisset,  which  may  be 
understood  to  imply  a  somewhat  lengthy  presbyterate  ;  but 
it  does  not  appear  likely  that  a  man  of  Tertullian's  polemical 
zeal  would  have  remained  silent  for  twelve  years — and  the 
Apology  cannot  be  dated  earlier  than  197 — before  iifting 
pen  to  vindicate  from  the  injustice  of  ignorant  and  malicious 
attack  the  religion  he  had  embraced.  It  was  most  probably 
at  Carthage,  his  native  home,  that  he  became  a  convert  to 
Christianity,  and  he  was  soon  admitted  to  the  priesthood. 
Not  many  years  could  have  passed,  however,  before  he  was 
attracted  by  the  opinions  of  Montanus  and  his  ready  pen 
engaged  in  their  defence.  According  to  S.  Jerome,  Ter- 
tullian's  lapse  was  immediately  due  to  jealousy  and  affronts 
put  upon  him  by  the  Roman  clergy  (invidia  et  contumeliis 
clericorum  Romanae  ecclesiae) ;  but  there  must  also  have  been 
a  predisposition  in  the  constitutional  severity  of  the  impulsive 
African  which  rendered  him  impatient  of  any  toleration  of 
laxity,  and  to  which  the  stricter  discipline  enjoined  by 
Montanus  potently  appealed.  That  Tertullian  visited  Rome 
we  know  from  his  own  mention  of  the  fact  (de  cult.  fem. 


1  Professor  Harnack  in  the  Encyclopaedia  Britannica,  9th  edit., 
adopts  the  view  that  Tertullian  was  for  a  time  an  eminent  jurist  at 
Kome,  and  is  inclined  to  identify  with  the  Latin  Father  an  otherwise 
unknown  Tertullian  mentioned  in  the  index  to  the  Pandects  as  the 
author  of  two  works  on  Roman  jurisprudence.  He  adds,  Tertullian's 
1  activity  as  a  jurist  at  Kome  must  fall  within  the  period  of  Commodus ; 
for  there  is  no  indication  in  his  writings  that  he  was  in  Eome  in  the 
time  of  Marcus  Aurelius,  and  many  passages  seem  to  preclude  the 
supposition.'  The  dates  suggested  by  Prof.  Harnack  for  the  facts  of 
Tertullian's  life  are :  Birth  cir.  150  ;  Conversion  while  at  Rome  cir. 
190-195  ;  Settled  at  Carthage  and  wrote  Apology,  197  ;  Attracted  by 
Montanisra,  202-203  ;  Open  breach  with  the  Church,  207-208. 


Introduction.  ix 

i.  7) ;  but  it  does  not  appear  whether  this  was  before  or 
after  his  conversion.  It  may  be  that  Tertullian  went  to 
Rome  as  a  presbyter,  and  whilst  there  openly  professed  his 
attachment  to  the  '  New  Prophecy,'  subsequently  returning 
to  Carthage.  His  acquaintance  with  the  details  of  the 
action  taken  by  the  Roman  church  with  regard  to  Marcion 
and  Valentinus  (de  praescr.  haer.  30)  does  not  necessarily 
imply  any  long  stay  in  Rome  ;  and  it  seems  clear  from  ex- 
pressions  in  his  writings  that  Carthage  was  his  usual  place 
of  residence  (de  pall.  1 ;  Apol.  9;  de  res.  carn.  42;  seorp. 
6 ;  comp.  Optatus  adv.  Parmenian.  1  ;  '  Praedestinatus '  de 
haer.  26). 

The  date  of  Tertullian's  death  cannot  be  determined  with 
certainty,  but  modern  criticism  in  adopting  the  year  240 
agrees  with  the  report  mentioned  by  S.  Jerome  that  he 
lived  to  extreme  old  age  (usque  ad  decrepitam  aetatem). 
His  literary  activity  was  enormous :  his  extant  treatises 
number  upwards  of  thirty,  and  half  of  these  were  composed 
within  the  brief  space  of  three  or  four  years  (197-200).  It 
is,  happily,  unnecessary  in  this  short  introduction  to  the 
Apology  to  enter  into  the  vexed  question  of  the  order  and 
dates  of  Tertullian's  other  works,  or  to  enlarge  upon  the 
heresy  of  Montanus,  inasmuch  as  the  Apology  was  written, 
perhaps  while  Tertullian  was  still  a  layman — at  all  events 
before  the  mind  of  the  great  Latin  Father  became  tainted 
with  the  Phrygian  fanaticism  *. 

II.  It  will  be  convenient,  before  examining  the  Apology 
in  detail,  to  place  the  Carthaginian  Church  of  Tertullian's 

1  Bonwetsch,  Die  Schriften  Tertullians  nach  der  Zeit  ihrer  A  bfas- 
sung  (Bonn,  1878);  Geschichte  des  Montanismus  (Erlangen,  1881); 
Kaye's  volume  on  Tertullian's  writings ;  and  the  articles  Tertullian 
and  Montanus  in  Smith  and  Wace's  Dictionary  of  Christ.  Biography 
may  be  referred  to  on  these  subjects. 


x  Introduction. 

day  in  its  proper  setting  in  the  history  of  the  empire,  and 
to  exhibit  the  position  which  Christianity  occupied  under 
the  Roman  laws. 

i.  The  city  of  Carthage  had  passed  through  many  vicissi- 
tudes  of  fortune.  Founded,  according  to  common  tradition, 
ioo  years  before  Roine  by  a  colony  from  Phoenicia,  it  had 
extended  its  power  and  commerce  throughout  the  Medi- 
terranean,  and  finally  was  confronted  as  a  rival  only  by 
Rome  herself.  Harassed  and  depleted  during  the  three 
Punic  wars  (264 — 146  B.c.)  Carthage  long  maintained  the 
struggle  for  her  life, — but  lost.  Devoted  to  destruction 
by  Scipio,  a  century  passed  by  before  the  city  could  be 
revivified ;  and  though  an  abortive  attempt  to  form  a 
colony  and  build  a  city  there,  with  the  appellation 
'  Junonia '  was  made  in  t  2  2  b.  e.  by  Caius  Gracchus 
(Plutarch.  C.  Gracch.  11;  Solin.  Pdlyhist.  27),  and  again 
after  a  long  interval  a  somewhat  similar  undertaking  essayed 
by  Julius  Caesar,  it  was  not  until  the  time  of  Augustus  that 
the  resuscitation  of  the  colony  was  carried  to  completion. 
In  the  time  of  Tertullian  the  city  was  the  administra- 
tive  and  religious  metropolis  of  Africa ;  it  possessed 
famous  schools  of  rhetoric  and  of  law  (Juven.  vii.  149); 
and  it  was  one  of  the  great  emporia  of  Italian  commerce, 
the  district  around  being  one  of  the  most  fertile,  wealthy, 
and  populous  of  the  Ronian  provinces.  Its  population 
resembled  that  of  other  Roman  provinces  in  that  it  combined 
an  admixture  of  discordant  races.  The  original  inhabitants, 
Numidians  and  Moors,  were  already  divided  by  differences  of 
race  and  colour :  to  these  were  added  the  descendants  of 
the  old  Phoenician  colonists  :  later,  and  especially  after  the 
destruction  of  Jerusalem,  a  considerable  influx  of  Jews  intro- 
duced  a  new  element :  lastly,  the  Roman  influence  which, 
more  perhaps  in  Africa  than  in  other  provinces,  in  virtue  of 


Introduction.  xi 

its  strength  of  organization  and  superior  culture,  held  the 
ascendancy  and  penetrated  the  whole.  The  religion  of  the 
Carthaginians  was  a  fusion  of  native  and  Roman  cults. 
The  Romans  always  showed  consideration  for  the  religious 
sentiments  of  their  conquered  subjects,  and  amongst  foreign 
deities  favoured  those  which  could  be  most  easily  assimilated 
to  the  gods  of  Rome  (comp.  Min.  Fel.  Oct.  6;  Macrobius 
iii.  9).  During  the  period  of  its  independence  Carthage 
had  possessed  on  the  summit  of  Byrsa  a  temple  dedicated  to 
Aesculapius;  but  the  Roman  colony.when  rebuilding  the 
town  and  acropolis  preferred  to  replace  the  popular  cult  of 
this  deity  by  that  of  the  ancient  Carthaginian  goddess 
Tanit,  to  whom  the  Romanized  Africans  gave  the  name  of 
Caelestis,  the  tutelary  deity  of  Carthage,  the  analogue  of  the 
Roman  Juno,  and  easily  interchangeable  with  the  celestial 
goddess l.  The  favour  of  this  goddess  had  been  invoked  upon 
tbe  military  exploits  of  Hanno  and  Hannibal ;  and  under  the 
Roman  administration  the  worship  of  Juno-Caelestis  extended 
to  all  the  provinces  of  which  Carthage  was  the  capital.  The 
sacred  robe  of  Caelestis  was  used  to  invest  the  African 
usurper  Cornelius  Celsus  in  A.  d.  265  with  the  imperial 
insignia  (Treb.  Poll.  Tyr.  Trig.  29);  and  the  cult  of  this 
deity  was  still  a  source  of  trouble  to  the  Christian  Church  in 
the  fifth  century 2.  The  temple  of  Caelestis  is  described  by  a 
writer  in  429  who  had  been  a  witness  of  its  destruction  {de 
prom.  et  praed.  Dei  iii.  38.  5  apud  S.  Prosp.  opera),  and  its 

1  See  two  African  inscriptions  in  Wilmanns  Inscript.  Afr.  Lat., 
C.I.L.  viii.  1424,  4286,  cited  by  M.  Castan,  Le  Capitole  de  Carlhage 
(Comptes  Eendus  de  1'Acad.  des  Inscriptions,  1885),  to  whose  interest- 
ing  paper  I  am  indebted  for  the  above  remarks. 

2  Salvian.  de  gubern.  Dei  viii.  2,  'Habebant  quippe  intra  muros 
patrios  intestinum  scelus,  Caelestem  illam  scilicet,  Afrorum  daemonem 
dico  .  .  .  Quis  enim  non  eorum  qui  Christiani  appellabantur  Caelestem 
illam  aut  post  Christum  adoravit  aut,  quod  est  pejus  multo,  ante  quam 
Christum  ? ' 


xii  Introduction. 

triple  sanctuary  fulfilled  the  double  function  of  a  shrine  dedi- 
cated  to  the  tutelary  goddess,  and  of  a  capitoline  temple.  In 
the  eyes  of  the  Koman  colonists  it  was  an  imitation  of  the 
Capitol  at  Eome ;  to  the  Carthaginian  population  it  was 
before  all  things  a  restoration  of  the  temple  of  Caelestis, 
and  it  was  this  last  name  which  prevailed  at  the  time  when 
Carthage  had  become  a  Christian  metropolis  (see  the  notes, 
chap.  1 2)  \ 

It  was  this  famous  city,  the  Rome  of  Africa,  with  its  mixed 
population,  saturated  with  pagan  fashions,  superstitions,  and 
dissoluteness 2,  which,  about  the  date  of  the  Apology,  was 
rapidly  becoming  one  of  the  most  important  centres  of 
Western  Christianity.  Yet  the  date  of  the  foundation  of  the 
Christian  Church  in  Africa  cannot  be  accurately  fixed.  We 
must,  however,  assume  it  to  have  been  at  the  close  of  the 
first,  or  early  in  the  second  century,  in  order  to  give  sufiicient 
time  for  such  growth  and  extension  as  would  justify  the 
language  of  Tertullian  regarding  the  numbers  of  the  Christians 
in  his  own  day  (Apol.  1,37;  see  notes).  S.  Augustine  (E^rist. 
25)  and  perhaps  S.  Cyprian  (Epp.  48,  73)  trace  the  intro- 
duction  of  Christianity  into  Africa  from  Rome :  its  extra- 
ordinary  success  is  attested  by  the  expression  of  S.  Cyprian 
(Ep.  73),  4n  hodiernum  tot  millia  haereticorum  in  provinciis 
nostris  ad  Ecclesiam  conversi ' ;  and  by  the  fact  that  in  the 
same  letter,  written  in  a.d.  256,  he  mentions  seventy-one 
bishops  collected  together  from  pro-consular  Africa  and  Nu- 
midia 3 ;  and  that  in  a  synod  held  in  the  previous  year 
eighty-four  bishops  were  present.      Christianity  penetrated 

1  The  site  of  this  temple  is  now  occupied  by  the  Chapelle  St.  Louis, 
which  was  built  on  the  Byrsine  hill  in  1841. 

3  See  a  graphic  description  of  Carthage  a  century  and  a  half  later  by 
Salvian  (de  gubem.  Dei  vii.  16)  who  terms  it  '  libidinum  sentina.' 

3  At  the  first  Council-of  Carthage,  about  a.d.  218-222  ;  HeTele'  i.  87. 


Introduction.  xiii 

all  classes  of  society  and  gathered  its  converts  alike  from 
the  rural  districts  and  from  the  cities.  The  very  persecutions 
which  fell  upon  the  African  Church  with  cruel  if  intermittent 
severity,  served  only  to  increase  its  numbers  and  influence, 
and  to  attract  thoughtful  men  of  every  rank  to  its  fold.  The 
steadfast  faith,  pure  morals,  and  unflinching  courage  of  the 
Christian  martyrs  had  no  small  influence,  we  may  believe, 
in  bringing  about  the  conversion  of  Tertullian  himself 
(Apol  50). 

The  city  of  Carthage,  then,  as  the  metropolis  of  African 
Christianity,  occupies  an  important  position  in  the  history  of 
the  early  Church.  In  one  respect  Carthage  was  more  Homan 
than  Rome  herself ;  for  Rome  was  thoroughly  Greek  during 
the  first  and  second  centuries,  while  Carthage  was  essentially 
Latin  in  thought  and  speech  from  the  first.  The  earliest 
Latin  version  of  the  Scriptures  was  made  in  Africa,  and  it 
is  not  too  much  to  say  that  nearly  all  the  ecclesiastical  Latin 
which  has  passed  into  the  current  language  of  theology  was 
coined  in  the  African  mint,  and  chiefly  by  Tertullian.  Pro- 
consular  Africa,  too,  furnished  a  distinct  school  of  Christian 
apologetic  literature ;  but  of  this  we  shall  have  more  to  say 
presently.  We  must  turn  to  examine  the  status  of  the 
Christian  religion  from  the  Roman  point  of  view. 

2.  Christianity  from  the  first  moment  of  its  promulgation, 
as  a  religio  nova,  was  liable  to  come  into  collision  with 
Roman  law.  Its  existence  was  contrary  to  the  old  decree  of 
the  Twelve  Tables,  alluded  to  Apol.  5,  which  forbade  the 
introduction  of  any  new  deity  without  the  sanction  of  the 
Senate.     Sepabatim    nemo    habessit    deos,   neve    novos 

SIVE    ADVENAS    NISI    PUBLICE    ADSCITOS    PBIVATIM    COLUNTO 

(Cicero  cle  leg.  ii.  8).  So  long  as  it  remained  unrecognized 
by  law  (religio  illicita)  its  adherents  might  be  proceeded 
against  independently  of  specially  antagonistic  imperial  legis- 


xiv  Introduction. 

lation.  From  very  early  days  Christianity,  whether  confused 
with  Judaism  or  distinguished  from  it,  had  been  regarded  with 
ever-increasing  disfavour  by  the  pagan  populace ;  but  Nero, 
whatever  may  have  been  his  motive,  was  the  first  emperor 
who  authorized  a  direct  persecution  of  the  Christians,  a.d.  64 
(Tacit.  Ann.  xv.  44;  Sueton.  Nero  16  ;  Euseb.  //.  E.  ii.  25 ; 
Tert.  Apol.  5).  And  the  edicts  against  the  Christians  were 
the  only  enactments  of  Nero's  reign  that  remained  unrepealed 
at  the  time  when  Tertullian  waswriting  (adJVat.  i.  7).  The 
policy  of  Yespasian  and  Titus  (a.d.  69-81)  scarcely  affected 
the  progress  of  Christianity ;  but  the  close  of  Domitian's 
reign  (a.d.  95)  was  marked  by  a  fitful  attack  upon  it  in 
which  the  illustrious  Flavius  Clemens  and  his  wife  Domitilla 
suffered  (Euseb.  H.  E.  iii.  17,  18).  On  the  accession  of 
Nerva,  Domitian's  edicts  were  rescinded  and  the  exiles  recalled 
(Euseb.  ib.  20). 

The  policy  of  Trajan  (which  Tertullian  ridicules  Apol.  2, 
but  views  more  favourably  ib.  5)  in  his  celebrated  Letter  to 
Pliny,  a.d.  112  (Epp.  x.  97)  must  be  judged  leniently. 
His  decision  formally  and  definitely  confirmed  the  existing 
position  at  law  of  the  Christians,  pronouncing  the  profession 
of  their  religion  a  crime,  but  securing  for  them  a  legal 
trial  and  forbidding  both  officious  enquiries  and  anonymous 
accusations.  It  was  by  no  means  a  direct  attack  upon 
Christianity,  yet  it  gave  a  fresh  impulse  to  the  hostility  of 
local  officials  who  had  already  employed  the  same  emperor's 
earlier  rescript  against  gilds  and  associations  (to  which  Pliny 
alludes  Epp.  x.  96)  to  put  a  stop  to  the  Christian  assemblies 
(see  note  Apol.  38).  The  attitude  of  Trajan  was  preserved  by 
Hadrian  in  his  letter  to  Fundanus,  a.d.  124;  while  his 
successor  Antoninus  Pius  (a.d.  i  38-1 61)  is  said  to  have  been 
even  more  lenient  and  to  have  issued  edicts  protecting  the 
Christians  from  fresh  attacks  (see   notes  Apol.  5),  though 


Introduction.  xv 

several  martyrdoms,  notably  S.  Polycarp's  (a.d.  155-6),  have 
to  be  dated  in  this  reign. 

On  the  death  of  Antoninus,  Marcus  Aurelius  reversed  the 
methods  of  Trajan  and  Hadrian,  and  by  far  the  severest 
persecution  which  had  yet  befallen  the  Christians  ensued. 
Melito  of  Sardis  (apud  Euseb.  iv.  26)  addressing  the  emperor 
and  referring  to  events  in  Asia,  states  that  in  consequence  of 
a  new  and  atrocious  edict  informants  against  the  Christians 
were  encouraged  by  being  presented  with  the  property  of  the 
accused,  but  he  professes  to  doubt  whether  Aurelius  was 
personally  responsible  for  the  decree.  However  this  may 
have  been,  the  roll  of  martyrs  was  replenished  from  all  parts 
of  the  empire,  but  the  persecution  seems  to  have  fallen  most 
cruelly  upon  the  Christians  in  the  district  of  Lyon  and  Vienne 
in  a.d.  177  after  the  return  of  Aurelius  to  Rome  for  the 
celebration  of  the  thirty-fifth  anniversary  of  his  admission  to 
the  proconsular  power  (Euseb.  v.  1).  In  a.d.  178  Aurelius 
and  his  son  Commodus  set  out  on  a  renewed  expedition 
against  the  Marcomanni,  but  the  death  of  Aurelius  early  in 
the  spring  of  180  (March  17)  left  Commodus  sole  emperor, 
and  on  his  return  to  Eome  the  Christians  enjoyed  a  temporary 
respite  (Euseb.  v.  21). 

From  this  date  until  the  edict  of  Severus  in  202  (see 
below),  no  special  enactments  were  put  forth  against  the 
Christians,  and  there  are  reasons  for  believing  that  the 
Apology  was  written  before  its  promulgation.  Yet,  although 
they  lacked  imperial  instigation,  persecutions  were  both 
frequent  and  severe  (Clem.  Alex.  Strom.  ii.  20.  125).  They 
were  due  to  popular  outbreaks  (nec  ulli  magis  dejwstulatores 
Christianorum  quam  vulgus  ;  Apol.  35),  private  malice,  and 
especially  to  that  mob-violence, — to  which  the  magistrates 
themselves  were  sometimes  obliged  to  yield  (Ajyol.  49), — which 
wreaks   its    unreasoning  vengeance   upon   a   hated   though 


xvi  Introduction. 

innocent  class  in  times  of  public  calamity  and  panic  (Apol. 
40).  The  hostility  of  paganism,  though  in  one  sense  legally 
fostered,  in  its  practical  issue  was  little  more  than  mob-law, 
and  recked  little  of  legal  form,  proceeding  to  condemn  upon 
mere  rumour  and  uncorroborated  slander  (Apol.  7,  37). 
Checked  or  abetted  by  the  leniency  or  antagonism  of  local 
magistrates  (ad  Scap.  4),  furious  attacks  upon  the  Christians 
were  of  constant  recurrence,  as  the  bitter  cries  of  the 
Apologists  testify. 

The  period  of  quiet  enjoyed  by  the   Christians  on  the 
accession  of  Commodus  was  not  due  to  any  favour  shown  to 
the  Church  by  the  gladiator-emperor,  but  to  the  brutality 
of  his  domestic  policy,  which  left  his  subjects,  amidst  the 
plenitude  of  their  own  grievances,  no  opportunity  to  indulge 
their  spite  against  the  Christian  sect.     The  intolerable  rule 
of  Commodus  was  at  length  brought  to  a  tragic  close  on  the 
night  of  December  31,    192,  when  Laetus,   Eclectus,   and 
Marcia    united    in   the   poisoning    and   strangling  of  their 
emperor,  with  the  assistance  of  an  athlete  named  Narcissus 
(see  note  Apol.  35).     On  the  following  day  Pertinax  was 
elevated  to  the  purple  by  the  praetorians,  but  the  severe 
discipline  of  his  rule  proved  hardly  more  acceptable  to  the 
soldiery  than  the  licentious  cruelty  of  Commodus.     Pertinax 
was  assassinated  on  March  25  after  a  reign  of  eighty-six 
days,  and  the  empire,  shamelessly  put  up  to  auction  by  the 
praetorian  guard,  was  purchased  by  Didius  Julianus.     His 
imperial  title  was  nevertheless  challenged  by  three  rivals — 
Clodius  Albinus  in  Britain,  Piscennius  Niger  in  Syria,  and 
Septimius  Severus  in  Pannonia.     Severus  marched  on  Rome, 
having  adroitly  postponed  an  immediate  conflict  with  Albinus 
by   acknowledging  him   as   Caesar.      Didius   Julianus  was 
promptly  beheaded  (June  2),  and  Severus  turned  his  attention 
to  the  more  serious  opposition  in  the  East.     Niger  had  been 


Introduction.  xvii 

saluted  Augustus  at  Antioch,  and  was  acknowledged  by  the 
East  and  by  Egypt.  But  his  soldiers  were  no  match  for  the 
legions  of  Severus.  Successive  defeats  at  Cyzicus,  Nicaea, 
and  near  the  Issus  crushed  his  cause,  and  he  was  finally 
captured  and  beheaded  at  Antioch  in  194.  Byzantium  alone 
remained  in  the  hands  of  Niger's  party,  and  for  more  than 
two  years  it  withstood  a  severe  siege. 

Meanwhile  Severus  was  occupied  with  wars  in  Arabia  and 
Mesopotamia,  during  which  he  concluded  a  treaty  with 
Abgarus,  King  of  Edessa,  who  assisted  him  with  forces.  On 
the  fall  of  Byzantium  in  196  Severus  hurried  westward  to 
meet  the  ambitious  Albinus  who  had  assumed  the  title  of 
Augustus,  and  had  crossed  into  Gaul.  Albinus  was  finally 
defeated  and  slain  in  the  plain  of  Trevoux  near  Lyon  on 
February  19,  197.  Severus  returned  to  Kome,  and  after 
inflicting  capital  punishment  upon  numbers  of  Albinus' 
adherents,  set  out  again  for  the  East  against  the  Parthians 
who  had  invaded  Mesopotamia.  He  remained  in  the  East 
for  some  years,  passing  through  Syria  and  Egypt  and  in- 
vestigating  the  remnants  of  Niger's  faction.  Albinus  and 
Niger  are  mentioned  Apology  35,  and  probably  the  Parthian 
expedition  of  Severus  is  alluded  to  ib.  37 ;  but  Tertullian at  the 
time  of  writing  the  Apology  apparently  knew  nothing  of  the 
edict  of  Severus  in  202  which  forbade  the  Jews  and  Christians 
to  make  proselytes1;  otherwise  he  would  almost  certainly 
have  referred  to  it  when  describing  the  laws  whose  authority 
was  invoked  against  the  Christians  (Ajpol.  4,  5  ;  see  notes). 

III.  The  date  of  the  Apology,  then,  falls  between  the 
overthrow  of  Albinus  in  February,  197,  and  the  rescript  of 
Severus  in  202,  with  a  preference  for  the  earlier  year. 

The  treatise  was  addressed  to  the  proconsul  and  governors 

1  '  Judaeos  fieri  sub  gravi  poena  vetuit.  Idem  etiam  de  Christianis 
sanxit.'     Spartian.  Severus  17. 

b 


xviii  Introductiofi. 

of  Africa,  and  was  written  at  Carthage1.  The  purpose  of 
Tertullian  in  presenting  it  was  to  show  how  baseless  and 
unreasonable  were  the  charges  which  led  to  the  persecutions 
from  which  his  fellow-Christians  were  suffering.  He  made 
an  appeal  to  Roman  common-sense,  and  delivered  it  with 
that  fiery  vigour  of  impassioned  pleading  which  was  his 
peculiar  characteristic.  The  course  of  the  argument  will  be 
found  in  the  Synopsis.  His  style  is  trenchant  and  forcible  : 
his  sharp  intellect  and  impulsive  temperament  (acris  et 
vehementis  ingenii)  hurry  him  along  from  point  to  point  as  lie 
triumphantly  lashes  with  sarcasm  and  crushes  his  oppo- 
nents.  Tertullian  was  a  skilled  rhetorician,  and  though  his 
intense  love  of  epigram  and  antithesis  often  involves  his 
style  in  harshness  and  obscurity,  yet  his  originality  and 
brilliance  always  compensate  for  some  uncouthness  of  verbal 
expression  (cp.  Lact.  v.  i). 

IV.  Tertullian  is  conspicuous  amongst  the  early  defenders 
of  the  Faith  as  the  founder  of  the  African  school  of 
Christian  apologetics.     He  was  followed  by  Minucius  Felix, 

1  The  Apology  itself  furnishes  evidence  in  opposition  to  the  state- 
ment  of  Eusebius  (v.  5)  that  it  was  addressed  to  the  Roman  Senate. 
It  contains  many  expressions  only  natural  from  the  pen  of  one  writing 
in  a  proeonsular  province  and  addressing  a  provincial  executive. 

1.  The  titles  given  to  those  to  whom  the  work  is  presented — Romani 
imperii  antistites,  ch.  1  ;  praesides,  ch.  2,  9,  30,  50, — are  not  those 
with  which  it  would  be  natural  to  approach  the  Senate.  The  praesides 
were  provincial  governors  ('quorum  [praetorum]  in  provinciis  juris- 
dictionem  praesides  earum  habent,'  Gai.  Tnst.  i.  6;  comp.  Capitol. 
Ant .  Pius  6,  '  in  provinciis  bonos  praesides  detineret ') . 

2.  The  expressions — imperium  cujus  ministri  estis,  ch.  2  ;  ecce  in 
illa  rel.  urbe  Aeneadum,  ch.  9  ;  Romae  postremo .  .  .  sanguinem  Christ. 
seminaverunt,  ch.  21 ;  ipsos  Quirites,  ipsam  vernaculam  septem  collium 
plebem  convenio,  ch.  35 — plainly  show  that  Tertullian  was  not  writing 
in  Rome;  and  the  closing  phrase  of  ch.  45,  Deum  non  proconsulem 
iirnentes,  implies  that  the  persons  addressed  were  living  under  a  pro- 
consular  government.  Compare  too  the  manner  in  which  Rome  and 
the  Romans  are  spoken  of  ch.  21  and  2\pass. 


Introduction.  xix 

Cyprian,  Arnobius,  and  Lactantius.  This  school  was  distin- 
guished  by  the  cogency  of  its  appeals  alike  to  justice  and  the 
human  conscience,  the  force  of  its  forensic  pleadiug  on  behalf 
of  Christianity,  and  the  keenness  of  its  attack  upon  paga- 
nism ;  yet  its  penetration  was  somewhat  marred  by  a  narrow- 
ness  of  view  which  regarded  all  history,  all  thought,  and 
all  religion,  previous  to  the  Advent  of  Christ  as  abhorrent : 
paganism  in  every  form  stood  absolutely  condemned  as 
the  rival  effort  of  the  opponent  of  God  to  enslave  the 
human  intellect  and  deter  it  from  the  knowledge  of  the 
Truth.  To  strip  the  conscience  and  mind  of  man  of  all 
daemoniacal  accretions  and  to  confront  it,  in  its  simple 
natural  state,  with  the  Divine  message,  was  the  object  of 
these  writers.  The  method  of  the  Carthaginian  school  was 
the  exact  reverse  of  that  pursued  by  the  more  liberal  minded 
of  the  Greek  Apologists.  Carthage  and  Alexandria  repre- 
sented  the  centres  of  two  opposite  schools  of  thought. 
The  Alexandrian  apologists  (e.  g.  Justin  Martyr,  Clement, 
Origen)  adopted  a  more  comprehensive  and  sympathetic 
attitude,  and  delighted  to  trace  in  the  philosophy  and 
history  of  the  past  those  yearnings  after,  and  approximations 
to,  the  Truth  which  constituted,  in  the  history  of  the  world, 
a  preparation  for  Christianity.  Both  classes  of  writers 
appealed  to  the  natural  conscience  and  soul  of  man  (see 
notes,  ch„  17),  and  for  the  same  purpose, — to  elicit  its 
witness  to  the  Supreme  Being  ;  but  the  method  of  approach 
was  different.  The  one  saw  in  the  history  of  pagan  thought 
nothing  but  a  pernicious  falsification  and  obscuring  of  the 
Divine  truth  and  light ;  the  other  found  in  it  an  evidence  of 
the  natural  craving  of  the  human  for  the  Divine.  So  Tertul- 
lian  denied  that  the  Church  and  the  Academy  had  anything 
in  common  (de  jpraescr.  haer.  7 ;  Aj)ol.  46) ;  while  Origen  and 
S.  Clement  held  that  the  'true  scribe  brings  all  kinds  of 

b  2 


xx  Introduction. 

learning  into  the  Gospel  net/  The  two  attitudes  of  mind 
can  hardly  be  better  summarized  and  contrasted  than  by 
setting  side  by  side  the  forcible  canon  of  the  '  Fourth 
Council  of  Carthage,'  (can.  16),  'A  bishop  should  not  read 
the  books  of  the  Gentiles/  and  the  noble  comment  of  the 
ecclesiastical  historian  Socrates  on  i  Thess.  v.  II,  '  "What 
is  good,  wherever  it  may  be,  is  the  property  of  the  Truth/ 
(II.  E.  iii.  16).  For  the  Church  at  large  could  not  afford  to 
lay  aside  so  useful  a  weapon  of  defence  as  was  ready  to  her 
hand  in  the  intimate  knowledge  of  classic  writings  such  as 
many  of  her  strongest  champions  possessed ;  while  her  most 
successful  apologists — even  those  who  most  decried  it — were 
all  brought  up  in,  and  had  gained  their  dialectic  skill  frotn,  a 
classical  education. 

The  Apology  of  Tertullian,  then,  reflecting  the  African 
temperament,  is  not  merely  a  defence  of  Christianity,  but 
also  an  attack  upon  Paganism.  It  consists,  indeed,  primarily 
of  a  forensic  pleading,  in  which  the  injustice  of  the  con- 
demnation  of  the  Christians  is  exposed  and  their  innocence 
established,  and  in  which  certain  valuable  evidential  passages 
(e.g.  ch.  17-23)  are  introduced;  but,  as  an  integral  part  of 
the  discussion,  paganism  and  heathen  morality  are  denounced 
and  condemned ;  for  Tertullian  invariably  retorts  upon  the 
accusers  the  charges  alleged,  whether  of  moral  and  criminal 
vice  or  of  sacrilegious  and  treasonable  offence.  Indeed  the 
refutation  and  the  retort  may  be  deemed  the  essentials  of 
the  'Apology/  while  the  evidential  passages  are  rather 
incidental  and  contingent  upon  the  former.  The  main 
object  of  the  treatise  is  kept  clearly  in  view  throughout — ne 
religio  Ghristiana  ignorata  damnetur  (ch.  1);  and  it  was  no 
part  of  Tertullian's  plan  to  produce  a  complete  system  of 
Christian  evidenees,  or  to  set  out  in  detail  the  whole 
doctrine  and  worship  of  the  Catholic  Church  (comp.  Lact. 


Introduction.  xxi 

v.  4).  He  was  writing  adversus  Gentes  %>ro  Christianis ;  and 
to  expect  to  find  in  the  \  Apology '  statements  upon  subjects 
which  the  nature  of  the  work  excluded  is  to  court  disap- 
pointment.  Yet  the  sources  of  fuller  information  are  always 
indicated.  The  instrumentum  litteraturae  (ch.  18)  and  the 
regula  veritatis  transmissa  per  comites  Christi  (ch.  47)  form 
a  thesaurus  to  which  the  'enquirer'  is  directed,  that  he 
may  '  find,  believe,  and  worship.' 


ANALYSIS. 


I.  Preface ;  ch.  1-6". 

i.  The  injustice  and  misrepresentation  from  which  the  Chris- 

tians  suffered  (iniquitas  odii  erga  nos  publici);  ch.  1-3. 
ii.  The  nature  of  the  laws  enforced  against  them ;  ch.  4-6. 

II.  Refutation  of  Accusations ;  ch.  7-38. 

i.  Secret  Atrocities  (pcculta  facinora)  ;  ch.  7-9. 
ii.  Open  Crimes  (manifestiora  facinora) ;  ch.  10-38  : 

1.  Sacrilege   (crimen   laesae  B.    religionis,   divinitatis, 

sacrilegii) ;  ch.  10-27  •' 
(1)  The  charge  disproved  and  retorted;  ch.  10-15. 
{2)  Exposure   of  calumnious  reports  respecting  the 
Christian  Deity  ;  ch.  16. 

(3)  Statement  of  the  real  nature  of  the  Christian  re- 

ligion   (demonstratio   religionis   nostrae) ;    ch. 
17-21. 

(4)  Arraignment  of  the  heathen  gods  ;  ch.  22-27. 

2.  Disloyalty    (crimen   laesae   augustioris   majestatis) ; 

ch.  28-38 : 

(1)  The  charge  disproved  and  retorted  ;  ch.  28-32. 

(2)  The  true  and  greater  loyalty  of  the  Christians 

exhibited ;  ch.  33-38. 

III.  Discussion  of  incidental  points  of  objection  to  the  Chris- 

tians ;  ch.  39-50. 

i.  Statement  of  the  beneficial  nature  of  the  Christian  religion 

(ipsa  negotia  Christianae  religionis).  The  Christian  agaye 

NOT  an  infamous  and  extravagant  feast ;  ch.  39. 

ii.  Christianity  not  the  cause  of  public  disasters  (omnis  pub- 

licae  cladis  Christiani  sunt  in  caussa)  ;  ch.  40,  41. 
iii.  Christianity  NOT  profitless  to  legitimate  trades  {infructuosi 

in  negotiis) ;  ch.  42-45. 
iv.  Christianity  NOT  a  school  of  philosophy  (philosophiae  ge- 
nus)  ;  ch.  46-50. 


SYNOPSIS. 


I.  Introduction. 

Chaftee  I.  The  injustice  which  condemns  the  Christians  unheard 
arises  from  ignorance,  but  is  nevertheless  culpable. 

„  II.  The  ordinary  procedure  observed  in  all  criminal  cases 
before  condemnation, — namely,  charge,  defence,  aud 
proof  of  guilt, — is  disregarded  in  our  case  alone. 
If  we  are  guilty,  at  least  give  us  the  same  ad- 
vantages  as  other  criminals. 

,,  III.  The  mere  name  of  'Christian'  is  made  a  term  of 
reproach  and  the  ground  of  a  criminal  charge. 

,,  IV.  Even  were  we  to  establish  our  innocence  there  are  laws 
in  existence  antagonistic  to  us,  laws  both  unjust  and 
inconsistent,  and  for  the  amendment  of  which  there 
is  ample  precedent. 

„  V.  Direct  legislation  against  us  has  only  proceeded  from 
the  worst  emperors. 

„  VI.  You  who  avow  the  greatest  reverence  for  the  in- 
stitutions  and  enactments  of  your  ancestors  are  the 
very  people  who  most  shamelessly  disregard  them. 

II.  Refutation  of  Accusations. 
i.  Secret  Atrocities. 

Chapter  VII.  We  are  charged  with  the  most  infamous  secret  enor- 
mities  on  no  evidence  but  that  of  mere  rumour, — 
and  rumour  is  proverbially  mendacious. 

,,  VIII.  The  crimes  you  impute  to  us  are  absolutely  impossible 
to  Christians. 

„  IX.  As  a  matter  of  fact  it  is  you  yourselves,  and  not  we, 
who  commit  such  atrocities. 

ii.   Open  Cr-imes. 
i.  Sacrilege. 
Chapter  X.   You  .accuse  us  of  sacrilege  and  disloyalty.     We  do  not 
reverence  your  gods,  because  they  were  once  nothing 
more  than  mortal  men. 
„        XI.  They  do  not  deserve  the  name  of  gods,  for  they  created 
nothing,  and  were  moreover  guilty  of  hideous  crimes. 
„      XII.  You    yourselves    heap   indignities   and   insults    upon 
them,  similar  to  those  which  you  infiict  upon  us. 


xxiv  Synopsis. 

Chapter  XIII.  You  dishonour  them  alike  by  your  multiplication  of 
their  number,  by  your  shameless  traffic  in  them, 
and  by  the  character  of  those  whom  j^ou  admit  to 
their  company. 

,,  XIV.  You  cheat  them  in  your  religious  rites,  and  you  ridi- 
cule  them  in  your  literature. 

.,  XV.  You  deride  them  in  your  theatres,  and  pollute  their 
temples  by  the  committal  of  the  grossest  sins.  It  is, 
in  fact,  you  yourselves  who  are  guilty  of  sacrilege, 
and  not  we  Christians,  who  never  enter  your  temples. 

,,       XVI.  After  refuting  certain  erroneous  ideas  I  will  set  forth 
the  main  features  of  our  religion. 
We  do  not  worship  an  ass's  head.     You  worship  all 

kinds  of  beasts  and  cattle. 
If  you  assert  that  we  pay  homage  to  the  cross,  you 

must  plead  guilty  to  the  same  charge. 
If  we  were  worshippers  of  the  sun  we  should  only  re- 
semble  the  Persians ;  and  our  observance  of  Sun-day 
is  met  by  your  observance  of  Satum's  day. 
Your  latest  calumny  about  us  is  the  monstrous  '  ass- 
born  deity  of  the  Christians  ; '  a  monstrosity  which 
you  surely  might  well  worship :  we  only  smile  at 
the  absurdity. 

,.  XVII.  We  worship  One  God,  the  Creator  of  the  universe, 
invisible  and  incomprehensible,  to  whom  nature  and 
the  human  conscience  witness. 

„  XVIII.  Who,  for  our  fuller  and  closer  approach  to  Himself,  gave 
us  His  written  word,  and  sent  us  inspired  teachers. 

,,  XIX.  The  authority  of  the  scriptures  is  vindicated  by  their 
antiquity,  which  is  higher  than  that  of  any  heathen 
record. 

„  XX.  Their  majesty  and  divinity  are  obvious :  history  has 
fulfilled,  and  is  daily  fulfilling,  what  they  foretell. 

,,  XXI.  The  Jews  regarded  Christ  as  a  mere  man  ;  we  acknow- 
ledge  Him  as  the  Incarnate  Son  of  God,  who  lived  a 
wonderful  life,  and  was  crucified,  as  He  Himself 
and  the  prophets  foretold.  After  His  death  He 
rose  again  on  the  third  day  and  finally  ascended 
into  heaven.  If  His  Divinity  be  true,  all  other  re- 
ligions  must  be  false. 

„  XXII.  There  are  evil  spirits  called  daemons,  who  work  evil 
amongst  men,  and  deter  them  from  coming  to  the 
knowledge  of  the  True  God. 


Synopsis.  xxv 

Chapter  XXIII.  Your  gods  are  nothing  but  daemons,  as  they  them- 

selves  will  confess  if  confronted  by  a  Christian  who 

adjures  them  in  the  Name  of  Christ. 
„        XXIV.  You,  then,  are  the  really  irreligious  people  by  the 

confession  wrung  from  your  own  gods. 
Eeligious  liberty  ought  to  be  allowed  to  everyone. 

Christians  alone  are  forbidden  to  worship  their  God. 
„  XXV.  The  prosperity  of  your  empire  cannot  be  due,  as  you 

maintain,  to  your  manifold  religious  observances  ; 

for  these  are  posterior  to  the  establishment  of  the 

empire. 
„        XXVI.  The  rise  and  fall  of  kingdoms  are  in  the  hand  of  the 

One  True  God,  Who  is  above  all. 
„      XXVII.  Since  your  gods  are   no   gods,  we  conscientiously 

refuse  to   sacrifice  to  them.     You   are   deceived 

by  the  daemons,  but  we  triumph  over  them,  even 

in  our  sufferings. 

.  2.  Disloyalty. 
Chapter  XXVIII.  We  come  now  to  the  charge  of  Disloyalty  to  the 

emperor.   You  reverence  your  emperor  more  than 

all  your  gods. 
„         XXIX.  The  gods  are  in  his  power  :  why,  then,  should  we 

sacrifice  to  them  on  his  behalf  ? 
,,  XXX.  We  pray  for  the  emperor  to  the  True  God,  Who 

alone  has  power  to  grant  petitions,  and  in  Whose 

hand  are  all  emperors. 
„         XXXI.  This  statement  is  not  a  mere  subterfuge ;  for  our 

scriptures  command  us  to  pray  for  kings,  and  even 

for  our  enemies  and  persecutors. 
,,       XXXII.  Besides,  we  desire  the  continuance  of  the  Eoman 

empire,  because  the  end  of  all  things  will  follow 

upon    its    dissolution.      We    do    not   swear    by 

the  genius,  but  by  the   safety  of  the   emperor, 

who    exercises     his     power    under    the   will    of 

God. 
„     XXXIII.  We  Christians  regard  the  emperor  with  the  greater 

reverence,  because  we  believe  him  to  be  appointed 

by  God. 
.,      XXXIV.  '  Lord '  is  no  proper  title  of  an  emperor,  but  belongs 

to  God  alone. 
,,        XXXV.  We   refuse  to   keep  the   emperor's  festivals  after 

the  licentious  manner  of  the  mob.     The  vulgar 


xxvi  Synopsis. 

have  always  been  our  greatest  persecutors. 
The   really  disloyal   subjects   have  in  every 
case  been,  nofc  Christians,  but  men  who  zeal- 
ously  observed  your  own  rites,  sacrificing  to 
the  emperor  and  swearing  by  his  genius. 
CHAPTfiR    XXXVI.    These  enemies  were  Komans,  yet  we  who  are  not 
enemies  are  denied  the  name  of  Romans. 
Our  religion  knows  no  respect  of  persons  :  we  are 
kindly  disposed  towards  all,  whether  empe- 
rors  or  neighbours. 
„        XXXVIL  We  never  retaliate,  though  our  numbers  would 
warrant  our  successfully  doing  so,  either  in 
open  battle  or  by  simply  withdrawing  from 
your  midst. 
„       XXXVIII.  There  is  nothing  dangerous  to  the  peace  of  the 
state  in  our  assemblies.     We  ought,  therefore, 
to  be  admitted  amongst  the  legally  recognized 
associations. 

III.  Kefutation  of  incidental  points  of  objection  to  the  Ghristians. 
Chapter  XXXIX.  Our  daily  habits  of  life  are  simple  and  bene- 

ficent ;  our  assemblies  quiet  and  devotional. 
-,,  XL.  The  outcry  which  lays  every  public  calamity  at 

our  door  is  preposterous.     It  is  our  prayers 

which  mitigate  the  severity  of  the   punish- 

ments  you  deserve  to  suffer. 
„  XLI.  Your  idolatry  is  the   cause   of  your   disasters. 

Our  troubles  are  for  our  admonition,  yours 

for  your  chastisement. 
„  XLII.  We  are  eharged  with  being  commercially  pro- 

fitless.     This  is  ridiculous,  for  we  are  human 

beings  with  the  same  wants  as  yourselves. 

True,  we  cannot  afford  to  give  to  your  gods 

as  well  as  to  the  poor. 
,.,  XLIII.  Nor  do  we  support  those  whose  trades  are  in- 

famous  and  disgraceful.     This,  however,  is  a 

great  gain. 
,>  XLIV.  The  real  loss  to  the  state,  which  you  overlook,  is 

the  condemnation  of  so  many  good  and  inno- 

cent  men.     Christians  are  guilty  of  nothing 

biit  their  religion :  they  are  not  found  in  your 

criminal  lists. 
„  XLV.  The   Christian  religion  supplies  a  motive  force 


Synopsis.  xxvii 

to  the  sanctions  of  morality  which  your  laws 
necessarily  lack. 
Chapter  XLVL  We  have  answered  all  the  charges  against  us, 
and  established  the  truth  and  beneficence  of 
our  religion.  Incredulity,  however,  still  de- 
nies  the  divinity  of  our  faith,  and  charges  it 
with  being  merely  a  school  of  philosophy,  If 
it  be  so,  why  are  we  not  treated  with  the 
same  leniency  as  the  philosophers  ?  Philo- 
sophers,  though  guilty,  are  acquitted  on  both 
counts — sacrilege  and  disloyalty  ;  why  is  not 
the  same  privilege  extended  to  us?  As  a 
matter  of  fact  we  differ  from  the  philosophers 
both  in  knowledge  and  morals. 

,,  XLVIL  Philosophers  h&ve  borrowed  ideas  from  the  scrip- 

tures,  which  are  older  than  all  systems  of  phi- 
losophy,  and  have  distorted  them,  as  heretics 
have  corrupted  the  Truth  delivered  by  Christ. 

„  '  XLVIII.  We  are  derided  and  tortured  for  teaching  the 
resurrection  of  the  body ;  yet  the  philosophic 
argument  for  the  transmigration  of  souls  is 
equally  valid  for  owr  contention,  which  is 
also  justified  by  many  analogies  in  nature. 
We  ourselves  shall  rise  again,  clothed  upon 
with  the  proper  substance  of  eternity,  but  the 
wicked  will  endure  the  punishment  of  eternal 
fire. 

,,  XLIX.  You   applaud   these   opinions   as    philosophical 

speculations,  but  as  articles  of  Christian  be- 
lief  you  deride  them.  Yet  they  are  of  prac- 
tical  utility,  and,  even  if  mistaken,  are  inno- 
cent  and  do  not  merit  punishment.  Besides, 
this  very  power  of  inflicting  punishment  upon 
us  you  enjoy  solely  at  our  own  will  and 
pleasure. 

„  L.  We  are  willing  to  suffer  because  even  in   our 

death  we  win  a  victory  for  the  Truth.  Wit- 
nessed  in  others  inflexible  resolve  and  colirage 
gain  your  applause,  in  us  your  hatred. 
Proceed,  then,  in  your  unjust  cruelty:  our 
steadfastness  under  persecution  attracts  new 
converts.  Condemned  by  you,  we  stand 
acquitted  by  God. 


CHEONOLOGICAL  TABLE. 


A.D. 

14.  Accession  of  Tiberius. 

37.  Accession  of  Caius  Caligula. 

41.  Accession  of  Claudius. 

54.  Accession  of  Nero. 

58.  Acquittal  of  Pomponia  Graecina. 

64.  July  19.   Great  Fire  of  Rome. 

'  First  Persecution '  [Apol.  5]. 

68.  April  3.    Galba  proclaimed  Emperor  in  Spain. 

June  9.     Suicide  of  Nero  at  Phaeon's  villa  in  the  suburbs  of 
Rome. 

69.  Jan.  1.      Military  Revolution  in  Germany  :    Vitellius    pro- 

claimed  Emperor  by  the  soldiery. 
„     10.    Piso  associated  in  the  Empire  by  Galba. 
„     15.   Conspiracy  of  Otho  :  assassination  of  Galba  and  Piso. 
Mar.         Defeat  of  Otho  by  Vitellius  at  Bedriacum. 
April  17.  Suicide  of  Otho  at  Brixellum. 
July  1.      Vespasian  proclaimed  Emperor  in  Syria  and  Aegypt. 

Defeat  of  Vitellius  at  Bedriacum. 
Dec.  24.   Execution  of  Vitellius  at  Rome. 

70.  Destruction  of  Jerusalem  by  Titus. 
79.  June  24.  Death  of  Vespasian  :  Titus  Emperor. 
81.  Sept.  13.  Death  of  Titus :  Domitian  Emperor. 

95.  'Second  Persecution'  [Apol.  5]  :  execution  of  Flavius 

Clemens  and  banishment  of  Domitilla. 

96.  Sept.  18.  Assassination  of  Domitian  by  Stephanus  and  others : 

Nerva  Emperor. 
98.  Death  of  Nerva  :  Trajan  Emperor. 

100.  Death  of  S.  John  the  Apostle  at  Ephesus. 

112.  Correspondence   of    Plinius   Secundus,   propraetor   of 

Bithynia,   with   Trajan,   respecting  the    Christians 

\Apol.  2,  5]. 
117.  Aug.  11.  Death  of  Trajan  at  Selinus  in  Cilicia. 

Hadrian  proclaimed  Emperor. 
121.  Hadrian  in  Britain. 

124.  Hadrian's  letter  to  Minucius  Fundanus,  proconsul  of 

Asia. 
1 33.  Revolt  of  the  Jews  under  Barchochebas. 

136.  Jerusalem  razed  and  rebuilt  as  Aelia  Capitolina. 


Chronological  Table.  xxix 

A.  D. 

1 38.  July  2.     Death  of  Hadrian  at  Baiae  :  Antoninus  Pius  Emperor. 
155.  Martyrdom  of  S.  Polycarp. 

C160.  Birth  of  Tertullian  at  Carthage. 

Kise  of  Montanism. 
161.  Mar.  7.    Death  of  Antoninus  Pius  at  Lorium :  Marcus  Aurelius 
and  Lucids  Verus  Augusti. 

169.  Dec.  Death  of  Verus  at  Altinum  near  Venice.     Return  of 

Aurelius  to  Kome. 

1 70.  Aurelius  leaves  Kome  for  renewal  of  German  war. 

1 74.  Victory  over  the  Quadi.     '  Miracle '  of  the  '  Thunder- 

ing  Legion  '  \Apol.  5]. 
Keturn  of  Aurelius  to  Italy. 

175.  Kebellion  of  Avidius  Cassius  in  Syria.     Aurelius  sets 

out  for  the  East. 

176.  Keturn  of  Aurelius  to  Rome. 

177.  Persecution  in  Gallica  Celtica:  Martyrs  of  Lyon  and 

Vienne. 
Commodus  made  Augustus. 

178.  Expedition  of  Aurelius  and  Commodus   against   the 

Marcomanni. 
180.  Mar.  17.  Death  of  Marcus  Aurelius  at  Vendobona  in  Pannonia 
[Sirmium,  Apol.  25]. 
July    4.  First  African  Martyrdoms ;  Namphamo  (archimartyr) 
and  others  (Medaurian  martyrs),  under  Saturninus 
the  proconsul  at  Carthage. 
,,      17.  The  Scillitan  martyrdoms  at  Carthage  under  Satur- 
ninus. 
Keturn  of  Commodus  to  Kome  :  cessation  of  persecu- 
tions. 
C186.  Martyrdom  of  Apollonius. 

1 89.  Popular  sedition  and  attack  upon  the  suburban  palace : 

death  of  Cleander  [Apol.  35]. 

192.  Dec.  31.    Assassination  of  Commodus  [Apol.    35]  :  election   of 

Pertinax. 

193.  Jan.  1.     Pertinax  Augustus. 

Mar.  28.  Murder  of  Pertinax  by  the  Praetorians. 

Purchase  of  the  Imperial  Dignity  by  Didius  Julianus. 
Kevolt  of  Pannonian,  Syrian,  and  British  legions. 
April  13.  Septimius  Severus,  proclaimedAugustus  in  Pannonia, 
marches  on  Kome. 
Pescennius   Niger  proclaimed  Augustus  in  the  East 

[Apol.  35]. 
Clodius  Albinus  proclaimed  Augustus  in  Britain  [Apol. 
35l- 


xxx  Chronological  Table. 

A.  D. 

193.  June  2.     Execution  of  Julianus  at  Rome. 

Albinus  acknowledged  as  Caesar  by  Severus. 
Victories  of  Severus  over  Niger  at  Cyzicus,   Nicaea, 
and  near  the  Issus. 

194.  Capture  and  beheadal  of  Niger  at  Antioch.     Siege  of 

Byzantium. 

195.  Severus   in   Arabia   and   Mesopotamia.     Treaty  with 

Abgarus,  King  of  Edessa. 

196.  Surrender  of  Byzantium. 

Assumption   of   title   of  Augustus   by   Albinus,  who 
crosses  into  Gaul. 

197.  Feb.  19.    Defeat  of  Albinus  near  Lyon.     Return  of  Severus  to 

Rome.     Severe  punishment  of  adherents  of  Albinus. 
Expedition  against  the  Parthians. 
Tertullian  writes  the  Apology. 

198.  Caracalla  Augustus. 
Geta  Caesar. 

200.  Severus  in  Syria  and  Aegypt.     Investigation  of  rem- 

nants  of  Niger's  faction. 

201.  Tertullian  becomes  a  Montanist. 

202.  Edict  of  Severus  forbidding  Jews   and  Christiansr  to 

proselytize. 
Martyrdoms  of  SS.  Perpetua  and  Felicitas  at  Carthage 
under  Hilarian  the  procurator. 
203-  Return  of  Severus  to  Rome. 

208.  Geta  Augustus. 

Severus  with  his  two  sons  in  Britain :  Caledonian  war. 

211.  Feb.  4.     Death  of  Severus  at  York :  return  of  Caracalla  and 

Geta  to  Rome. 

2 1 2.  Feb.  Murder  of  Geta  by  Caracalla. 

Tertullian  addresses  Scapula. 
217.  April  Sf.     Assassination  of  Caracalla  near  Carrhae. 


APOLOGETICUS  ADVERSUS  GENTES 
PRO   CHRISTIANIS, 


Y^*-1 


tl 


CORRIGENDA. 


Page  xxx,  last  line,  for  April  8  read  April  6 

„         4,  line  3  from  bottom,/or  Plautus  read  Plautius 

„        9,    ,,    26,  for  as  some  mss.  and  edd.  read  as  the  mss.  and  some 

edd.    See  Lightfoot  Ignatius  i.  57 ;  ii.  533. 
„       21,    „    22,  for  ad  Scap.  5.  read  ad  Scap.  4 
,,       21,    „    25,  /or  vii.  17  read  vii.  15 
„       22,    „    24,  for  unanimous  read  nearly  unanimous,  and  add  see 

Lightfoot  Ignatius  i.  1 5  f. 
„       22,    „    4  from  bottom,  for  the  Paris  MS.  read  two  mss.  used 

by  Pamelius. 
„       28,    „    2i,for  conditio  read  condicio 
„       34,    „    6,  for  qua  read'  aqua 
>>      5°>    »    23>  for  vi.  21  raw£  vi.  213  ff. 

»       58,    »    6,/or  ista  civitate  proxime  read  ista  proxime  civitate 
„       62,    „    16,  for  mundum  read  mundus 
„       64,    „    7  from  bottom,  /or  vi.  6  read  vii.  6 
„       66,    „    16  from  bottom,  for  Ps.  xxxviii.  5.  read  xxxix.  5. 
»       71»    »    2>  for  pulsat,  unum  read  pulsat.     Unum 
»       7l>    »    3>  insert  colon  after  praefanti :  and  comma  after  si  forte 
„       78,    „    10  from  bottom,  for  one  ms.  only  read  several  mss. 
,,       96,  last  line,  for  adolere  in  sacrificial  language  etc.  read  of  which 

it  is  probably  a  corruption 
,,     106,  line  23, for  ch.  48  read  ch.  46 
„     112,    „    18,/or  183.  read  193. 
„    115,    „    1 1,  for  sectae  read  secta 
„     144,    „    1 3,  for  effigiem,  certe  read  effigiem:     Certe 


Bindley'$  Tertullian's  Apology.] 


TERTULLIANI 

APOLOGETICUS 
ADVERSUS   GENTES  PRO    CHRISTIANIS. 


CAPUT  I. 

Si  non  licet  vobis,  Romani  imperii  antistites,  in  aperto  et  5 
edito  ipso  fere  vertice  civitatis  praesidentibus  ad  judicandum, 
palam  dispicere  et  coram  examinare  quid  sit  liquido  in  caussa 
Christianorum ;  si  ad  hanc  solam  speciem  auctoritas  vestra 
de  justitiae  diligentia  in  publico  aut  timet  aut  erubescit 
inquirere ;  si  denique,  quod  proxime  accidit,  domesticis  10 
judiciis  nimis  operata  sectae  hujus  infestatio  obstruit  viam 
defensioni,  liceat  veritati  vel  occulta  via  tacitarum  litterarum 
ad  aures  vestras  pervenire.  Nihil  illa  de  caussa  sua  depre- 
catur,  quia  nec  de  condicione  miratur.     Scit  se  peregrinam 

5.  Romani  imperii  antistites.  The  Proconsul  and  governors  of 
Africa.  They  are  termed  '  praesides/  ch.  2,  9,  30,  50 :  see  note,  Intro- 
duction,  page  xviii. 

10.  domesticis  judiciis.  Tertullian  refers  to  some  case  of  recent 
occurrence  and  notoriety  in  Carthage,  where  severity  had  been 
exercised  towards  certain  members  of  the  hated  sect  within  the 
circle  of  the  magistrates'  own  households.  The  case  of  the  Christians 
was  thus  already  '  prejudiced '  in  the  minds  of  the  judges  who,  by  their 
private  actions,  had  incapacitated  themselves  from  omcially  giving  an 
impartial  hearing  to  its  defence. 

13.  Wihil  .  .  .  deprecatur:  depreeari  is  a  legal  term,  technically 
signifying  '  to  plead  with  a  judge  in  excuse  of  a  criminal.'  •  She  pleads 
no  excuse  in  her  cause.'  So  Justin  Mart.  Apol.  i.  3  demands  merely 
bare  justice. 

14.  quia  nec  miratur :  '  for  neither  does  she  marvel  at  her  present 
position.'  Christians  had  been  prepared  for  the  world's  hatred  by  the 
words  of  their  Master,  S.  Matt.  x.  22  ;  S.  John  xv.  18.  The  antagonism 
between  the  world  and  the  Cburch  was  an  inevitable  outcome  of  the 
unique   claims  of  Christianity  to  be   supreme  as  a  universal  and  a 


3  Tertulliani  Apologeticus  [cap.  i. 

in  terris  agere,  inter  extraneos  facile  inimicos  invenire, 
ceterum  genus,  sedem,  spem,  gratiam,  dignitatem  in  caelis 
habere.  Unum  gestit  interdum,  ne  ignorata  damnetur. 
Quid  hinc  deperit  legibus  in  suo  regno    dominantibus,    si 

5  audiatur  ]  Ad  hoc  magis  gloriabitur  potestas  earum,  quod 
etiam  auditam  damnabunt  veritatem  1  Ceterum,  inauditam 
si  damnent,  praeter  invidiam  iniquitatis  etiam  suspicionem 
merebuntur  alicujus  conscientiae,  nolentes  audire,  quod  audi- 
tum  damnare  non  possint. 

*o  Hanc  itaque  primam  caussam  apud  vos  collocamus,  iniquita- 
tem  odii  erga  nomen  Christianorum.  Quam  iniquitatem  idem 
titulus  et  onerat  et  revincit,  qui  videtur  excusare,  ignorantia 

spiritual  faith.  The  Christian  Creed  admitted  of  no  comproraise  either 
with  the  Capitol  or  with  the  Academy,  and  it  was  equally  impossible 
for  it  to  connive  at  the  corrupt  and  dissolute  moralsof  the  age  (ch.  38). 
As  a  direct  assailant  of  the  state  religion  and  popular  superstition 
Christianity  came  into  collision  with  the  law ;  as  inculcating  a  higher 
morality  it  provoked  the  animosity  of  numerous  professions  and  trades 
which  ministered  to  the  popular  tastes  and  demands  (ch.  42).  Comp. 
ch.  24,  '  Nos  soli  arcemur  a  religionis  proprietate,'  and  note. 

1.  peregrinam  in  terris  agere.  Heb.  xi.  13,  '  confitentes,  quia 
peregrini  et  hospites  sunt  super  terram' ;  I  S.  Pet.  ii.  II,  'obsecro  vos 
tanquam  advenas  et  peregrinos  .  .  .' 

4.  Quid  hinc  deperit  legibus.  '  What  injury  can  the  laws  suffer 
from  it,  which  are  supreme  in  their  own  sphere,  if  she  be  heard '  ? 
Deperit  bears  the  sense  of  suffering  loss  or  diminution  in  Lucret.  ii. 
296,  where  it  is  used  antithetically  to  adaugescit. 

7.  praeter  invidiam.  iniquitatis  :  '  besides  incurring  the  odium  of 
an  injustice  done,  they  will  be  suspected,  and  justly,  of  not  being  alto- 
gether  unconscious  that  they  are  refusing  to  hear  that  which,  if  they 
heard,  they  could  not  condemn.' 

10.  Hanc  itaque  primam  caussam.  Tertullian  first  exposes  the 
blind  hatred  and  injustice  which  condemned  the  Christians  unheard  : 
this  occupies  the  first  three  chapters;  in  the  fourth  and  fifth  he  ex- 
amines  the  nature  of  the  laws  put  in  force  against  them. 

12.  titulus  :  'pretext,'  'excuse'  :  comp.  the  same  line  of  argument 
ad  Nat.  i.  1.  Titulus  generally  bears  the  sense  of  elogium  in  Ter- 
tullian,  see  ch.  6,  39,  42,. 44  (and  note),  49.  In  ch.  48  it  is  equivalent 
to  inscriptio,  '  de  titulo  Pythiae,'  as  in  Plin.  Epp.  vii.  29 ;  similarly 
ch.  50,  'titulos  inciditis';  but  ch.  10,  'titles'  (titulos  persequi). 
et  onerat  et  revincit :  '  both  aggravates  and  clenches.' 


Cap.  i.]        adversns  Gentes  pro  Christianis.  3 

scilicet.  Quid  enim  iniquius,  quam  ut  oderint  homines,  quod 
ignorant  etiamsi  res  mereretur  odium  ?  Tunc  etenim  meretur, 
cum  cognoscitur,  an  mereatur.  Vacante  autem  meriti  notitia, 
unde  odii  justitia  defenditur  quae  non  de  eventu,  sed  de  consci- 
entia  probanda  est  1  Cum  ergo  propterea  oderint  homines,  5 
quia  ignorant,  quale  sit  quod  oderunt,  cur  non  liceat  ejusmodi 
illud  esse,  quod  non  debeant  odisse  1  Ita  utrumque  ex 
alterutro  redarguimus,  et  ignorare  illos,  dum  oderunt,  et 
injuste  odisse,  dum  ignorant.  Testimonium  ignorantiae  est, 
quae  iniquitatem,  dum  excusat,  condemnat ;  cum  omnes,  qui  10 
retro  oderant,  quia  ignorabant  quale  esset  quod  oderant, 
simul  ut  desinunt  ignorare,  cessent  et  odisse.  Ex  his  fiunt 
Christiani,  utique  de  comperto  et  incipiunt  odisse  quod 
fuerant,  et  profiteri  quod  oderant;  et  sunt  tanti,  quanti  et 
denotamur.  Obsessam  vociferantur  civitatem,  in  agris,  in  r5 
castellis,  in   insulis   Christianos ;    omnem   sexum,  aetatem, 

3.  Vacante  autem.  PJl  a  kuowledge  of  the  deserts  be  wanting,' 
1  non-existent.'  Tertullian  frequently  uses  vacare  in  this  sense  :  ch.  n, 
'  vacat  ex  hoc  parte  caussa,'  '  a  reason  is  wanting  from  this  point  of 
view';  ch.  18,  'ne  notitia  vacaret,'  '  lest  a  right  apprehension  should 
be  wanting.' 

4.  non  de  everrtu,  sed  de  conscientia :  '  not  from  the  mere  faet 
of  the  existence  of  the  hatred,  but  from  cognizance  of  the  merits  of  the 
case.' 

9.  Testimonium  ignorantiae  est.  '  A  proof  of  their  ignorance  .  .  . 
is  found  in  the  fact  that  all,  who  formerly  hated  because  they  were 
ignorant  of  the  nature  of  what  they  hated,  cease  to  hate  as  soon  as 
they  cease  to  be  ignorant.' 

14.  et  sunt  tanti,  quanti  :  '  and  their  numbers  are  as  great  as  we 
are  computed  tobe.'  Tertullian  frequently  uses  tanli. . .  quanti  for  tot. . . 
quot :  e.  g.  ch.  50,  '  Nec  tamen  tantos  inveniunt  verba  discipulos, 
quantos  Christiani  factis  docendo.' 

15.  Obsessam  :  '  encompassed,'  'beset,''as  a  camp  surprised  by 
night.'  (Newman  Paroch.  Serm.  ii.  237):  a  frequentuse  of  military 
terms  will  be  noticed  in  Tertullian's  writings,  traceable  doubtless  to 
his  father's  profession. 

16.  castellis  :  cvillages':  castellum  is  the  regular  rendering  of 
/«£7/77  in  the  Vulgate.  KWfir)  occurs  27  times  in  the  N.T.  and  in  22  passages 
it  is  translated  in  the  Vulgate  by  castellum, 

omnem  sexum,  aetatem,  condicionem.      With  this  statement 
other  passages  of  Tertullian  should  be  compared :   ch.  37,  'Hesterni 
B  2 


4  Tertulliani  Apologeticus  [Cap.  i. 

condicionem,  etiam  dignitatem  transgredi  ad  hoc  nomen 
quasi  detrimento  moerent.  Nec  tamen  hoc  ipso  modo  ad 
aestimationem  alicujus  latentis  boni  promovent  animos  ;  non 
licet  rectius  suspicari,  non  libet  propius  experiri.  Hic 
Stantum  humana  curiositas  torpescit,   amant  ignorare,   cum 

sumus,'  etc. ;  ad  Scap.  2,  *  tanta  hominum  multitudo,  pars  pene  major 
civitatis  cujusque ' ;  ib.  5,  '  quid  facies  de  tantis  millibus  hominum  tot 
viris  ac  feminis,  omnis  sexus,  omnis  aetatis,  omnis  dignitatis  ? '  comp. 
de  fuga  in  pers.  12  ;  de  coron.  12;  adv.  Jud.  7,  12;  ad  Nat.  i.  8; 
adv.  Marc.  iii.  20.  However  rhetorical  such  passages  may  be  deemed 
they  contain  little,  if  any,  exaggeration,  since  Pliny  could  write  of  the 
Christians  in  A.D.  112,  'Multi  enim  omnis  aetatis,  omnis  ordinis,  utri- 
usque  sexus  etiam,  vocantur  in  periculum,  et  vocabuntur.  Neque  enim 
civitates  tantum,  sed  vicos  etiam  atque  agros  superstitionis  istius  con- 
tagio  pervagata  est '  (Ep.  ad  Traj.  x.  96) ;  comp.  Tacit.  Ann.  xv.  44, 
'  Repressaque  in  praesens  exitiabilis  superstitio  rursus  erumpebat,  non 
modo  per  Judaeam,  originem  ejus  mali,  sed  per  XJrbem  etiam,  quo 
cuncta  undique  atrocia  aut  pudenda  confluunt  celebranturque.'  Justin 
Mart.  (dial.  c.  Try.  117)?  Irenaeus  (Haer.  i.  10. 1,  2  ;  iii.  4.  2  ;  v.  20. 1), 
Clem.-Alex.  (Strom.  vi.  ult.),  and  Origen  (contr.  Cels.  i.  7,  27  ;  ii.  13,  46  ; 
iii.  10,  24,  29,  30;  de  princ.  iv.  I.  1,  2)  bear  the  same  testimony  to 
the  wide  diffusion  of  Christianity  within  the  first  two  centuries. 
Cp.  Ep.  ad  Diognet.  6  ;  Eusebius  H.  E.  ii.  3  ;  iv.  7  ;  viii.  1,8;  ix.  9 ; 
x.  4  ;  Euffmus  H.  E.  ix.  6. 

1.  etiam  dignitatem.  The  omnis  ordinis  of  Pliny  would  certainly 
include  some  persons  of  high  rank  among  those  belonging  to  the 
Christian  body.  Tertullian  perhaps  furnishes  a  case  in  point  at  the 
beginning  of  this  chapter ;  and  further,  ad  Scap.  4,  mentions  the 
indulgent  attitude  of  Severus  towards  several  very  illustrious  Christian 
converts  of  both  sexes :  '  sed  et  clarissimas  feminas  et  clarissimos 
viros  Severus,  sciens  hujus  sectae  esse,  non  modo  non  laesit,  verum  et 
testimonio  exornavit,  et  populo  furenti  in  nos  palam  restitit.'  Eu- 
sebius  (H.  E.  v.  21),  writing  of  the  reign  of  Commodus,  a.d.  180-192, 
asserts  that  many  at  Rome  eminent  for  wealth  and  birth  were  led  to 
embrace  the  Christian  faith,  and  proceeds  to  instance  the  martyrdom 
of  Apollonius,  a  Roman  senator.  Yet  earlier,  in  Domitian's  time 
(a.  D.  81-96)  members  of  the  imperial  family  itself  suffered  for  their 
profession  of  Christianity, — Flavius  Clemens,  the  emperor's  first  cousin 
and  colleague  in  the  consulship  a.  d.  95,  being  put  to  death  and  his 
wife,  Domitilla,  banished  to  theisland  Pandateria  (Sueton.  Dom.  15-18  ; 
Dion  Cass.  lxvii.  14;  Euseb.  iii.  18) ;  and  a  still  earlier  instance  of  a 
convert  of  distinction  is-.most  probably  to  be  found  in  Pomponia 
Graecina,  the  wife  of  Plau^iis  the  conqueror  of  Britain,  insignis  femina 
mperstitionis  externa  rea,  (a.d.  58),  Tacit.  Ann.  xiii.  32  ;  see  Merivale 
Hust.  Eom.  vi.  438  ff. 


Cap.  i.]         adversus  Gentes  pro  Ckristianis.  5 

alii  gaudeant  cognovisse.  Quanto  magis  hos  Anacharsis 
denotasset  imprudentes  de  prudentibus  judicantes,  quam 
immusicos  de  musicis  !  Malunt  nescire,  quia  jam  oderunt ; 
adeo  quod  nesciunt,  praejudicant  id  esse,  quod,  si  sciant, 
odisse  non  poterant ;  quando  si  nullum  odii  debitum  depre-  5 
hendatur,  optimum  utique  sit  desinere  injuste  odisse ;  si  vero 
de  merito  constet,  non  modo  nihil  odii  detrahatur,  sed 
amplius  acquiratur  ad  perseverantiam,  etiam  justitiae  ipsius 
auctoritate. 

Sed  non  ideo,  inquit,  bonum,  quia  multos  convertit.  10 
Quanti  enim  ad  malum  praeformantur,  quanti  transfugae  in 
perversum  1  Quis  negat  1  Tamen  quod  vere  malum  est,  ne 
ipsi  quidem,  quos  rapit,  defendere  pro  bono  audent.  Omne 
malum  aut  timore  aut  pudore  natura  perfudit.  Denique 
malefici  gestiunt  latere,  devitant  apparere,  trepidant  depre-15 
hensi,  negant  accusati,  ne  torti  quidem  facile  aut  semper 
confitentur ;    certe    condemnati    maerent ;    dinumerant    in 

1.  Anacharsis.  Diogenes  Laert.  i.  103,  $av(xa£eiv  be  e'^77  trws  irapa 
rots  "EWrjaiv  ayowi&VTai  fxkv  01  TexwTCu  xal  /cpivovfft  Se  01  fir)  Tixv^Tai' 

2.  imprudentes  de  prudentibus  judicantes :  *  amateurs  criti- 
cizing  professionals.' 

3.  Malunt  nescire.  '  They  prefer  to  be  ignorant  because  they 
already  hate  ;  and  thus  that  which  they  know  not  they  prejudge  to  be 
such  as,  if  they  did  know,  they  could  not  hate.' 

5.  si  nullum  odii  debitum,  '  if  no  just  ground  of  hatred  be  found ' ; 
if  there  is  nothing  to  justify  the  general  hatred  which  Christianity 
excites. 

10.  Sed  non  ideo,  inquit.  '  But,  it  may  be  said,  a  thing  is  not 
therefore  good  because  it  attracts  the  many.  See  how  many  are 
previously  disposed  to  evil,  how  many  desert  to  the  side  of  error  ! ' 

13.  Omne  malum  aut  timore.  '  There  is  a  sense  of  shrinking  or 
shame  instinctively  attached  to  every  evil.' 

14.  perfudit,  lit.  •  Nature  hath  steeped,'  'fiooded,'  'bathed';  a 
poetic  and  late  prose  use  :  so  again  ch.  40. 

17.  dinumerant  in  semetipsos.  The  expression  seems  to  imply 
introspection  unaccompanied  by  remorse.  Dinumerare  = '  to  reckon  up,' 
sc.  acta  sua,  with  a  sense  here  of  animadversion.  'In  their  con- 
sciences  they  recount  their  deeds,  but  impute  to  fate  .  .  .'  Comp. 
the  parallel  passage  ad  Nat.  i.  1,  '  exprobrant  etenim  quod  erant  in 
semetipsos  :  malae  mentis  ab  innocentia  transitum  vel  fato  imputant ; 
adeo  nolunt  suum  esse,  quia  malum  negare  non  possunt.' 


6  Tertulliani  Apologeticus  [Cap.  i. 

semetipsos,  nientis  malae  impetus  vel  fato  vel  astris  impu- 
tant;  nolunt  enim  suum  esse,  quod  malum  agnoscunt. 
Christianos  vero,  nihil  simile;  neminem  pudet,  neminem 
paenitet,  nisi  plane  retro  non  fuisse.  Si  denotatur,  glori- 
5  atur ;  accusatur ;  non  defendit ;  interrogatus  vel  ultro 
confitetur ;  damnatus  gratias  agit.  Quid  hoc  mali  est  quod 
naturalia   mali   non   habet,  timorem,   pudorem,   tergiversa- 

i.  vel  fato.  Comp.  de  Anim.  20,  '  Secundum  nos  quidem  Dominus 
Deus,  et  diabolus  aemulus  ;  secundum  communem  autem  opinionem  et 
Providentia  et  Fatum,  et  Necessitas,  et  Arbitrii  Libertas,'  etc.  Fatalism 
was  the  special  characteristic  of  the  Stoic  philosophy,  and  continually 
recurs  in  Seneca's  writings  (e.  g.  his  celebrated  dictum  '  Fata  nos 
ducunt' ;  Epist.  93,  '  objurgamus  quotidie  fatum' ;  de  Provid.  5),  and 
in  the  *  Meditations '  of  Marcus  Aurelius  (e.g.,  iv.  34,  v.  8  ;  xii.  1) ;  comp. 
Lucian.  Dial.  25  ;  Homer.  Odyss.  i.  32. 

vel  astris.  Comp.  de  Idol.  9,  '  De  astrologis  .  .  .  praesumentes 
stellarum  nos  immutabili  arbitrio  agi,'  etc.  The  belief  of  all  classes  in 
asti'ology  is  attested  by  the  Eoman  historians  and  satirists,  and  although 
the  professors  of  the  art  (mathematici)  were  generally  under  the  ban  of 
exile,  they  continued  to  infest  the  city  ;  Tacit.  Hist.  i.  22,  '  urgentibus 
mathematicis . ,  .  genus  hominum  potentibus  infidum,  sperantibus  fallax, 
quod  in  civitate  nostra  et  vetabitur  semper,  et  retinebitur.'  Tiberius 
(Sueton.  Tib.  36),  and  Vitellius  (id.  Vit.  14)  attempted,  but  ineffec- 
tually,  to  prohjbit  the  art.  Val.  Max.  i.  4 ;  Juvenal  Sat.  vi.  553  ff. ; 
Hor.  Carm,  i.  11.  2;  ii.  17.  17;  and  below  ch.  43.  On  horoscopes, 
referred  to  in  ch.  35,  see  note  there.  The  Carthaginians  were  peculiarly 
addicted  to  superstitions  and  magical  arts  ;  comp.  S.  August.  Conf. 
iv.  3 ;  Merivale  Hist.  Rom.  v.  253. 

2.  nolunt  enim  suum  esse :  '  for  they  refuse  to  acknowledge  as 
their  own  what  they  recognise  as  evil.' 

3.  Christianos  vero,  nihil  simile.  '  But  with  Christians  the  case 
is  totally  different.'     Comp.  ad  Nat.  i.  1. 

4.  Si  denotatur.  '  If  he  is  stigmatized,  branded  with  infamy,  as  a 
Christian ' ;  alluding  to  the  nota  censoria  or  mark  of  censure  entered  by 
the  censor  against  the  name  of  any  citizen  of  suspicious  character. 

5.  interrogatus  vel  ultro  confitetur.  Comp.  Pliny's  Epist.  to  Trajan 
(x.  96) ,  '  Interrogavi  ipsos  an  essent  Christiani ;  confitentes  iterum 
ac  tertio  interrogavi,  supplicium  minatus ;  perseverantes  duci  jussi.' 

6.  damnatus  gratias  agit.  Comp.  ch.  46,  50 ;  adScap.  1,  '  magisque 
damnati  quam  absoluti  gaudemus.'  The  sentence  to  martyrdom  was 
frequently  received  with  the  exclamation,  'Deo  gratias  ! '  e.g.  Acta 
procons.  S.  Cypr.  4. 

quod  naturalia  mali  non  habet :  '  which  lacks  the  innate  cha- 
racteristics  of  evil.' 


Cap.  ii.]        adversus  Gentes  pro  Christianis.  7 

tionem,  paenitentiam,  deplorationem  %  Quid  hoc  mali  est, 
cujus  reus  gaudet  1  cujus  accusatio  votum  est,  et  poena  feli- 
citas  ?     Non  potes  dementiam  dicere,  qui  revinceris  ignorare. 


CAPUT  II. 

Si  certum  est  denique  nos  nocentissimos  esse,  cur  a  vobis  5 
ipsis  aliter  tractamur,  quam  pares  nostri,  id  est  ceteri 
nocentes  1  cum  ejusdem  noxae  eadem  tractatio  deberet 
intervenire.  Quodcumque  dicimur,  cum  alii  dicuntur, 
et  proprio  ore  et  mercenaria  advocatione  utuntur  ad  in- 
nocentiae  suae  commendationem.  Respondendi,  altercandi  10 
facultas  patet,  quando  nec  liceat  indefensos  et  inauditos 
omnino  damnari.  Sed  Christianis  solis  nihil  permittitur 
loqui,  quod  eaussam  purget,  quod  veritatem  defendat,  quod 
judicem  non  faciat  injustum.  Sed  illud  solum  exspectatur 
quod    odio    publico    necessarium    est,    confessio    nominis,  15 

2.  cujus  reus  gaudet.  '  What  kind  of  evil  is  this,  of  which  the 
criminal  is  proud,  to  be  accused  of  which  is  his  prayer,  and  to  be 
punished  for  it  his  happiness  ? ' 

3.  dementiam  dicere.  The  persistent  refusal  of  the  Christians  to 
outwardly  conform  to  the  ritual  observancea  required  from  them  by 
the  pagan  authorities  was  ineomprehensible  to  the  judges,  and  was  re- 
garded  by  them  as  evidence  of  criminal  obstinacy  or  madness  ;  so  Pliny 
to  Trajan,  '  Neque  enim  dubitavi,  qualecunque  esset  quod  faterentur, 
pervicaciam  certe  et  innexibilem  obstinationem  debere  puniri.  Fuerunt 
alii  similis  amentiae,'  etc.  Comp.  below  ch.  27, '  Sed  quidam  dementiam 
existimant  .  .  . ' ;  Martial.  Epigram.  x.  25,  whose  notice  of  the  forti- 
tude  of  those  who  refused  to  sacrifice  with  the  stake  and  pitched  shirt 
before  them,  is  referred  to  the  persecution  under  Trajan  by  Merivale 
Hist.  Rom.  vi.  446. 

10.  altercandi.  Altercatio  is  the  technical  word  of  the  law-courts 
for  'cross-examination,'  '  rejoinder,'  or  *  repartee ' ;  cp.  Quintil.  Inst. 
orat.  vi.  5,  'neque  alia  dicuntur  in  altercatione  sed  aliter  aut  interro- 
gando  aut  respondendo ' ;  Cicero  Brut.  43,  '  [Crassus]  jam  in  alter- 
cando  invenit  parem  neminem:  versatus  est  in  omni  fere  genere 
caussarum  ' ;  ib.  44. 

13.  quod  caussam  purget.  The  forensic  use  of  purgare,  'to  clear 
from  accusation,' '  exculpate' ;  and  so  below,  ch.  4/qui  habeo  quo  purger,' 
With  this  passage  comp.  the  principle  of  Roman  judicial  procedure  as 
laid  down  by  Festus,  Acts  xxv.  16. 


8  Tertulliani  Apologeticus  [Cap.  ii. 

non  examinatio  criminis :  quando  si  de  aliquo  nocente 
cognoscitis,  non  statim  confesso  eo  ncmen  homicidae,  vel 
sacrilegi,  vel  incesti,  vel  publici  hostis  (ut  de  nostris 
elogiis  loquar)  contenti  sitis  ad  pronuntiandum,  nisi  et 
5  consequentia  exigatis,  qualitatem  facti,  numerum,  locum, 
modum,  tempus,  conscios,  socios.  De  nobis  nihil  tale,  cum 
aeque  extorqueri  oporteret,  quodcunque  falso  jactatur,  quot 
quisque  jam  infanticidia  degustasset,  quot  incesta  contene- 
brasset,  qui  coci,  qui  canes  affuissent.     O  quanta  illius  prae- 

iosidis  gloria,  si  eruisset  aliquem,  qui  centum  jam  infantes 
comedisset !  Atquin  invenimus  inquisitionem  quoque  in  nos 
prohibitam.  Plinius  enim  Secundus  cum  provinciam  regeret, 
damnatis  quibusdam  Christianis,  quibusdam  gradu  pulsis, 
ipsa  tamen  multitudine  perturbatus,  quid  de  cetero  ageret, 

^consuluit   tunc    Trajanum    imperatorem,   allegans    praeter 

i.  quando  si  .  .  .  cognoscitis.  Cognoscere  here  bears  its  technical 
meaning  of  '  examining  judicially  into  a  criminal  case  before  a 
tribunal.' 

2.  homicidae,  vel  sacrilegi,  etc.  Each  of  these  criminal  charges  (elogia, 
tituli,  see  next  note)  was  fastened  upon  the  Christians  by  their  enemies  : 
comp.  below,  '  Christianum  hominem  omnium  scelerum  reum,'  etc. 

3.  ut  de  nostris  elogiis  loquar.  Elogium  in  legal  phraseology  is 
'  the  judicial  statement '  or  '  abstract  of  the  criminal  charge ' :  so 
mittere  aliquem  cum  elogio,  = '  to  send  a  person  before  the  magistrates 
on  a  warrant  specifying  his  offence.'  Comp.  ad  Scap.  4,  '  Pudens  etiam 
missum  ad  se  Christianum  in  elogio  concussione  ejus  intellecta  dimisit, 
scisso  eodem  elogio,  sine  accusatore  negans  se  auditurum  hominem, 
secundum  mandatum.'  See  also  below  ch.  24, '  irreligiositatis  elogium,' 
'  the  criminal  charge  of  irreligion ' ;  ch.  44,  '  qui  sententiis  elogia  dis- 
pungitis' :  comp.  Sueton.  Calig.  27,  'custodiarum  seriem  recognoscens, 
nullius  inspecto  elogio,  stans  tantummodo  intra  porticum  mediam, 
a  calvo  ad  calvum  duci  imperavit.' 

4.  ad  pronuntiandum :  absol.  '  to  pronounce  the  verdict ' :  as 
Cicero  de  Off.  iii.  16.  66,  '  judex  ita  pronuntiavit.' 

8.  infanticidia  degustasset :  see  ch.  7. 

13.  quibusdam  gradu  pulsis  :  'and  some  degraded';  referring  to 
those  who  held  high  rank  or  office ;  see  note  ch.  1. 

14.  quid  de  cetero  ageret :  '  how  he  should  act  in  the  future.' 

15.  consuluit  Trajanum.  Plin.  Epp.  x.  96  :  see  the  letter  printed 
in  the  Appendix  with  Trajan's  reply  ;  and  the  remarks  in  the  Introduc- 
tion,  page  xiv. 


Cap.  ii.]         adversus  Gentes  pro  Christianis.  9 

obstinationem  non  sacrificandi,  nihil  aliud  se  de  sacramentis 
eorum  comperisse,  quam  coetus  antelucanos  ad  canendum 
Christo  ut  Deo  et  ad  confoederandam  disciplinam,  homici- 
dium,  adulterium,  fraudem,  perfidiam,  et  cetera  scelera 
prohibentes.  Tunc  Trajanus  rescripsit,  hoc  genus  inquiren-  5 
dos  quidem  non  esse,  oblatos  vero  puniri  oportere.  O 
sententiam  necessitate  confusam!  Negat  inquirendos  ut 
innocentes,  et  mandat  puniendos  ut  nocentes.  Parcit  et 
saevit,  dissimulat  et  animadvertit.      Quid  temetipsum  cen- 

1.  allegans  praeter  obstinationem  .  .  .  nihil  aliud.  On  this  im- 
portant  testimony  of  an  impartial  heathen  to  the  pure  lives  of  the  early 
Christians  see  Merivale  Hist.  Rom.  viii.  147,  '  So  ancient  and  genuine 
a  testimony  to  the  virtue  of  the  first  believers  .  .  .  is  justly  regarded  as 
one  of  the  proudest  monuments  of  our  faith.  The  letter  of  PHny,  it  has 
been  well  said,  is  the  first  Apologyfor  Christianity.'    Comp.  note  ch.  9. 

de  sacramentis  :  '  religious  ordinances ' ;  see  note  on  sacramen- 
tum,  ch,  7. 

2.  coetus  antelucanos.  The  Holy  Eucharist  was  celebrated  at 
these  early  morning  assemblies,  as  we  learn  from  an  interesting 
passage  de  Coron.  3,  '  Eucharistiae  sacramentum,  et  in  tempore  victus 
et  omnibus  mandatum  a  Domino,  etiam  antelucanis  coetibus,  nec  de 
aliorum  manu  quam  Praesidentium  sumimus,'  etc. 

ad  canendum  Christo  :  comp.  ad  TJxor.  ii.  9 ;  exhort.  ad  Cast. 
10  ;  Euseb.  v.  28.  (quoted  in  next  note)  ;  and  on  early  Christian 
hymnody  see  Bingham  xiv.  1,  and  Dict.  CJir.  Ant.  s.  v.  Hymns.      j^ 


3.  Christo  ut  Deo.     This  is  the  true  reading,  not '  et  Deo,  'as  ,...■■■- 
mss.  anoyeota.  ^  Pliny's  expression  quasi  deo,  in  the  passage  of  which    * 
this  is  a  paraphrase,  clearly  determines  the  sense  in  which  he  under-  j^£»g4 
stood  the  Christian  worship.     A  passage  in  an  ancient  writer,  probably      . «  ^,  t 
Hippolytus  or  Caius  (apud  Euseb.  v.  28),  is  equally  clear  in  showing 
that  the  early  Christian  hymns  celebrated  the  Deity  of  Christ :  if/aXp.ol 
oe  0001  /cal  wdal  doektpaiv  dn-'  dpxrjs  vrtb  marujv  ypatpetaai  rbv  A6yov  rov 
0eov  rbv  Xpiarbv  vpivovat  deoXoyovvres.    Comp.  Origen  contr.  Cels.  viii. 
67  ;  Socr.  H.  E.  vi.  8. 

5.  rescripsit.  On  the  technical  use  of  this  word  see  note  ch.  4. 
Tertullian's  criticism  here  of  Trajans  ruling  is  strictly  a  piece  of 
forensic  pleading :  he  leaves  out  of  sight  the  fact  that  the  profession 
of  Christianity  was  a  criminal  offence  previous  to  the  emperor's  rescript. 
In  reality  Trajan's  action  was  a  moderate  and  statesmanlike  policy  of 
repression  without  persecution  of  what  he  probably  considered  was  a 
dangerous  political  association.  In  ch.  5  Tertullian  himself  claims  it 
as  a  sort  of  check  upon  the  officious  enforcement  of  the  earlier  laws. 

6.  oblatos  :  '  if  brought  up  before  the  magistrates ' :  offerri  has  this 
sense  below,  and  oblatio  is  the  corresponding  substantive. 


io  Tertulliani  Apologeticus  [Cap.  11. 

sura  circumvenis  %  si  damnas,  cur  non  et  inquiris  %  si 
non  inquiris,  cur  non  et  absolvis1?  Latronibus  vestigan- 
dis  per  universas  provincias  militaris  statio  sortitur ;  in 
reos   majestatis  et   publicos  hostes  omnis   homo  miles  est, 

5ad  socios,  ad  conscios  usque  inquisitio  extenditur.  Solum 
Christianum  inquiri  non  licet,  offerri  licet,  quasi  aliud  esset 
actura  inquisitio,  quam  oblationem.  Damnatis  ergo  oblatum ; 
quem  nemo  voluit  requisitum,  qui,  puto,  jam  non  ideo  meruit 
poenam,  quia  nocens  est,  sed  quia,non  requirendus,inventus  est. 

10  Itaque  nec  in  illo  ex  forma  malorum  judicandorum  agitis 
erga  nos,  quod  ceteris  negantibus  adhibetis  tormenta  ad  con- 
fitendum,  solis  Christianis  ad  negandum ;  cum,  si  malum 
esset,  nos  quidem  negaremus,  vos  vero  confiteri  tormentis 
compelleretis.     Neque  enim  ideo  putaretis  non  requirenda 

15  quaestionibus  scelera,  quia  certi  essetis  admitti  ea  ex  nominis 
confessione,  qui  hodie  de  confesso  homicida,  scientes  homici- 
dium  quid  sit,  nihilominus  ordinem  extorquetis  admissi : 
quo  perversius,  cum  praesumatis  de  sceleribus  nostris  ex 
nominis    confessione   cogitis  tormentis    de   confessione   de- 

2ocedere,   ut    negantes    nomen   pariter    utique    negemus    et 

scelera,  de  quibus  ex  confessione  nominis  praesumpseratis. 

Sed,   opinor,  non  vultis  nos  perire,  quos  pessimos  creditis. 

.  Sic   enim  soletis  dicere  homicidae :    Nega ;   laniari  jubere 

sacrilegum,  si  confiteri  perseveraverit.      Si   non   ita  agitis 

3.  sortitur:  passively,  cis  appointed  by  lot.'  Sueton.  Oct.  32, 
'  grassatores,  dispositis  per  opportuna  loca  stationibus,  inhibuit.' 

5.  inquisitio.  This  word  and  its  kindred  verb  are  used  in  their 
technical  legal  sense  of c  seeking  for  proof  in  support  of  an  accusation.' 

6.  quasi  aliud  esset  aetura  :  '  just  as  if  the  enquiry  had  any  other 
purpose  in  view  than  the  production  of  the  criminal  before  the  magis- 
trates |  ' 

8.  qui,  puto,  jam  non  ideo  meruit :  '  a  man,  I  take  it,  who  did 
not  at  first  deserve  punishment  because  he  was  guilty,  but  because, 
being  forbidden  to  be  sought  out,  he  was  found.' 

10.  nec  in  illo  ex  forma :  'neither  in  this  do  you  deal  with  us 
according  to  your  proper  procedure  in  judging  criminals.' 

14.  Neque  enim  ideo  putaretis.  •  Nor  could  you  pretend  that  an 
investigation  of  Christian  criminality  might  be  dispensed  with  on  the 
ground  that  the  mere  profession  of  Christianity  would  prove  it ;  for  to 


Cap.  ii.]        adversus  Gentes  pro  Christianis.  1 1 

circa  nocentes,  ergo  nos  innocentissimos  judicatis,  cum  quasi 
innocentissimos  non  vultis  in  ea  confessione  perseverare,  quam 
necessitate,  non  justitia  damnandam  a  vobis  sciatis. 

Vociferatur  homo  :  Christianus  sum.  Quod  est  dicit ;  tu 
vis  audire  quod  non  est.  Veritatis  extorquendae  praesides,  de  5 
nobis  solis  mendacium  elaboratis  audire.  Hoe  sum,  inquit, 
quod  quaeris,  an  sim  ;  quid  me  torques  in  perversum  %  con- 
fiteor,  et  torques ;  quid  faceres,  si  negarem  %  Plane  aliis 
negantibus  non  facile  fidem  accommodatis ;  nobis,  si  nega- 
verimus,  statim  creditis.  Suspecta  sit  vobis  ista  perversitas,  10 
ne  qua  vis  lateat  in  occulto,  quae  vos  adversus  formam, 
adversus  naturam  judicandi,  contra  ipsas  quoque  leges  minis- 
tret.  Nisi  enim  fallor,  leges  malos  erui  jubent,  non  abscondi ; 
confessos  damnari  praescribunt,  non  absolvi.  Hoc  senatus 
consulta,  hoc  principum  mandata  definiunt,  hoc  imperium,  15 
cujus  ministri  estis.— Givilis,  non  tyrannica  dominatio  [vestra] 
est.  Apud  tyrannos  enim  tormenta  etiam  pro  poena  adhi- 
bentur  ;  apud  vos  soK  quaestioni  temperantur.  Vestram  illis 
servate  legem  usque  ad  confessionem;  et  si  confessione  prae- 

this  day,  although  cognizant  of  what  constitutes  murder,  you  never- 
theless  from  a  confessed  murderer  elicit  the  circumstances  attendant 
upon  the  committal  of  the  act.' 

I.  circa  :  •  in  respect  to,'  'in  the  case  of ' ;  a  late  prose  use  of  circa 
very  frequent  in  Tertullian  and  often  employed  by  Quintilian,  e.g.  i.  1, 
21;  5>  34  5  "•  5>  26;  vi.  3,  19. 

4.  Quod  est  dicit.  '  He  tells  you  what  he  is  ' :  comp.  the  words 
of  S.  Perpetua,  Acta  SS.  Perp.  et  Felic.  i.  2,  '  Ego  aliud  me  dicere  non 
possum,  nisi  quod  sum  Christiana ' ;  Acta  procons.  S.  Cypr.  1, 
'  Christianus  sum  et  episcopus ' ;  etc. 

10.  Suspecta  sit  vobis.  '  Let  this  crooked  dealing  of  yours  lead  you  to 
suspect  thepossibility  of  there  being  some  secret  hidden  power ';  alluding 
to  the  daemoniacal  agency  which,  in  Tertullian's  view,  inspired  the 
enemies  of  Christianity ;  see  below,  '  quaedam  aemulae  operationis/  and 
ch.  22,  23,  27. 

II.  quae  vos  .  .  .  ministret :  =  quae  .  .  .  vestroministerioutatur. 
18.  apud  vos . . .  temperantur :  '  with  you  the  use  of  torture  is  mod- 

erated  and  confined  to  the  purposes  of  examination  only.'  See  Cicero 
pro  Mil.  57,  '  Quid  opus  est  tortore  ?  quid  quaeris?  occideritne  ? 
occidit.  Jure  an  injuria  ?  nihil  ad  tortorem.  Facti  enim  equuleo 
quaestio  est,  juris  in  judicio' :  comp.  Liv.  i.  18;  Sallust  Catil.  II. 


12  Tertulliani  Apologeticas  [Cap.  ti. 

veniantur,  vacabunt.  Sententia  opus  est ;  debito  poenae  nocens 
expungendus  est,  non  eximendus.  Denique  illum  nemo  gestit 
absolvere,  non  licet  hoc  velle ;  ideo  nec  cogitur  quisquam 
negare.  Christianum,  hominem  omnium  scelerum  reum 
5  deorum,  imperatorum,  legum,  morum,  naturae  totius  inimi- 
cum  existimas,  et  cogis  negare,  ut  absolvas,  quem  non  poteris 
absolvere,  nisi  negaverit.  Praevaricaris  in  leges.  Vis  ergo 
neget  se  nocentem,  ut  eum  facias  innocentem,  et  quidem  in- 
vitum  jam,  nec  de  praeterito  reum.  Unde  ista  perversitas  % 
lout  etiam  illud  non  recogitetis,  sponte  confesso  magis  creden- 
dum  esse,  quam  per  vim  neganti ;  vel  ne  compulsus  negare, 
non  ex  fide  negarit;  et  absolutus  ibidem  post  tribunal  de 
vestra  rideat  aemulatione,  iterum  Christianus. 

i.  debito  poenae  noeens  expungendus  est  :  '  the  culprit  must  be 
discharged  from  the  obligation  of  the  penalty  by  undergoing  it,  and  must 
not  be  released  from  it.'  The  use  of  expungendus  in  this  connexion  is  to 
be  explained  by  the  custom  of  the  officer  who  superintended  the  punish- 
ment  of  criminals  erasing  the  entry  of  their  names  and  penalties  as  soon 
as  each  had  discharged  his  appointed  sentence.  Comp.  the  use  of  dis- 
pungere,  ch.  44.  Elsewhere  in  the  Apology  expungere,  — '  to  accomplish,' 
'perform';  e.g.  ch.  15,  '  libidinem  expungi ' ;  ch.  21,  '  [adventus 
primus]  qui  jam  expunctus  est ' ;  ch.  35,  '  vota  Caesarum  expungimus.' 

4.  Christianum  .  .  .  deorum  .  .  .  inimicum.  Tertullian  com- 
pendiously  sums  up  the  charges  brought  against  the  Christians.  They 
were  deemed  guilty  of  sacrilege  (deorum  inimici),  of  treason  (imper- 
atorum),  of  forming  a  faction  and  being  an  unauthorised  religious  sect 
(legum),  of  hideous  immorality,  of  outraging  natural  instincts,  of 
being  public  enemies,  and  morose,  and  hostile  to  ordinary  trade  and 
commerce  (morum,  naturae  totius).  Similarly  in  Nero's  reign  they  had 
been  convicted  on  the  ground  of  odium  humani  generis ;  Tacit.  Ann. 
xv.  44.     Comp.  below  ch.  37,  '  hostes  generis  humani.' 

5.  naturae  totius  inimicum.  Comp.  the  words  of  Aemilianus  the 
prefect  to  Dionysius  (apud  Euseb.  vii.  11),  5e8wmai  yap  i£ovoiav  vpuv  d 
0ov\oioOe  kirl  rd  tcara  <pvoiv  TpeirecOai . ,  .  em\a\ia9ai  re  rwv  irapa  <pvatv. 

6.  et  cogis  negare :  et  implying  surprise, '  and  yet ' ;  so  ch.  37, 
'  Hesterni  sumus  et  .  .  .  ' 

7.  Praevaricaris  :  praevaricare  is  the  technical  word  for  '  collusory 
action.'  Tertullian  sarcastically  asserts  that  by  their  anti-legal  mode 
of  conducting  the  trials  of  the  Christians  the  magistrates  appeared  to 
be  in  collusion  with  the  criminals. 

11.  vel  ne  compulsus  negare  : '  or  consider  whether,  when  compelled 
to  deny,  he  may  not  deny  untruly  (non  ex  Jide),  and  when  acquitted  . . .' 


Cap.  iii.]      adversus  Gentes  pro  Christianis.  13 

Cum  igitur  in  omnibus  nos  aliter  disponatis,  quam  ceteros 
nocentes,  id  unum  contendendo,  ut  de  eo  nomine  excludamur 
(excludimur  enim,  si  facimus,  quae  faciunt  non  Christiani), 
intelligere  potestis  non  scelus  aliquod  in  caussa  esse,  sed 
nomen,  quod  quaedam  ratio  aemulae  operationis  insequitur,  5 
hoc  primum  agens,  ut  homines  nolint  scire  pro  certo,  quod 
se  nescire  pro  certo  sciunt.  Ideo  et  credunt  de  nobis  quae 
non  probantur,  et  nolunt  inquiri,  ne  probentur  non  esse, 
quae  malunt  credi  esse,  ut  nomen  illius  aemulae  rationis  ini- 
micum,  praesumptis,  non  probatis  criminibus,  de  sua  sola  10 
confessione  damnetur.  Ideo  torquemur  confitentes,  et  punimur 
perseverantes,  et  absolvimur  negantes,  quia  nominis  proelium 
est.  Denique  quid  de  tabella  recitatis  illum  Christianum, 
cur  non  et  homicidam?  Si  homicida  Christianus,  cur  non 
incestus  %  vel  quodcunque  aliud  nos  esse  creditis  %  In  nobis  15 
solis  pudet  aut  piget  ipsis  nominibus  scelerum  pronuntiare  % 
Christianus  si  nullius  criminis  reus  est,  nomen  valde  infestum, 
si  solius  nominis  crimen  est. 


CAPUT  III. 

Quid?   quod   ita  plerique   clausis   oculis   in  odium  ejus2o 
impingunt,  ut  bonum  alicui  testimonium  ferentes  admisceant 
nominis  exprobrationem  :  Bonus  vir  Caius  Seius,  tantum  quod 

5.  quaedam  ratio  aemulae  operationis :  •  some  system  of  malevolent 
agency  ' ;  equivalent  to  qua  vis  latens  in  occulto,  above.  Aemulus  is  here 
taken  in  a  bad  sense ;  the  daemoniacal  agency  is  the  rival  of  God,  and 
therefore  hostile  to  His  worshippers.  The  expression  and  the  idea 
will  frequently  recur ;  see  ch.  21,  27,  47 ;  adv.  Prax.  1,  '  varie  diabolus 
aemulatus  est  veritatem';  Lactant.  Inst.  Div.  ii.  I. 

9.  nomen  illius  .  .  .  inimicum  :  '  the  name  which  is  hostile  to  that 
rival  system  ' ;  comp.  ad  Nat.  i.  3, '  Nomen  in  caussa  est,  quod  quaedam 
occulta  vis  per  vestrum  ignorantiam  oppugnat.' 

1 3.  tabella  :  the  judicial  tablet  setting  forth  the  charge  and  sentence 
of  punishment ;  Pontius  vit.  S.  Cypr.  1 7,  '  legit  de  tabula  jam  senten- 
tiam  judex  ' ;  Acta  procons.  S.  Cypr.  4, '  decretum  ex  tabella  recitavit ' ; 
Cicero_pro  Flacc.  39.  99. 

22.  Caius  Seius.     A  fictitious  name  commonly  used  (comp.  ch.  48) 


14  Tertulliani  Apologeticus  [Cap.  iii. 

Christianus.  Item  alius :  Ego  miror  Lucium  sapientem  virum 
repente  factum  Christianum.  Nemo  retractat :  Nonne  ideo 
bonus  Caius,  et  prudens  Lucius,  quia  Christianus  %  aut  ideo 
Christianus,  quia  prudens  et  bonus  %  Laudant  quae  sciunt, 
5  vituperant  quae  ignorant,  et  id  quod  sciunt,  eo  quod  ignorant, 
corrumpunt ;  cum  sit  justius  occulta  de  manifestis  praejudi- 
care,  quam  manifesta  de  occultis  praedamnare.  Alii,  quos 
retro  ante  hoc  nomen  vagos,  viles,  improbos  noverant,  ex  ipso 
denotant,  quo  laudant ;  caecitate  odii  in  suffragium  impingunt. 

loQuae  mulier!  quam  lasciva,  quam  festiva !  Qui  juvenis! 
quam  lascivus,  quam  amasius  !  Facti  sunt  Christiani.  Ita 
nomen  emendationi  imputatur.  Nonnulli  etiam  de  utilitati- 
bus  suis  cum  odio  isto  paciscuntur,  contenti  injuria,  dum  ne 
domi  habeant,  quod  oderunt.     Uxorem  jam  pudicam  maritus 

i5Jam  non  zelotypus  ejecit,  filium  jam  subjectum  pater  retro 
patiens  abdicavit,  servum  jam  fidelem  dominus  olim  mitis  ab 
oculis  relegavit :  ut  quisque  hoc  nomine  emendatur,  offendit. 
Tanti  non  est  bonum,  quanti  est  odium  Christianorum.  Nunc 
igitur,  si  nominis  odium  est,  quis  nominum  reatus  ?     Quae 

20  accusatio  vocabulorum,  nisi  si  aut  barbarum  sonat  aliqua  vox 
nominis,  aut  infaustum,  aut  maledicum,  aut  impudicum  % 
Christianus  vero,  quantum  interpretatio  est,  de  unctione 
deducitur.     Sed  et  cum  perperam  Chrestianus  pronuntiatur 

to  designate  an  imaginary  or  unnamed  personage  ;  much  as  English 
lawyers  formerly  employed  the  initials  '  J .  S.,'  i.  e.  *  John  Styles.' 

2.  Nemo  retractat.  'No  one  troubles  to  consider  whether  .  .  .  ' ; 
see  note  on  retractare,  ch.  25  ;  comp.  Scorp.  7,  'nec  quisquam  retractat,' 
etc. 

6.  corrumpunt.  Their  very  recognition  of  the  good  qualities, 
lonus,  prudens  ('id  quod  sciunt')  is  marred  by  the  exprobratio  nominis 
Christiani  which  goes  along  with  it  ('  eo  quod  ignorant ')  ;  corrumpunt 
is  employed  similarly  ch.  46. 

9.  in  suffragium  impingunt :  '  in  their  blind  hatred  they  are  driven 
to  pass  a  favourable  judgment.'  The  contrast  drawn  between  the 
pagan  and  Christian  lives  of  their  former  friends  was  an  implicit  com- 
mendation  of  their  conversion. 

16.  abdicavit :  '  disinherited ' ;  the  judicial  signification  of  abdicare. 
In  ch.  6  abdicaverunt  bears  its  usual  sense  of  '  rejected.' 

23.Chrestianus:  comp.Sueton.  Claud.  25,'JudaeosimpulsoreChresto 


Cap.  iv.]       adversns  Gentes  pro  Christianis.  15 

a  vobis  (nam  nec  nominis  certa  est  notitia  penes  vos),  de 
suavitate  vel  benignitate  compositum  est.  Oditur  ergo  in 
hominibus  innocuis  etiam  nomen  innocuum. 

At  enim  secta  oditur  in  nomine  utique  sui  auctoris.     Quid 
novi,  si  aliqua  disciplina  de  magistro  cognomentum  sectato-  5 
ribus  suis  inducit  %      Nonne  philosophi  de  auctoribus  suis 
nuncupantur  Platonici,  Epicurei,  Pythagorici !  etiam  a  locis 
conventiculorum    et   stationum    suarum    Stoici,    Academici? 
atque  medici  ab  Erasistrato,  et  grammatici  ab  Aristarcho, 
coci   etiam   ab   Apicio  1      Nec    tamen    quemquam    offendit  10 
professio  nominis,  cum  institutione  transmissa  ab  institutore. 
Plane  si  qui  probet  malam  sectam  et  ita  malum  auctorem,  is 
probabit  et  nomen  malum  dignum  odio  de  reatu  sectae  et  auc- 
toris.     Ideoque   ante   odium   nominis  competebat  prius    de 
auctore  sectam  recognoscere,  vel  auctorem  de  secta.    At  nunc  15 
utriusque  inquisitione  et  agnitione  neglecta  nomen  detinetur, 
nomen  expugnatur,  et  ignotam  sectam,  ignotum  et  auctorem 
vox  sola  praedamnat,  quia  nominantur;  non  quia  revincuntur. 


CAPUT  IV. 

Atque  adeo  quasi  praefatus  haec  ad  suggillandam  odii  20 
erga  nos  publici  iniquitatem,  jam  de  caussa  innocentiae  con- 
sistam,  nec  tantum  refutabo  quae  nobis  objiciuntur,  sed  etiam 
in  ipsos  retorquebo  qui  objiciunt ;  ut  ex  hoc  quoque  sciant 

assidue  tumultuantes  Roma  expulit '  (Acts  xviii.  2)  ;  Tacit.  Ann.  xv.  44, 
1  quos  per  flagitia  invisos,  vulgus  Chrestianos  adpellabat ' ;  Lactant.  Inst. 
Div.  iv.  7,  '  Sed  exponenda  hujus  nominis  ratio  est  propter  ignorantium 
errorem,  qui  eum  immutatur  littera  Chrestum  solent  dicere ' ;  Just. 
Mart.  Apol.  i.  4,  "Ooov  re  \k  tov  KaTrjyopoviJ.€Vov  ijpwv  ovdfJiaTos 
Xpr)OTOTa.Toi  virapxopev,  and  again  ibid.,  XpiOTiavol  yap  elvai  KaTrjyopov- 
fjL€$a'  to  oe  xPr)or°v  luatioQax  ov  diKaiov.  Clem.-Alex.  Strom.  ii.  4, 
AvTiKa  01  ds  t6v  XpiOTov  iremOTevKoTes  XPV<TT0'1  T*  *i°~L  Kai  ^eyovTai. 
Comp.  Cohort.  ad  gent.  9  ;  Theoph.  ad  Autol.  i.  1. 

20.  ad  suggillandam :  '  that  I  might  hold  up  to  contempt ' ;    see 
note  on  suggillatio,  ch.  II. 

21.  consistam:    a  military  metaphor ;   and  so  ch.  46,  constitimus, 
1  we  have  held  our  position.' 


16  Tertulliani  Apologeticus  [Cap.  iv. 

omnes  in  Christianis  non  esse  quae  in  se  non  nesciunt  esse, 
simul  uti  erubescant  accusantes,  non  dico  pessimi  optimos, 
sed  jam,  ut  volunt,  compares  suos.  Respondebimus  ad  singula 
quae  in  occulto  admittere  dicimur,  quae  illos  palam  admit- 

5  tentes  invenimus,  in  quibus  scelesti,  in  quibus  vani,  in  quibus 
damnandi,  in  quibus  irridendi  deputamur. 

Sed  quoniam,  cum  ad  omnia  occurrit  veritas  nostra,  pos- 
tremo  legum  obstruitur  auctoritas  adversus  eam,  ut  aut  nihil 
dicatur  retractandum  esse  post  leges,  aut  ingratis  necessitas 

10  obsequii  praeferatur  veritati :  de  legibus  prius  concurram 
vobiscum  ut  cum  tutoribus  legum.  Jam  primum  quam  dure 
definitis  dicendo :  Non  licet  esse  vos !  Et  hoc  sine  ullo 
retractatu  humaniore  praescribitis ;  vim  profitemini  et  ini- 
quam  ex  arce  dominationem,  si  ideo  negatis  licere,  quia  vultis, 

15  non  quia  debuit  non  licere.  Quod  si  quia  non  debet,  ideo 
non  vultis  licere,  sine  dubio  id  non  debet  licere,  quod  male 
fit,  et  utique  hoc  ipso  praejudicatur  licere,  quod  bene  fit. 
Si  bonum  invenero  esse,  quod  lex  tua  prohibuit,  nonne  ex 
illo  praejudicio  prohibere  me  non  potest,  quod  si  malum 

20  esset,  jure  prohiberet  9  Si  lex  tua  erravit,  puto,  ab  homine 
concepta  est ;  neque  enim  de  caelo  ruit.  Miramini  hominem 
aut  errare  potuisse  in  lege  condenda,  aut  resipuisse  in  repro- 

8.  legum  obstruitur  auctoritas.  On  the  laws  which  might  be 
enforced  against  the  Christians  see  the  Introduction,  pages  xiii-xv.  It 
will  be  noticed  that  no  reference  is  made  in  these  chapters  to  any  recent 
edict,  as  would  have  been  natural  if  the  rescript  of  Severus  in  202  had 
been  promulgated  when  the  Apology  was  written. 

9.  retractandum  esse :  seenotech.  25. 

10.  concurram  vobiscum.  '  I  will  engage  with  you'  (in  argument)  ; 
the  metaphor  is  taken  from  the  military  signification  of  concurrere. 
Contrast  its  judicial  meaning  in  ch.  24. 

12.  Non  licet  esse  vos  !  '  Your  existence  is  illegal.'  Christianity 
was  in  technical  phrase  a  religio  illicita,  a  form  of  worship  unknown  to 
the  law  ;  see  notes  ch.  18,  21,  38.  It  undoubtedly  contravened  in  both 
particulars  Cicero's  definition  of  *  legal ' — '  licere  id  dicimus,  quod 
legibus,  quod  more  majorum  institutisque  conceditur/  Phil.  xiii.  .6.  14. 
Comp.  ut  denuo  sint  Chrisiiani,  'that  the  Christians  may  again  have 
a  legal  existence,'  '  may  be  tolerated  as  such,5  in  Galerius'  edict  of 
Toleration,  Lactant.  de  mort.  Pers.  34. 


Cap.  iv.]       adversus  Gentes  pro  Christianis.  17 

banda  ?  Nonne  et  ipsius  Lycurgi  leges  a  Lacedaemoniis 
emendatae,  tantum  auctori  suo  doloris  incusserunt,  ut  in 
secessu  inedia  de  semetipso  judicarit?  Nonne  et  vos  quo- 
tidie  experimentis  illuminantibus  tenebras  antiquitatis  totam 
illam  veterem  et  squalentem  silvam  legum  novis  principalium  5 
rescriptorum  et  edictorum  securibus  truncatis  et  caeditis  1 
Nonne  vanissimas  Papias  leges,  quae  ante  liberos  suscipi 
cogunt,  quam  Juliae  matrimoniam  contrahi,  post  tantae  auc- 
toritatis  senectutem  heri  Severus  constantissimus  principum 

1.  N"onne  et  ipsius  Lycurgi.  So  again  ch.  46,  where  'inedia  de 
semetipso  judicarit '  is  represented  by  '  a-noKaprkpnaiv  optavit.'  But 
the  account  given  by  Plutarch  (vit.  Lycurgi)  states  that  the  reason  for 
Lycurgus'  suicide  lay  in  his  desire  to  preserve  the  inviolability  of  his 
laws,  the  excellence  of  which  he  had  been  assured  of  by  the  Delphic 
oracle,  and  to  the  observance  of  which  until  his  return  he  had  boundthe 
Spartans  by  oath. 

5.  silvam  .  . .  caeditis.  A  proverbial  expression  recurring  de  praescr. 
haer.  37  ;  silva,  like  the  Greek  vkr),  being  used  metaphorically  for  copia, 
materia. 

principalium  rescriptorum.  Eescriptum  became  the  technical 
expression  for  the  imperial  decisions  upon  questions  submitted  for  so- 
lution;  e.g.  the  case  of  the  Ghristians  in  Bithynia  referred  by  Pliny  to 
Trajan;  ch.  2,  '  tunc  Trajan  rescripsit.'  These  'rescripts/  termeA.  prin- 
cipum  mandata,  ch.  2,  were  registered  as  formal  legislative  enact- 
ments ;  see  Merivale  Eist.  Rom.  iii.  464  ff.  Principalium,  from  the 
special  meaning  attached  to  princeps,  here  and  generally  in  late  prose 
writers  (Suetonius,  Tacitus,  Pliny,  Velleius)  =  '  imperial.' 

7.  Papias  leges.  The  Papian  law  [lex  Papia  Poppaea,  Tacit.  Ann. 
iii.  25),  proposed  by  Augustus  A.u.C.  762,  was  a  more  stringent  re-en- 
actment  of  the  Julian  law  of  the  same  emperor,  a.u.c.  736.  It  laid 
heavier  disabilities  upon  celibates  and  granted  greater  privileges  to 
the  married.  The  absurd  discrepancy  between  them  to  which  Tert. 
refers  (yanissimas)  lay  in  the  permission  given  under  the  Julian  law 
to  men  and  women  of  twenty-five  and  twenty  respectively  to  remain 
unmarried,  whereas  by  the  Papian  law  penalties  were  imposed  upon 
those  who  were  childless  at  that  age.  Sozom.  E.  E.\.g\  Tert.  de  monog., 
16.  The  laws  were  repealed  by  Constantine  in  A.D.  320  out  of  regard 
for  religious  celibacy,  Euseb.  Vit.  Const.  iv.  26 ;  Codex  Justin.  vii. 
16.  1. 

8.  post  tantae  auctoritatis  senectutem.  Among  the  Eomans 
antiquity  was  the  gauge  of  sanctity.  Tertullian  uses  this  sentiment 
as  the  basis  of  an  argument,  ch.  19,  '  Apud  vos  quoque  religionis  est 
instar  fidem  de  temporibus  asserere.' 

9.  Severus  constantissimus  principum.     Tert.  has  a  word  of 


18  Tertulliani  Apologeticus  [Cap.iv. 

exclusit  %  Sed  et  judicatos  retro  in  partes  secari  a  creditoribua 
leges  erant ;  consensu  tamen  publico  crudelitas  postea  erasa 
est  et  in  pudoris  notam  capitis  poena  conversa ;  bonorum 
adhibita  proscriptione  suffundere  maluit  hominis  sanguinem, 

5  quam  effundere.  Quot  adhuc  vobis  repurgandae  leges  latent, 
quas  neque  annorum  numerus,  neque  conditorum  dignitas 
commendat,  sed  aequitas  sola?  et  ideo  cum  iniquae  recog- 
noscuntur,  merito  damnantur,  licet  damnent.  Quomodo  ini- 
quas  dicimus1?  imo,   si  nomen  puniunt,  etiam   stultas.     Si 

io  vero  facta,  cur  in  nobis  de  solo  nomine  puniunt  facta,  quae 
in  aliis  de  admisso,  non  de  nomine  probata  defendunt  %  In- 
cestus  sum,  cur  non  requirunt  %  infanticida,  cur  non  extor- 
quent?  in  deos,  in  Caesares  aliquid  committo,  cur  non 
audior,  qui  habeo  quo  purger  %    Nulla  lex  vetat  discuti  quod 

15  prohibet  admitti ;  quia  neque  judex  juste  ulciscitur,  nisi 
cognoscat  admissum  esse  quod  non  licet ;  neque  civis  fideliter 
legi  obsequitur,  ignorans,  quale  sit,  quod  ulciscitur.  Nulla 
lex  sibi  soli  conscientiam  justitiae  suae  debet,  sed  eis,  a  qui- 
bus  obsequium  exspectat.     Ceterum  suspecta  lex  est,  quae 

2oprobari  se  non  vult,  improba  autem,  si  non  probata  domi- 
netur. 

praise  for  Severns  ad  Scap.  4,  as  Christianorum  memor.  On  the 
firmness  and  severity  of  Severus'  character  see  Gibbon  i.  258.  Aure- 
lius  Victor  de  Caes.  20 ;  Epitom.  20,  '  Acer  ingenio,  ad  omnia  quae 
intendisset,  in  finem  perseverans.'  Severus  received  the  name  of  his 
predecessor  Pertinax,  hence  the  saying  (Spartian.  Sever.  14), '  Ecce  im- 
perator  vere  nominis  sui,  vere  Pertinax  vere  Severus.' 

1.  exclusit.  The  Papian  law  was  relaxed  by  Severus  in  favour  of 
the  Julian  enactment. 

in  partes  secari.  The  laws  of  the  XII  Tables,  8.  Aul.  Gell. 
Noct.  Att.  xx.  1  ;  Quint.  Inst.  orat.  iii.  6.  84.  This  inhuman  law  was 
repealed  A.u.c.  630. 

14.  quo  purger.     See  note,  ch.  2. 

discuti :  '  to  be  investigated ' ;  a  post-class.  and  patristic  use  of 
the  verb. 

17.  Nulla  lex  sibi  soli  .  .  .  exspectat.  '  A  law  is  bound  to  satisfy 
not  itself  alone,  as  to  its  intrinsic  justice,  but  also  those  from  whom  it 
looks  for  obedience.' 


Cap.  v.]       adversus  Gentes  pro  Christianis.  19 


CAPUT  V. 

Ut  de  origine  aliquid  retractemus  ejusmodi  legum  vetus 
erat  decretum,  ne  qui  deus  ab  imperatore  consecraretur,  nisi 
a  senatu  probatus.  Scit  M.  Aemilius  de  deo  suo  Alburno. 
Facit  et  boc  ad  caussam  nostram,  quod  apud  vos  de  humano  5 
arbitratu  divinitas  pensitatur.  Nisi  homini  Deus  placuerit, 
Deus  non  erit ;  homo  jam  Deo  propitius  esse  debebit. 
Tiberius  ergo,  cujus  tempore  nomen  Christianum  in  saeculum 
introivit,  annuntiatum  sibi  ex  Syria  Palaestina,  quod  illic 
veritatem  illius  divinitatis  revelaverat,  detulit  ad  senatum  10 
cum  praerogativa  suffragii  sui.  Senatus,  quia  non  ipse 
probaverat,  respuit ;  Caesar  in  sententia  mansit,  comminatus 

2.  Ut  de  origine  .  .  .  Christianorum.  This  passage  is  quoted  by 
Eusebius  (H.  E.  ii.  2)  from  the  Greek  translation  of  the  Apology. 
Tertullian  himself  composed  three  treatises  in  Greek,  which  have  been 
lost,  '  De  Spectaculis/  '  De  Virginibus  Velandis,'  and  '  De  Baptismo ' : 
see  de  coron.  6,  de  virg.  vel.  1,  de  bapt.  15. 

vetus  erat  decretum.  Cicero  de  legibus  ii.  8,  quoted  in  the  In- 
troduction,  p.  xiii.  For  instances  of  the  application  of  this  law  see  Livy 
iv.  30;  xxv.  1;  xxxviii.  18;  and  the  reff.  given  below,  ch.  6,  under 
1  Liberum  patrem '  and  { Serapidem.' 

3.  nisi  a  senatu  probatus.  So  below,  ch.  13,  'status  dei  cujusque 
in  senatus  aestimatione  pendebat.' 

4.  Scit  M.  Aemilius.  M.  Aemilius  was  consul  A.U.C.  638.  The 
god  Alburnus  is  mentioned  again  adv.  Marc.  i.  18.  Comp.  Verg. 
Georg.  iii.  147  for  the  Lucanian  mount,  whence  the  name  of  the 
deity. 

8.  Tiberius  ergo.  This  statement  is  repeated  by  Eusebius  H.  E. 
ii.  2,  but  Tertullian  is  the  sole  authority  for  'so  remarkable  a  fact.' 
Justin  Mart.  says  nothing  of  such  a  proposal,  though  he  twice  men- 
tions  the  Acts  of  Pilate  {Apol.  i.  45,  63;  see  below,  ch.  21).  The 
story  is  now  generally  discredited;  but  *it  shows,  and  such  is  the 
purpose  for  which  Tertullian  cites  it,  that  the  early  indulgence  of 
the  government  to  Christianity  was  an  admitted  fact  which  challenged 
explanation,'  Merivale  Hist.  JRom.  vi.  439. 

12.  comminatus.  Kaye  remarks  (p.  105),  'This  threat  appears  to 
me  to  have  referred  to  the  inveterate  hostility  manifested  by  the  Jews 
against  Christ  and  His  disciples,  which  had  come  to  the  emperor's 
knowledge  through  the  account  transmitted  by  Pilate.' 

C  2 


20  Tertulliani  Apologeticus  [Cap.  v. 

periculum  accusatoribus  Christianorum.  Consulite  com- 
mentarios  vestros ;  illic  reperietis  primum  ISTeronem  in  hanc 
sectam  cum  maxime  Romae  orientem  Caesariano  gladio 
ferocisse.  Sed  tali  dedicatore  damnationis  nostrae  etiam 
5  gloriamur.  Qui  enim  scit  illum,  intelligere  potest,  non 
nisi  grande  aliquod  bonum  a  Nerone  damnatum.  Tentaverat 
et  Domitianus,  portio  Neronis  de  crudelitate  ;  sed  qua  et 
homo,  facile  coeptum  repressit,  restitutis  etiam  quos  rele- 
gaverat.  Tales  semper  nobis  insecutores,  injusti,  impii, 
ioturpes,  quos  et  ipsi  damnare  consuestis,  et  a  quibus  dam- 
natos  restituere  soliti  estis.  Ceterum  de  tot  exinde  princi- 
pibus  [usque]  ad  hodiemum  divinum  humanumque  sa- 
pientibus,  edite   aliquem   debellatorem   Christianorum.     At 

t.  Consulite  .  .  .  damnatum.     Quoted  by  Eusebius  ii.  2.5. 

2.  primum  Meronem.  Comp.  Scorp.  15, '  Vitas  Caesarum  legimus ; 
orientem  fidem  Komae  primus  Nero  cruentavit' ;  Jerom.  Chron.  Euseb., 
'Primus  Nero  super  omnia  scelera  sua  etiam  persecutionem  inter 
Christianos  facit';  Sueton.  Nero  16;  Tacit.  Ann.  xv.  44;  Juvenal 
vii.  257.  The  edicts  against  the  Christians  were  the  only  laws  of 
Nero  unrepealed  by  his  successors,  ad  Nat.  i.  7.  But  see  Merivale 
Hist.  Rom.  vi.  450. 

4.  dedicatore.  A  patristic  use  of  the  word,  =  'author/  '  originator ' : 
de  carn.  Chr.  17,  'Ante  omnia  autem  commendanda  erit  ratio  quae 
praefuit  ut  Dei  Filius  de  virgine  nasceretur.  Nove  nasci  debebat  novae 
nativitatis  dedicator.'  Similarly  dedicare, l  to  originate,'  is  used  below, 
ch.  t  2, '  in  patibulo  primum  corpus  dei  vestri  dedicatur ' ;  and  de  poenit. 
2, '  jam  inde  in  semetipso  poenitentiam  dedicavit.' 

7.  portio  Neronis  de  crudelitate  :  '  somewhat  of  a  Nero  in  regard 
to  cruelty';  so  de  pall.  4  he  is  designated  subnero,  'a  semi-Nero'; 
comp.  Juven.  iv.  37,  also  of  Domitian, '  et  calvo  serviret  Eoma  Neroni.' 
Melito  of  Sardis,  addressing  Marcus  Aurelius,  speaks  of  Nero  and 
Domitian  as  the  only  instances  of  imperial  persecutors ;  apud  Euseb. 
iv.  25. 

sed  qua  et  homo :  *  but,  having  also  some  human  feelings, 
he.  .  .' 

8.  facile  coeptum  repressit.  The  persecution  under  Domitian 
was  a  capricious  outburst  near  the  close  of  his  reign ;  Merivale  Hist. 
Mom.  vii.  382  ff.  Eusebius  (iii.  17-20)  connects  its  cessation  with  the 
dismissal  of  the  insignificant  survivors  of  the  Jewish  royal  line. 

restitutis  etiam  quos  relegaverat.  The  actual  recall  of  those 
exiled  by  Domitian  was  due  to  the  senate  on  Nerva's  accession. 
Euseb.  I.  c. 

13.  debellatorem.     As  used  here  in  antithesis  to  protectorem,  this 


Cap.v.]        adversus  Gentes  pro  Christianis.  %i 

nos  e  contrario  edimus  protectorem,  si  litterae  M.  Aurelii 
gravissimi  imperatoris  requirantur,  quibus  illam  Germanicam 
sitim  Christianorum  forte  militum  precationibus  impetrato 
imbri  discussani  contestatur.  Qui  sicut  non  palam  ab  ejus- 
modi  hominibus  poenam  dimovit,  ita  alio  modo  palam  dis-  5 
persit,  adjecta  etiam  accusatoribus  damnatione,  et  quidem 
taetriore.  Quales  ergo  leges  istae,  quas  adversus  nos  soli 
exsequuntur  impii,  injusti,  turpes,  truces,  vani,  dementes  ? 

word  must  be  equivalent  to  aggressorem,  persecutorem.     So  again  the 
verb,  ch.  29,  *eos  debellatis  qui  eam  sciunt  petere.' 

1.  protectorem.  This  seems  a  strange  title  by  which  to  designate 
Marcus  Aurelius,  but  for  the  purposes  of  the  present  argument  it  was 
convenient  for  Tertullian  to  ignore  the  fearful  persecutions  which 
befel  the  Christians  in  this  emperor's  reign :  see  the  Introduction, 
p.  xv.  Still,  Aurelius  was  not  personally  a  persecutor  in  the  sense 
in  which  e.g.  Decius  was ;  yet  the  question  remains,  How  came  such 
a  man  to  sanction  persecution  at  all?  See  Merivale  Hist.  Bom.  viii. 
361  ff,  that  as  emperor  he  felt  bound  to  maintain  the  ancient  laws  of 
the  state  religion ;  and  de  Pressense'  Early  Years  of  Christianity  ii. 
115  ff,  that  as  a  stoic  philosopher  it  was  impossible  for  Aurelius  to 
appreciate  the  Christian  character.  ^u 

si  litterae  M.  Aurelii.  Comp.  ad  Scap.  rf.  Euseb.  v.  5  cites 
Tertullian  and  Claudius  Apollinaris,  bishop  of  Hierapolis,  both  con- 
temporary  writers,  in  his  account  of  the  matter;  and  the,  story  re- 
ceived  embellishments  from  later  authors ;  Orosius  vii.  f$u;  Niceph. 
iv.  12.  The  opportune  shower  is  an  historical  fact,  Dion  Cass.  lxxi.  8 ; 
Capitol.  M.  Ant.  Phil.  24 ;  but  the  existence  of  such  a  letter  as  Tert. 
mentions  is  universally  discredited,  as  being  controverted  by  the  re- 
presentation  on  the  Antonine  column,  which  attributes  the  shower  to 
the  beneficence  of  Jupiter  Pluvius ;  and  as  being  opposed  to  the  general 
policy  of  Aurelius  towards  the  Christians.  Mosheim  suggests  that 
Tert.  was  thinking  of  the  rescript  of  Antoninus  Pius  to  the  Assembly 
of  Asia,  Euseb.  iv.  13;  but,  as  there  given,  the  decree  is  spurious. 
See  a  full  discussion  of  the  subject  in  Lightfoot  Ignatius  i.  pp.  469-476, 
and  the  article  Legio  Fulminatrix,  with  an  engraving  of  the  Ant. 
column,  in  Martigny's  Dict.  des  Ant.  Chrit. 

2.  gravissirni.  See  the  character  of  Aurelius  drawn  by  the  his- 
torian  Capitolinus  M.  Ant.  Phil.  2, '  Fuit  a  prima  infantia  gravis,'ete. 

4.  Qui  sicut  non  palam  . . .  dimovit.  In  the  form  of  the  letter  given 
by  Eusebius  (l.  c.)  the  poena  is  removed,  kictivos  6  fcara(pep6fievos  arroXe- 
\vaOo)  tov  eyic\r}fj.aT0S,  koI  kav  <paivr]Tai  toiovtos  wv,  6  Se  naTa<pepwv  evo\os 
'izTai  5iKTjs,  but  this  may  only  have  applied  to  Asiatics.  Comp.  Euseb. 
v.  2 1,  where  at  Kome  the  accuser's  legs  were  broken,  and  Apollonius 
himself  martyred  (c.  a.d.  186). 


11  Tertulliani  Apologeticus  [Cap.  v. 

quas  Trajanus  ex  parte  frustratus  est  vetando  inquiri  Chris- 
tianos,  quas  nullus  Hadrianus,  quanquam  curiositatum  om- 
nium  explorator,  nullus  Vespasianus,  quanquam  Judaeorum 
debellator,  nullus  Pius,  nullus  Verus  impressit.  Facilius 
5  utique  pessimi  ab  optimis  quibusque,  ut  ab  aemulis,  quam  a 
suis  sociis  eradicandi  judicarentur. 

1.  quas  Trajanus  ex  parte  frustratus.  However  illogical  the 
decision  of  Trajan  might  be  in  strict  law  (above,  ch.  2)  its  ruling  was 
on  the  whole  generous  towards  the  Christians.  Christianity  had 
always  been  illegal :  Trajan  reamrmed  the  fact,  but  forbade  its  pro- 
fessors  to  be  sought  out  or  to  be  anonymously  accused.  They  were 
regarded  as  criminals,  but  placed  in  a  better  position  than  ordinary 
criminals. 

2.  Hadrianus.  Hadrian,  the  dilettante  philosopher  and  art-pairon, 
issued  a  rescript  (preserved  by  Justin  Martyr  Apol.  i.  90,  and  quoted 
by  Euseb.  iv.  8,  9)  in  A.D.  124,  of  similar  purport  to  the  letter  of  Trajan 
to  Pliny.  It  was  addressed  to  Minucius  Fundanus  the  proconsul  of 
Asia,  and  was  intended  to  secure  for  the  Christians  a  formal  trial  and 
to  protect  them  from  slanderous  informers. 

quanquam  curiositatum,  etc.  On  the  inquisitive  and  versatile 
character  of  Hadrian  see  Spartian.  Hadr.  I,  2,  13  ff ;  Aurel.  Victor 
Epit.  14;  Eutrop.  viii.  7;  Euseb.  H.  JH.  v.  5.  See  Merivale  Hist. 
Rom.  viii.  182  ff.  *MM&1 

3.  Vespasianus.  Early  Christian  authors  are  *  unanimous  in  as- 
serting  that  no  persecution  was  directed  against  the  Christians  by 
Vespasian  (a.d.  69-79)  or  Dv  n*8  son  Titus  (79-81).  Comp.  Euseb.  ' 
iii.  17,  Aevrcpos  [i.e.  Domitian]  677x0  rbv  kclO'  i)p.wv  dvenivei  8iaryp:6v, 
Kaiirep  rov  irarpbs  avrov  Oveciraotavov  p.t]5ev  Kad'  i)pwv  dronov  imvot)- 
aavros. 

4.  Pius.  Antoninus  Pius  (a.D.  138-161)  is  generally  admitted  to 
have  shown  a  leniency  to  the  Christians  which  was  an  advance  upon 
the  action  of  Hadrian ;  but  his  edicts  to  the  people  of  Larissa,  Thessa- 
lonica,  Athens,  and  to  the  Greeks  generally,  in  favour  of  the  Christians 
mentioned  by  Melito  of  Sardis  (apud  Euseb.  iv.  26),  are  not  extant. 
See  the  Introduction,  p.  xiv.  For  his  conduct  as  a  prince  see  Marcus 
Aurelius  Medit.  i.  6 ;  Capitol.  Ant.  Pius  2,  7. 

Verus.  Either  Lucius  Verus,  who  may  have  taken  no  part  in 
the  persecuting  policy  of  his  colleague,  or  Marcus  Aurelius  Verus 
himself,  whose  attitude  towards  the  Christians  Tertullian  so  strangely 
misrepresents ;  see  note  above,  grotectorem. t  '  Severus '  is  the  reading 
of  the  Pari»  MS."fo*  -rJj  U&&U  ^^M^ 

impressit.  Absol.  '  sanctioned,'  'put  into  operation.'  The  me- 
taphor  is  probably  taken  from  sealing,  and  therefore  countenancing 
with  one's  authority. 


Cap.  vi.]      adversus  Gentes  pro  Christianis.  23 


CAPUT  YI. 

Nunc   religiosissimi   legum  et   paternorum   institutorum 
protectores   et   cultores   respondeant  velim  de  sua   fide  et 
honore  et  obsequio  erga  majorum  consulta,  si  a  nullo  desci- 
verunt,  si  in  nullo  exorbitaverunt,  si  non  necessaria  et  aptis-  5 
sima    quaeque   disciplinae   oblitteraverunt.      Quonam    illae 
leges  abierunt  sumptum  et  ambitionem  comprimentes,  quae 
centum  aera  non  amplius  in  cenam  subscribi  jubebant,  nec 
amplius  quam  unam  inferri  gallinam,  et  eam  non  saginatam ; 
quae  patricium,  quod  decem  pondo  argenti  habuisset,  pro  10 
magno  titulo  ambitionis  senatu  summovebant ;  quae  theatra 
stuprandis  moribus  orientia  statim  destruebant ;  quae  digni- 
tatum   et   honestorum   natalium   insignia  non  temere,  nec 
impune    usurpari    sinebant  1      Video    enim   et    centenarias 
cenas,  a  centenis  jam  sestertiis  dicendas,  et  in  lances  (parum  15 
est  [enim]  si  senatorum  et  non  libertinorum  vel  adhuc  flagra 

5.  exorbitaverunt.  Orbita  = e  a  wheel-rut ' ;  exorbitare  = '  to  stray 
from  the  defined  path,'  '  to  deviate.'  The  word  recurs  ch.  9,  16,  20. 
Comp.  Sidon.  Apollin.  Epp.  viii.  11,  'a  catholicae  fidei  regulis  exorbi- 
tare';  and  Tert.  adv.  Marc.  iii.  2;  de  pudicit.  8,  'a  vero  lumine 
exorbitant.' 

7.  leges  abierunt  sumptum  et  ambitionem  eomprimentes.  The 
old  sumptuary  laws  (lex  Fannia,  lex  Licinia)  were  partly  repealed 
and  partly  re-enacted  by  Augustus ;  Sueton.  Octav.  34,  '  leges  retrac- 
tavit,  et  quasdam  ex  integro  sanxit,  ut  sumptuariam  .  .  .  de  ambitu ' ; 
comp.  Val.  Max.  ii.  4.  Ambitio  here  =  '  ostentatious  display ' ;  below 
ch.  7,  '  quantacumque  illa  ambitione  diffusa  sit,'  it  may  =  ambitu, 
•  circuit ' ;  or  bear  the  sense  of '  great  exertion,'  as  in  Just.  i.  3. 

8.  subscribi :  •  to  be  allowed ' ;  a  non-class.  use  common  in  Ter- 
tullian :  comp.  ch.  18,  •  hoc  quoque  Ptolemaeo  a  Judaeis  subscriptum 
est';  de  virg.  vel.  10;  de  anim.  40. 

10.  quae  patricium.  Cornelius  Rufinus,  who  was  expelled  from  the 
Senate  by  the  Censor  Fabricius ;  Val.  Max.  ii.  9.  4. 

argenti  :  '  of  plate.'  Five  pounds  was  the  maximum  permitted, 
Plin.  Nat.  Hist.  xxxiii.  50. 

pro  magno  titulo  ambitionis.      See  notes  on  titulus,  ch.  2,  44. 

15.  parum  est  si :  '  it  were  of  little  moment  if  .  .  . ' 

16.  libertinorum :  '  freedmen ' ;  Tertullian  gives  an  instance  de  pall. 


24  Tertulliani  Apologeticus  [Cap.vi. 

rumpentium)  argentaria  metalla  producta.  Video  et  theatra 
nec  singula  satis  esse,  nec  nuda.  Nam  ne  vel  hieme  voluptas 
impudica  frigeret,  primi  Lacedaemonii  odium  paenulae  ludis 
excogitaverunt.     Video  et  inter  matronas  atque  prostibulas 

5  nullum  de  habitu  discrimen  relictum.  Circa  feminas  quidem 
etiam  illa  majorum  instituta  ceciderunt,  quae  modestiae, 
quae  sobrietati  patrocinabantur,  cum  aurum  nulla  norat, 
praeter  unico  digito,  quem  sponsus  oppignerasset  pronubo 
anulo ;    cum   mulieres   usque   adeo    a    vino   abstinerent  ut 

iomatronam  ob  resignatos  cellae  vinariae  loculos  sui  inedia 
necarint.  Sub  Romulo  vero  quae  vinum  attigerat,  impune  a 
Mecenio  marito  trucidata  est.  Idcirco  et  oscula  propinquis 
offerre  necessitas  erat,  ut  spiritu  judicarentur.     Ubi  est  illa 

5,  '  Drusillanus,  equidem  servus  Claudii,  quingenariain  promulsidem 
aedificat';  comp.  Plin.  JT.  II.  xxxiii.  52. 

I.  adhuc  flagra  rumpentium,  i.e.  slaves ;  a  contemptuous  peri- 
phrasis  common  in  Plautus  and  Juvenal ;  comp.  '  gymnasium  flagri,' 
Plaut.  As.  ii.  2.  31 ;  '  hic  frangit  ferulas,  rubet  ille  flagello/ Juven.  Sat. 
vi.  378. 

theatra  .  . .  nuda,  i.  e.  sine  tecto.  The  theatres  were  originally 
uncovered :  awnings  were  afterwards  added  for  shelter  against  the  cold 
or  heat. 

3.  primi  L.  odium  paenulae  ludis.  A  characteristic  piece  of  irony. 
The  cloak  employed  by  the  hardy  Spartans  for  their  protection  in  time 
of  war  was  surely  invented  solely  for  the  use  of  effeminate  theatre- 
goers  in  all  weathers  !     Comp.  Dion  Cass.  lvii.  13. 

7.  patrocinabantur.  Technically  patrocinari  =  '  to  defend  in  a 
law-court ' ;  here  it  is  used  simply  for  '  protect,' '  encourage ' :  the  word 
is  a  favourite  one  of  Tertullian,  e.g.  ch.  18,  19  frag. ;  Scorp.  4. 

8.  praeter  unico  digito.  The  nuptial  ring  was  placed  upon  '  the 
fourth  finger  of  the  left  hand'  in  the  belief  that  a  particular  vein  con- 
nected  that  finger  directly  with  the  heart.  Aul.  Gell.  x.  10 ;  Macrob. 
vii.  13  ;  comp.  de  idol.  16 ;  Plin.  N.  H.  xxxiii.  4.  It  is  termed  digitus 
medicinalis,  Macrob.  Sat.  vii.  13. 

oppignerasset :  'had  pledged  to  himself  with  the  wedding  ring.' 
The  word  is  a  rare  one,  but  occurs  in  its  literal  signification  of  '  pawn- 
ing,'  Martial  ii.  57.  7  ;  and  so  pignerando,  below,  ch.  13. 

10.  sui  inedia  necarint:  'her  own  relatives  starved  to  death'; 
comp.  Plin.  N.  H.  xiv.  13. 

II.  a  Mecenio  marito.  Val.  Max.  vi.  3.  9,  'Egnatii  autem  Metelli 
longe  minori  de  caussa ;  qui  uxorem  quod  vinum  bibisset,  fuste  per- 
cussam  interemit.' 


Cap.  vi.]       adversus  Gentes  pro  Christianis.  25 

felicitas  matrimoniorum  de  moribus  utique  prosperata,  qua 
per  annos  ferme  sexcentos  ab  Urbe  condita  nulla  repudium 
domus  scripsit  1  At  nunc  in  feminis  prae  auro  nullum  leve 
est  membrum ;  prae  vino  nullum  liberum  est  osculum :  re- 
pudium  vero  jam  et  votum  est,  quasi  matrimonii  fructus.        5 

Etiam  circa  ipsos  deos  vestros  quae  prospecte  decreverant 
patres  vestri,  iidem  vos  obsequentissimi  rescidistis.  Liberum 
patrem  cum  mysteriis  suis  consules  senatus  auctoritate  non 
modo  Urbe,  sed  universa  Italia  eliminaverant.  Serapidem  et 
Isidem  et  Harpocratem  cum  suo  Cynocephalo,  Capitolio  10 
probibitos  [inferri],  id  est  curia  deorum  pulsos,  Piso  et 
Gabinius  consules,  non  utique  Christiani,  eversis  etiam  aris 
eorum  abdicaverant,  turpium  et  otiosarum  superstitionum 

2.  per  annos  ferme  sexcentos  a.u.c.  Val.  Max.  ii.  1.  4,  'Ke- 
pudium  .  .  .  a  condita  Urbe  usque  ad  vigesimum  et  quingentesimum 
annum  nullum  intercessit.  Primus  autem  Sp.  Carvilius  uxorem  steri- 
litatis  caussa  dimisit.' 

4.  repudium  vero  jam  votum  est :  '  divorce  is  now  the  subject  of 
prayer,  as  if  it  (and  not  children)  were  the  natural  fruit  of  marriage.' 
See  Wordsworth  s  Church  Hist.  i.  328,  'The  most  celebrated  Komans 
put  away  their  wives  for  frivolous  causes ' ;  etc.  Comp.  Hor.  Carm.  iii. 
6.  1 7  ff. ;  Juven.  Sat.  vi.  20 ;  Martial  Epigr.  vi.  7  ;  Seneca  de  benefic. 
iii.  16. 

7.  Liberum  patrem.  Comp.  Livy  xxxix.  8  ;  Val.  Max.  i.  3 ;  Tert. 
ad  Nat.  i.  10. 

9.  eliminaverant.  A  word  confined  to  early  and  late  authors :  lit. 
'  to  turn  out  of  doors ' ;  here,  '  to  banish,'  as  in  Sidon.  Apol.  Epp.  iv. 
10:  comp.  Quintil.  Inst.  orat.  iii.  31. 

Serapidem  et  Isidem.  The  worship  (chiefiy  popular)  of  these 
deities  was  forbidden  by  Augustus  within  the  precincts  of  the  city, 
Dion  Cass.  xl.  47  ;  xlvii.  15  ;  li.  16  ;  liii.  2  ;  liv.  6;  comp.  the  similar 
action  of  Tiberius,  Sueton.  Tib.  36  ;  Tacit.  Ann.  ii.  85  ;  and  the  decree 
of  the  senate  in  Claudius'  reign,  Tacit.  Ann.  xi.  15.  Yet  by  the  end 
of  the  second  century  these  foreign  cults  were  admitted,  and  even 
adopted  by  the  emperors  ;  Ael.  Lamprid.  Commod.  9,  '  Sacra  Isidis 
coluit  ut  et  caput  raderet  et  Anubin  portaret.'  Spartian.  Caracalla  9, 
1  Sacra  Isidis  Komam  deportavit  et  templa  ubique  magnifice  eidem 
deae  fecit,'  etc.     Comp.  below,  ch.  24,  'Aegyptiis  permissa  est,'  etc. 

10.  Harpocratem.     The  Egyptian  god  of  silence. 

cum  suo  Cynocephalo.     Anubis,  a  dog-headed  Egyptian  deity ; 
comp.  Verg.  Aen.  viii.  698,  '  latrator  Anubis';  Ovid.  Am.  ii.  13.  11. 
13.  abdicaverant.     See  note,  ch.  3. 


26  Tertulliani  Apologeticus  [Cap.vii. 

vitia  cohibentes.  His  vos  restitutis  summam  majestatem 
contulistis.  Ubi  religio,  ubi  veneratio  majoribus  debita  a 
vobis?  Habitu,  victu,  instructu,  sensu,  ipso  denique  ser- 
mone  proavis  renuntiastis.    Laudatis  semper  antiquitatem,  et 

5nove  de  die  vivitis.  Per  quod  ostenditur,  dum  a  bonis 
majorum  institutis  deceditis,  ea  vos  retinere  et  custodire, 
quae  non  debuistis,  cum  quae  debuistis  non  custodistis. 
Ipsum  adhuc  quod  videmini  fidelissime  tueri  a  patribus 
traditum,  in  quo  principaliter  reos  transgressionis  Christianos 

10  destinatis,  studium  dico  deorum  colendorum,  de  quo  maxime 
erravit  antiquitas,  licet  Serapidi  jam-Romano  aras  restrux- 
eritis,  licet  Baccho  jam-Italico  furias  vestras  immolaritis,  suo 
loco  ostendam  proinde  despici  et  negligi  et  destrui  a  vobis 
adversus  majorum  auctoritatem.     Nunc  enim  ad  illam  oc- 

15  cultorum  facinorum  infamiam  respondebo,  ut  viam  mihi  ad 
manifestiora  purgem. 

CAPUT  VII. 

Dicimuk  sceleratissimi  de  sacramento  infanticidii,  et  pabulo 
,   inde,   et  post   convivium  incesto,  quod  eversores  luminum 

12.  suo  loco  ostendam.     Ch.  13. 

18.  Dicimur.  Tertullian  now  enters  upon  the  chief  purpose  of  his 
treatise — the  disproof  of  the  calumnies  commonly  asserted  respecting 
the  Christians.  The  hideous  crimes  mentioned  ch.  7-9  were  charges 
based  partly  upon  ignorant  and  distorted  accounts  of  the  Holy  Eucha- 
rist  and  the  Love-feast,  and  partly  upon  the  fact  that  gross  sins  of  im- 
purity  were  practised  by  several  heretical  sects  which  were  not  distin- 
guished  by  the  heathen  from  the  Church.  The  latter  cause  is  expressly 
alleged  by  Eusebius  H.  E.  iv.  7 ;  comp.  ii.  13  ;  and  see  Just.  Mart. 
Apol.  i.  35 ;  Minuc.  Fel.  9,  30,  31  ;  Irenaeus  adv.  Haer.  i.  I.  9. 

sacramento.  This  word  in  its  original  classical  signification  was 
applied  to  '  an  oath  ratified  by  a  religious  ceremony/  but  by  transfer  of 
meaning  it  came  to  be  used  of  the  religious  ceremony  itself,  as  here 
and  above,  ch.  2.  In  ch.  15,  47  it  stands  for  the  body  of  Christian 
doctrine.  It  is  used  by  Tertullian  in  its  earliest  sense,  de  idol.  6  ;  de 
coron.  13,  of  the  Baptismal  Vows  ;  but  in  ch.  19,  andde  praescr.  haer. 
20  simply  for  '  Religion.' 

infanticidii  :  •  on  account  of  our  infanticidal  religious  ceremony 
and  our  banquet  thereat.'     Comp.  the  Qviareia  deirrva  tcal  Oidiirodeiovs 


Cap.  vii.]      adversus  Gentes  pro  Christianis.  27 

canes,  lenones  scilicet,  tenebrarum  et  libidinum  impiarum 
inverecundia  procurent.  Dicimur  tamen  semper,  nec  vos 
quod  tam  diu  dicimur  eruere  curatis.  Ergo  aut  eruite,  si 
creditis,  aut  nolite  credere,  qui  non  eruistis.  De  vestra 
vobis  dissimulatione  praescribitur,  non  esse,  quod  nec  ipsi  5 
audetis  eruere.  Longe  aliud  munus  carnifici  in  Christianos 
imperatis,  non  ut  dicant  quae  faciunt,  sed  ut  negent  quod 
sunt. 

Census  istius  disciplinae,  ut  jam  edidimus,  a  Tiberio  est. 
Cum  odio  sui  coepit  veritas,  simul  atque  apparuit,  inimica  10 
esse.     Tot  hostes  ejus,  quot  extranei,  et  quidem  proprii  ex 
aemulatione  Judaei,  ex  concussione  milites,  ex  natura  ipsi 
etiam  domestici  nostri.     Quotidie  obsidemur,  quotidie  pro- 

/xi£cty,  Kal  6o~a  fi-qre  \a\uv  ht)tc  voeTv  Oefiis  r)fxTv,  which  the  Gallican 
Christians  were  accused  of  by  heathen  slaves,  Euseb.  v.  i.  Origen 
states  that  in  his  day  these  libels  were  obsolete  (contr.  Cels.  vi.  40) ; 
comp.  Lightfoot  Ignatius  i.  52. 

5.  praescribitur,  a  legal  term  :  praescribere  = '  to  lodge  a  demurrer/ 
1  to  rule  a  preliminary  objection  against.'  This  is  the  general  sense  in 
Tertullian,  comp.  ch.  47  ;  adv.  Herm.  I,  '  Solemus  haereticis  compendii 
gratia  de  posteritate  praescribere ' ;  ib.  33;  and  the  title  of  one  of  his 
treatisesDE  praescriptione  haereticorum  ;  adv.  Marc.  i.  1,  '  sedalius 
libellus  hunc  gradum  sustinebit  adversus  haereticos  . .  .  de  praescriptione 
novitatis.'  Similarly  the  adverb  '  praescriptive,'  adv.  Marc.  iv.  1.  It 
also  bears  the  meaning  '  to  define,'  and  so  praescriptum  = '  a  precept,' 
de  exhort.  cast.  3.  See  too  de  monogam.  12,  '  praescribe  constanter  non 
omnibus  praecipi,  quae  quibusdam  sint  praecepta.' 

9.  Census,  i.  e.  '  origo ' :  census  and  censeri  bear  the  sense  of  l  be- 
ginning '  and  '  originate  '  very  frequently  in  Tertullian.  Comp.  ch.  10, 
12,  'inde  censentur  dii  vestri';  ad  uxor.  i.  6;  de  praesc.  haer.  21, 
32,  'Ecclesiae  apostolicae  census  suos  deferunt ' ;  adv.  Herm.  33;  de 
monogam.  5,  '  census  noster  transfertur  in  Christum,'  etc. ;  11,  'a  fide 
enim  etiam  ipsa  vita  nostra  censetur.' 

12.  ex  concussione  :  concussio  in  legal  phraseology  signifies  '  an  ex- 
tortion  of  money  by  means  of  threats ' ;  so  ad  Scap.  4,  '  in  elogio  con- 
cussione  ejus  intellecta,'  of  an  indictment  purely  vexatious  ;  and  '  con- 
cussor,'  de  fug.  in  pers.  12,  13.  Soldiers  from  the  nature  of  their 
calling  would  be  peculiarly  liable  to  the  temptation  of  indulging  in 
such  '  violence ' ;  comp.  S.  John  Baptist's  advice  to  them,  S.  Luke  iii. 
14,  '  Neminem  concutiatis  '  (Vulg.)  ;  /njSeva  diaaeiarjTe. 

ex  natura  .  .  .  domestici  nostri  :  ex  natura  will  mean  from  the 
natural  enmity  slaves  feel  towards  their  masters :  comp.  S.  Matt.  x. 
36,  '  Et  inimici  hominis,  domestici  ejus.' 


28  Tertulliani  Apologeticus  [Cap.vii. 

dimur,  in  ipsis  plurimum  coetibus  et  congregationibus  nostris 
opprimimur.  Quis  unquam  taliter  vagienti  infanti  super- 
venit?  Quis  cruenta,  ut  invenerat,  Cyclopum  et  Sirenum 
ora  judici  reseravit  1  Quis  vel  in  uxoribus  aliqua  immunda 
5  vestigia  deprenendit  ?  Quis  talia  facinora,  cum  invenisset, 
celavit,  aut  vendidit  ipsos  trahens  homines.  Si  semper 
latemus,  quando  proditum  est  quod  admittimus1?  Imo  a 
quibus  prodi  potuit  %  Ab  ipsis  enim  reis  non  utique,  cum 
vel   ex   forma   omnibus    mysteriis    silentii    fides    debeatur. 

io  Samothracia  et  Eleusinia  reticentur :  quanto  magis  talia, 
quae  prodita  interim  etiam  humanam  animadversionem 
provocabunt,  dum  divina  servatur?  Si  ergo  non  ipsi  pro- 
ditores  sui,  sequitur  ut  extranei.  Et  unde  extraneis  notitia  1 
cum  semper  etiam  piae  initiationes  arceant  profanos  et  ab 

15  arbitris  caveant,  nisi  si  impii  minus  metuunt  1  natura  famae 
omnibus  nota  est.     Vestrum  est : 

Fama  malum,  quo  non  aliud  velocius  ullum. 

Cur  malum  fama  f  quia  velox  1  quia  index  1  an  quia  pluri- 
mum  mendax  1  quae  ne  tunc  quidem,  cum  aliquid  veri  aflert, 

2osine  mendacii  vitio  est,  detrahens,  adjiciens,  demutans  de 
veritate.  Quid  I  quod  ea  illi  condjiio  est,  ut  non  nisi  cum 
mentitur  perseveret,  et  tamdiu  vivit,  quamdiu  non  probat. 
Siquidem  ubi  probavit,  cessat  esse,  et  quasi  officio,  nuntiandi 
functa,  rem  tradit,  et  exinde   res  tenetur,  res  nominatur. 

25Nec  quisquam  dicit,  verbi  gratia:  Hoc  Romae  aiunt  factum; 
aut:  Fama  est  illum  provinciam  sortitum;  sed:  Sortitus  ille 

5.  Quis  talia  facinora :  '  who  ever  first  discovered  and  then  con- 
cealed  such  crimes,  or  sold  his  information  with  the  very  culprits  in 
his  grasp '  ?  Comp.  ad  Scajp.  2  ;  and  for  the  expression  trahens  viros, 
Acts  viii.  3  (Vulg.). 

8.  Ab  ipsis  enim  reis  non  utique  :  •  Not  by  the  criminals  them- 
selves  at  all  events,  since  even  in  all  mysteries  the  duty  of  secrecy  is 
imperatively  demanded.' 

11.  quae  prodita  interim  .  .  .  dum  divina  servatur  :  c  which,  if 
betrayed,  would  at  once  provoke  human  punishment,  and  for  which 
Divine  wrath  would  be  reserved.' 

1 7.  Pama  malum.     Verg.  Aen.  iv.  1 74. 


Cap.  vii.]      adversus  Gentes  pro  Christianis.  29 

'provinciam^   et :    Hoc  factum   est    Romae.      Fama,    nomen  / 
incerti,  locum  non  habet,  ubi  certum  est.     An  vero  famae 
credat,   nisi  inconsideratus  1     Qui   est   sapiens,    non   credit 
incerto.     Omnium  est  aestimare,  quantacumque  illa  ambi- 
tione   diffusa   sit,    quantacumque    asseveratione    constructa.  5 
Quod   ab   uno   aliquando   principe   exorta   sit,   necesse   est 
exinde   in   traduces    linguarum  et  aurium   serpat.     Et  ita 
modici   seminis   vitium   cetera   rumoris   obscurat,  ut   nemo 
recogitet,  ne  primum  illud  os  mendacium  seminaverit,  quod 
saepe  fit  aut  ingenio  aemulationis,  aut  arbitrio  suspicionis,  10 
aut  non  nova,  sed  ingenita  quibusdam  mentiendi  voluptate. 
Bene   autem,    quod   omnia   tempus   revelat   testibus   etiam 
vestris  proverbiis  atque  sententiis,  ex  dispositione  naturae, 
quae  ita  ordinavit,  ut  nihil  diu  lateat,  etiam  quod  fama  non 
distulit.     Merito  igitur  fama  tamdiu  conscia  sola  est  scele- 15 
rum  Christianorum.     Hanc  indicem  adversus  nos  profertis, 
quae,  quod  aliquando  jactavit  tantoque  temporis  spatio  in 
opinionem  corroboravit,  usque  adhuc  probare  non  valuit. 

4.  Omnium  est  aestimare  :  c  Anyone  can  judge  this  .  .  .  ' 
ambitione.     See  note,  ch.  6. 

6.  Quod  ab  uno  aliquando  principe.  'A  tale  which  has  origi- 
nated  some  time  or  other  with  a  single  authority  is  bound  to  insinuate 
itself  into  the  propagating  channels  of  tongues  and  ears  ' ;  for  traduces, 
1  transmitting  agencies,'  see  note,  ch.  9. 

7.  Et  ita  modici  seminis  vitium.  c  And  a  flaw  in  the  insignificant 
source  so  obscures  the  rest  of  the  report  that  it  never  strikes  anyone 
whether  the  first  lips  did  not  originate  a  falsehood,  as  often  happens 
either  from  a  jealous  imagination  or  whimsical  suspicion,  or  from  the 
mere  love  of  lying,  which  is  in  some  persons  not  an  acquirement,  but 
innate. ' 

12.  omnia  tempus  revelat.  A  well-known  proverb;  like  the 
English  'Time  tryeth  Troth..'  Comp.  the  dictum  of  Seneca,  'Veritatem 
dies  aperit';  and  the  Greek  proverb  XP°V0S  ^avroov  fiaoaviOTT}s.  So 
Truth  is  sometimes  spoken  of  as  the  Daughter  of  Time. 

17.  in  opinionem,  'into  a  general  belief.'  Demonstratio  is  wanted 
to  convert  rumor  intof actum,  yet  iteration  and  time  have  strengthened 
rumor  into  opinio.. 


3°  Tertulliani  Apologeticus  [Cap.  viii. 


CAPUT  VIII. 

Ut  fidem  naturae  ipsius  appellem  adversus  eos  qui  talia 
credenda  esse  praesumunt,  ecce  proponimus  horum  facinorum 
mercedem  ;  vitam  aeternam  repromittunt.  Credite  interim. 
5  De  hoc  enim  quaero,  an  et  qui  credideris,  tanti  habeas  ad 
eam  tali  conscientia  pervenire.  Veni,  demerge  ferrum  in 
infantem  nullius  inimicum,  nullius  reum,  omnium  filium ; 
vel  si  alterius  officium  est,  tu  modo  adsiste  morienti  homini 
antequam  vixit ;  fugientem  animam  novam  exspecta ;  excipe 

I0rudem  sanguinem,  eo  panem  tuum  satia,  vescere  libenter. 
Interea  discumbens  dinumera  loca,  ubi  mater,  ubi  soror; 
nota  diligenter,  ut,  quum  tenebrae  ceciderint  caninae,  non 
erres.  Piaculum  enim  admiseris,  nisi  incestum  feceris.  Talia 
initiatus  et  consignatus  vivis  in  aevum.     Cupio  respondeas, 

15  si  tanti  aeternitas,  aut  si  non,  ideo  nec  credenda.  Etiamsi 
credideris,  nego  te  velle ;    etiamsi  volueris,  nego  te  posse. 

2.  fldem  naturae  ipsius :  '  the  trustworthy  testimony  of  Nature 
herself.'  Tertullian  proceeds  upon  the  principle  that  the  voice  of 
natural  instinct,  although  individual  cases  may  occasionally  furnish 
exceptions,  can  always  be  relied  upon  where  a  large  body  of  persons 
are  concerned.     Comp.  Min.  FeL  30 ;  Tert.  ad  Nat.  i.  7. 

9.  animam  novam.  Comp.  Lucret.  i.  260,  '  hinc  nova  proles  Ar- 
tubus  infirmis  teneras  lasciva  per  herbas  Ludit,  lacte  mero  menteis 
percussa  novellas.' 

14.  consignatus.  This  word,  technically  belonging  to  the  pagan 
mysteries  (adv.  Val.  1),  was  adopted  by  Christians  and  applied  to  the 
rite  of  Confirmation,  '  signaculum  frontis,'  adv.  Marc.  iii.  22  ;  de 
resur.  carn.  8;  Ambrosiaster  in  Ephes.  iv.  11,  12.  *  Signum  Christi 
in  vitam  aeternam '  was  the  formula  prescribed  at  Confirmation  in  the 
Gelasian  sacramentary ;  and  *  consignati '  occurs  in  many  inscriptions 
as  the  designation  of  confirmees. 

Cupio  respondeas,  si  tanti.  '  I  want  you  to  say  whether  eter- 
nity  is  worth  all  this,  and  if  it  is  not,  then  neither  ought  it  to  be  be- 
lieved  to  be  so.' 

16.  etiamsi  volueris,  nego  te  posse.  Tertullian  confidently  appeals 
to  the  instinctive  horror  with  which  every  man  would  recoil  from  such 
crimes.  The  Gallican  Christians  (a.  D.  177)  similarly  wrote  that  they 
were  accused  of  crimes  which  they  did  not  believe  man  had  ever  com- 
mitted ;  /xrjbk  martvtiv  ct  rt  toiovto  irwiroTt  napa  dvdpunois  kyeveTo, 
Euseb.  v.  1.  12. 


Cap.  viii.]     adversus  Gentes  pro  Christianis.  3 1 

Cur  ergo  alii  possint,  si  vos  non  potestis  %  Cur  non  possitis, 
si  alii  possunt?  Alia  nos,  opinor,  natura;  cynopaene  aut 
sciapodes  1  Alii  ordines  dentium,  alii  ad  incestam  libidi- 
nem  nervi1?  Qui  ista  credis  de  homine,  potes  et  facere. 
Homo  es  et  ipse,  quod  et  Christianus.  Qui  non  potes  facere,  5 
non  debes  credere.  Homo  est  enim  et  Christianus,  et  quod 
et  tu. 

Sed  ignorantibus  subjicitur  et  imponitur.  Nihil  enim 
tale  de  Christianis  asseverari  sciebant,  observandum  utique 
sibi  et  omni  vigilantia  investigandum.  Atquin  volentibus  10 
initiari  moris  est,  opinor,  prius  patrem  illum  sacrorum  adire, 
quae  praeparanda  sint  describere.  Tum  ille :  Infans  tibi 
necessarius,  adhuc  tener,  qui  nesciat  mortem,  qui  sub  cultro 
tuo  rideat ;  item  panis,  quo  sanguinis  jurulentiam  colligas ; 
praeterea  candelabra  et  lucernae,  et  canes  aliqui  et  offulae,  15 
quae  illos  ad  eversionem  luminum  extendant,  ante  omnia  cum 
matre  et  sorore  tua  venire  debebis.  Quid,  si  noluerint,  vel 
nullae  fuerint  ?  Quid  denique  singulares  Christiani  1  Non 
erit,  opinor,  legitimus  Christianus,  nisi  frater  aut  filius.  Quid 
nunc,  et  si  ista  omnia  ignaris  praeparantur  ?     Certe  postea  20 


2.  cynopaene  aut  sciapodes :  lit.  ■  dog-faced  or  feet-shadowed ' ; 
fabulous  monstrosities  ;  see  Pliny  Nat.  Hist.  vii.  2,  '  eosdem  Sciapodes 
vocari,  quod  in  majore  aestu  humi  jacentes  supini  umbra  se  pedum 
protegant ' ;  S.  Aug.  de  civ.  Dei  xvi.  8  ;  Tert.  ad  Nat.  i.  7. 

8.  Sed  ignorantibus  subjicitur  et  imponitur.  '  But,  you  say, 
deceit  and  imposition  are  practised  on  the  ignorant  neophytes.'  Igno- 
rantibus  =  the  candidates  for  initiation,  who  must  be  supposed,  contrary 
to  all  custom,  to  have  neglected  to  make  any  inquiries  as  to  what  would 
be  expected  from  them. 

10.  Atquin  volentibus  .  .  .  opinor.  This  is  of  course  ironical. 
*  And  yet  it  occurs  to  me  as  being  usual .  .  . ' 

11.  patrem  illum  sacrorum :  the  '  magister  sacrorum '  or  director  of 
the  ritual,  the  hierophant. 

adire,  quae  praep.  sint  describere :  '  to  go  first  to  the  hiero- 
phant  and  to  take  down  the  requisite  preparations ' :  this  seems  a  pre- 
ferable  construction  to  that  which  makes  describere  =  ut  pater  ille  sac. 
tibi  describat. 

1 5.  candelabra :   '  quae  canes  annexi  deturbent,'  ad  Nat.  i.  7. 

18.  singulares  Christiani,  i.e.  solitary  neophytes,  with  no  relatives. 


32  Tertidliani  Apologeticus  .  [Cap.  ix. 

cognoscunt,  et  sustinent  et  ignoscunt.  Timent  plecti,  qui  si 
proclament,  defendi  merebuntur,  qui  etiam  ultro  perire  malint, 
quam  sub  tali  conscientia  vivere.  Age  nunc  timeant,  cur 
etiam  perseverant  1  Sequitur  enim,  ne  ultra  velis  id  te  esse, 
5  quod  si  prius  scisses,  non  fuisses. 

CAPUT  IX. 

Haec  quo  magis  refutaverim,  a  vobis  fieri  ostendam  partim 
in  aperto,  partim  in  occulto,  per  quod  forsitan  et  de  nobis 
credidistis. 

io  Infantes  penes  Africam  Saturno  immolabantur  palam 
usque  ad  proconsulatum  Tiberii,  qui  ipsos  sacerdotes  in  eisdem 
arboribus  templi  suiobumbratricibus  scelerumvotivis  crucibus 
exposuit,  teste  militia  patriae  nostrae  quae  id  ipsum  munus 
illi  proconsuli  functa  est.     Sed  et  nunc  in  occulto  perseverat 

15  hoc  sacrum  facinus.  Non  soli  vos  contemnunt  Christiani, 
nec  ullum  scelus  in  perpetuum  eradicatur,  aut  mores  suos 
aliquis  deus  mutat.  Cum  propriis  filiis  Saturnus  non  pe- 
percit,  extraneis  utique  non  parcendo  perseverabat,  quos 
quidem   ipsi   parentes    sui   offerebant,  et    libentes    respon- 

2odebant,  et  infantibus  blandiebantur,  ne  lacrimantes  immo- 
larentur.     Et  tamen  multum  homicidio  parricidium  differt. 

I .  sustinent :  '  bear  up  '  under  the  shock  of  the  discovery.  Susti- 
nere  has  the  sense  of  '  bearing  with,'  'putting  up  with,'  ch.  25  ;  and  ad 
uxor.  ii.  5  passim.  It  will  be  found  with  quite  another  meaning  in 
ch.  35,  where  see  note. 

II.  usque  ad  proconsulatum  Tiberii  :  '  down  to  the  time  of  a  pro- 
consul  under  Tiberius  ' :  so  the  expression  is  generally  explained  ;  but 
see  Dollinger,  Gent.  and  Jew  i.  488,  who  thinks  that  there  really  was 
a  proconsul  Tiberius  in  the  second  century.  In  that  case  militia  pa- 
triae  nostrae  may  contain  a  reference  to  the  soldiers  under  the  com- 
mand  of  Tertullian's  father,  the  proconsular  centurion. 

20.  ne  lacrimantes,  which  would  be  inauspicious  as  indicative  of  re- 
luctance.  The  victim  must  be  willing,  see  ch.  28,  '  divinae  rei  faci- 
undae  libens  animus  indicitur ' ;  ad  Scap.  2,  '  ab  invitis  enim  sacrificia 
[dii]  non  desiderabant  nisi  contentiosi  sunt.' 

21.  parricidium  :  here  used,  as  in  Liv.  iii.  50;  viii.  IX,  of  the 
murder  of  children  by  their  parents.  Comp.  the  use  of  parricidae  in 
ch.  35. 


Cap.  ix.]      adversus  Gentes  pro  Christianis.  33 

Major  aetas  apud  Gallos  Mercurio  prosecabatur.  Eemitto 
Tauricas  fabulas  theatris  suis.  Ecce  in  illa  religiosissima 
urbe  Aeneadarum  piorum  est  Jupiter  quidam,  quem  ludis 
suis  humano  proluunt  sanguine.  Sed  bestiarii,  inquitis.  Hoc, 
opinor,  minus  quam  hominis.  An  hoc  turpius,  quod  mali  5 
hominis  %  Certe  tamen  de  homicidio  funditur.  O  Jovem 
Christianum  et  solum  patris  filium  de  crudelitate  !  Sed 
quoniam  de  infanticidio  nihil  interest,  sacro  an  arbitrio  per- 

1.  prosecabatur :  a  sacrificial  term  used  especially  of  the  exta  vic- 
timarum ;  but  here  in  a  general  sense,  and  so  ch.  23,  46. 

2.  Tauricas  fabulas.  The  Taurians  were  a  Thracian  tribe,  living 
in  Tauric  Chersonese  (Crimea),  who  sacrificed  strangers  to  Artemis,  or 
according  to  Herod.  iv.  103,  to  Iphigenia.  Comp.  Min.  Fel.  ch.  30, 
*  Tauris  etiam  Ponticis  .  .  .  fuit  hospites  immolare.' 

3.  Jupiter  quidam :  Jupiter  Latiaris  ;  comp.  Scorp.  7  ;  Min.  Fel. 
21,  '  et  cum  Latiaris  [diciturj  cruore  perfunditur ' ;  ib.  30  ;  Lact.  i.  21  ; 
Macrob.  i.  10  ;  Plin.  xxxiv.  7. 

4.  Sed  bestiarii.  '  But  only  the  blood  of  a  criminal  already  con- 
demned  to  the  beasts,  you  say.'  A  bestiarius  {Onpioixaxr}s)  was  a  cri- 
minal  condemned  to  fight  in  the  arena  with  wild  beasts :  he  was  un- 
armed  and  sometimes  bound  (Vopisc.  Aurel.  37;  comp.  de  pudic.  22  ; 
and  below,  ch.  12,  40),  and  his  death  was  therefore  certain.  Some- 
times  unconvicted  gladiators  were  hired  to  engage  with  the  beasts  for 
the  diversion  of  the  spectators  (de  spect.  19) ;  these  were  armed  and, 
if  victorious,  rewarded.  Such  an  one  is  mentioned,  ch.  16,  as  a  mer- 
cenarius  noxius  (see  note)  :  prisoners  and  slaves  occasionally  thus 
fought  for  their  liberty.  Comp.  Cicero  in  Vatin.  17.  40 ;  pro  Sest.  64. 
135,  '  praeclara  aedilitas !   unus  leo,  ducenti  bestiarii.' 

Hoc,  opinor.  This  ironical  opinor  is  frequently  employed  by 
Tertullian.  '  And  therefore,  I  suppose,  of  less  account  than  the  blood 
of  a  man ' ! 

6.  de  homicidio  funditur :  contrasted  with  the  more  heinous 
parricidio. 

O  Jovem  Christianum.  This  may  be  regarded  as  a  bitterly 
sarcastic  adoption  of  the  heathen  charge  against  the  Christians  re- 
torted  upon  Jupiter  himself. 

7.  et  solum  patris  fllium  :  inasmuch  as  he  alone  escaped  the  fate 
which  befel  Saturn's  other  children  of  being  devoured  by  their  own 
father.  There  is  a  parallel  sarcastically  hinted  at  between  Jupiter  as 
filius  unicus  of  Saturn,  and  Christ  as  Unigenitus  Patris  Filius, 
carrying  on  the  irony  of  •  0  Jovem  Christianum ' ! 

8.  sacro  an  arbitrio :  *  whether  committed  under  religious  sanc- 
tions  or  out  of  mere  caprice.' 


34  Tertalliani  Apologeticus  [Cap.  ix. 

petretur  (licet  parricidium  homicidio  intersit)  convertar  ad 
populum.  Quot  vultis  ex  his  circumstantibus  et  in  Christi- 
anorum  sanguinem  hiantibus,  ex  ipsis  etiam  vobis  justissimis 
et  severissimis  in  nos  praesidibus  apud  conscientias  pulsem, 
5  qui  natos  sibi  liberos  enecent  ?  Siquidem  et  de  genere  necis 
differt  utique  crudelius  inaqua  spiritum  extorquetis,  aut 
frigori  et  fami  et  canibus  exponitis  ;  ferro  enim  mori  aetas 
quoque  major  optaverit.  Nobis  vero,  homicidio  semel  inter- 
dicto,  etiam  conceptum  utero,  dum  adhuc  sanguis  in  hominem 

10  delibatur,  dissolvere  non  licet.  Homicidii  festinatio  est  pro- 
hibere  nasci  ;  nec  refert  natam  quis  eripiat  animam,  an 
nascentem  disturbet :  homo  est,  et  qui  est  futurus ;  etiam 
fructus  omnis  jam  in  semine  est. 

De  sanguinis  pabulo  et  ejusmodi  tragicis  ferculis  legite, 

iSnuncubi  relatum  sit,  [est  apud  Herodotum,  opinor]  defusum 
brachiis  sanguinem  ex  alterutro  degustatum  nationes  quasdam 
foederi  comparasse.     Nescio  quid  et  sub  Catilina  tale  degus- 

4.  apud  conscientias  pulsem,  '  whose  consciences  I  prick ' ;  the 
metaphor  is  that  of  knocking  at  a  door  to  make  enquiry  (pulsare 
fores).     Contrast  the  meaning  of  '  veritatis  fores  pulsant/  de  test.  an.  1. 

5.  qui  natos  sibi  liberos  enecent.  Comp.  Lactant.  Inst.  Div. 
vi.  20  ;  and  for  the  horrible  practices  of  heathen  diviners  Euseb.  H.  E. 
vii.  10  ;  viii.  14  ;   Vit.  Const.  i.  36. 

7.  ferro  enim  mori  :  death  by  the  knife,  the  method  of  slaughter 
you  attribute  to  the  Christians. 

9.  conceptum  utero.  Abortion  and  infanticide  were  commonly 
resorted  to  by  Roman  wives ;  their  degraded  views  of  marriage  and 
the  absence  of  conjugal  love  entailing  a  morbid  distaste  for  the  joys  of 
maternity.  Wordsworth,  Church  Hist.  i.  328  ff.  Tacitus  applauds 
the  purer  moral  atmosphere  of  the  German  homes  (Q-erm.  19). 

10.  delibatur.  It  is  difficult  to  translate  this  word  literally,  though 
the  sense  in  which  it  must  be  taken  is  clear  enough.  Deliberatur  is 
an  accredited  reading,  and  is  supported  by  adv.  Marc.  iv.  2 1,  •  non  decem 
mensium  cruciatu  deliberatus.' 

Homicidii  festinatio, '  premature  murder.' 

11.  an  nascentem  disturbet,  '  or  destroy  it  while  being  produced.' 
15.  est  apud  Herodotum.     Herod.  i.  74,  ix.  70  :  comp.  Tacit.  Ann. 

xii.  47  ;  Val.  Max.  ix.  11. 

17.  sub  Catilina.  Sallust.  Catil.  22;  Florus  iv.  1,  'Additum  est 
pignus  conjuratiouis  saiiguis  humanus,  quem  circumlatum  pateris 
bibere.' 


Cap.  ix.]       adversus  Gentes  pro  Christianis.  $$ 

tatum  est.  Aiunt  et  apud  quosdam  gentiles  Scytharum 
defunctum  quemque  a  suis  comedi.  Longe  excurro.  Hodie 
istic  Belionae  sacratos  sanguis  de  femore  proscisso  parmula 
exceptus  et  suis  datus  signat.  Item  illi,  qui  munere  in  arena 
noxiorum  jugulatorum  sanguinem  recentem  [de  jugulo  de-5 
currentem  exceptum]  avida  siti  comitiali  morbo  medentes 
hauserunt.  ubi  sunt  i  item  illi,  qui  de  arena  ferinis  obsoniis 
cenant,  qui  de  apro,  qui  de  cervo  petunt  1  Aper  ille,  quem 
cruentavit,  colluctando  detersit;  cervus  ille  in  gladiatoris 
sanguine  se  jactavit.  Ipsorum  ursorum  alvei  appetuntur  10 
cruditantes  adhuc  de  visceribus  humanis.  Ructatur  proinde 
ab  homine  caro  pasta  de  homine.  Haec  qui  editis,  quantum 
abestis  a  conviviis  Christianorum  1  Minus  autem  illi  faciunt, 
qui  libidine  fera  humanis  membris  inhiant,  quia  vivos  vorant  ? 
minus  humano  sanguine  ad  spurcitiam  consecrantur,  quia  15 
futurum  sanguinem  lambunt  1  non  edunt  infantes  plane,  sed 
magis  puberes.  Erubescat  error  vester  Christianis,  qui  ne 
animalium  quidem  sanguinem  in  epulis  esculentis  habemus, 

2.  a  suis  comedi :  adv.  Marc.  i.  1;  Herod.  i.  216;  Silius  Ital. 
JPunic.  xiii.  466  ff. ;  Jerom.  adv.  Jov.  2. 

Hodie  istic.     '  To-day,  at  home  .  .  .,'  i.  e.  '  here  in  Carthage.' 

3.  Bellonae  sacratos,  etc.  Comp.  Ael.  Lamprid.  Commodus  9, 
'  Bellonae  servientes  vere  exsecare  brachium  praecepit  studio  crudeli- 
tatis'  ;  Verg.  Aen.  viii.  703,  '  Bellona  cum  sanguineo  flagello.' 

6.  comitiali  morbo  medentes,  '  as  a  cure  for  epilepsy.' 
11.  cruditantes  .  .  .  humanis.  Comp.  Salvian.  de  gub.  JDei  vi.  2, 
'  Primum,  quod  nihil  ferme  vel  criminum  vel  flagitiorum  est  quod  in 
spectaculis  non  sit ;  ubi  summum  deliciarum  genus  est  mori  homines, 
aut  .  .  .  expleri  ferarum  alvos  humanis  carnibus,  comedi  homines  cum 
circumstantium  laetitia  .  .  .  et  ut  devorari  possint  a  feris  viscera  homi- 
num,  non  licet  naturam  rerum  aliquid  habere  secretum.' 

17.  qui  ne  animalium  quidem  sanguinem.  Blood,  as  the  visible 
representation  of  *  the  life,'  was  forbidden  as  an  article  of  food  in  the 
earliest  prae-Mosaic  legislation  (Gen.  ix.  4-6  ;  comp.  Apost.  Const.  vi. 
22),  and  the  prohibition  was  reinforced  in  the  Levitical  code  (Lev. 
xvii.  10-14),  and  again  by  the  Council  of  Jerusalem  dealing  with  Gen- 
tile  converts  (Acts  xv.  20).  It  has  ever  continued  the  rule  in  the 
Eastern  Church,  and  was  long  observed  in  the  West.  Comp.  de  monog. 
5  ;  Euseb.  v.  i,  irus  dv  iraioia  cpdyoiev  oi  toiovtoi,  ots  firjde  dXoyajv  tyajv 
alua  <f>ayuv  k£ov  ;  Clem.  Alex.  Paed.  iii.  3  ;  Strom.  iv.  15  ;  Origen 
contr.  Cels.  viii.  30 ;  Cyr.  Jer.  Catech.  ix.  28  ;  xvii.  29. 

D  2 


3  6  Tertnlliani  Apologeticus  [Cap.  ix. 

qui  propterea  suffocatis  quoque  et  morticinis  abstinemus,  ne 
quo  sanguine  contaminemur  vel  intra  viscera  sepulto.  Denique 
inter  tentamenta  Christianorum  botulos  etiam  cruore  distentos 
admovetis,  certissimi  scilicet,  illicitum  esse  penes  illos,  per 
5  quod  exorbitare  eos  vultis.  Porro  quale  est,  ut  quos  sangui- 
nem  pecoris  horrere  confiditis,  humano  inhiare  credatis,  nisi 
forte  suaviorem  eum  experti  1  Quem  quidem  et  ipsum  pro- 
inde  examinatorem  Christianorum  adhiberi  ut  foculum,  ut 
acerram  oportebat.      Proinde  enim  probarentur  sanguinem 

io  humanum  appetendo,  quemadmodum  sacrificium  respuendo  ; 
alioquin  necandi  si  gustassent,  quemadmodum  si  non  immo- 
lassent.  Et  utique  non  deesset  vobis  in  auditione  custodiarum 
et  damnatione  sanguis  humanus. 

Proinde  incesti  qui  magis,  quam  quos  ipse  Jupiter  docuit  1 

isPersas  cum  suis  matribus  misceri  Ctesias  refert.  Sed  et 
Macedones  suspecti,  quia  quum  primum  Oedipum  tragoediam 
audissent,  ridentes  incesti  dolorem,  fj\awe,  dicebant,  els  ttju 
fxr)T€pa.  Jam  nunc  recogitate,  quantum  liceat  erroribus  ad 
incesta  miscenda,  suppeditante  materias  passivitate  luxuriae. 

i.  suffocatis  quoque  et  morticinis.  Acts  xv.  20;  Lev.  xxii.  8; 
Ezek.  iv.  44  (Vulg.). 

3.  inter  tentamenta,  etc.  As  a  final  proof,  amongst  other  tests 
applied  to  the  Christians  you  offer  them  puddings  filled  with  blood  : 
botulus,  according  to  Aul.  Gellius  xvii.  7.  11,  is  a  vulgar  word  equiva- 
lent  to  farcimen,  '  a  sausage ' ;  comp.  Apic.  ii.  5  :  Tert.  uses  it,  de 
jejun.  1,  of  the  stomach. 

5.  exorbitare  eos.  See  note,  ch.  6.  The  verb  is  perhaps  active 
here,  as  in  Sid.  Apol.  itpp.  v.  16,  '  to  turn  them  aside.' 

8.  ut  foculum,  ut  acerram  :  '  just  as  much  as  the  brazier  and  the 
incense-box ' :  these  were  the  usual  tentamenta  Christianorum,  the  burn- 
ing  of  a  few  grains  of  incense  and  invoking  the  genius  of  the  emperor  ; 
ch.  28,  32  ;  de  idol.  24,  'ut  idololatriae  devitandae  vacaremus.  Haec 
erit  lex  nostra  .  .  .  propria  Christianorum,  per  quam  ab  ethnicis  agno- 
scimur  et  examinamur  ' ;  adv.  Marc.  i.  27,  'quid  non  et  in  persecutio- 
nibus  statim  oblata  acerra  animam  negatione  lucraris  '  ?  Acta  SS. 
Perp.  et  Felic.  ii.  2,  <  Fac  sacrum  pro  salute  imperatorum.  Et  ego 
respondi,  Non  facio.'     Euseb.  iv.  15. 

12.  custodiarum,  *  of  prisoners,'  as  below,  ch.  44;  Sueton.  Tib.  61, 
1  in  recognoscendis  custodiis.' 

19.  suppeditante  .  .  .  luxuriae.  '  The  promiscuousness  of  your 
profligacy  supplying  the  occasions  of  incest.' 


Cap.  ix.]       adversus  Gentes  pro  Christianis.  37 


Imprimis  filios  exponitis  suscipiendos  ab  aliqua  praetereunte 
misericordia  extranea,  vel  adoptandos  melioribus  parentibus 
emancipatis.  Alienati  generis  necesse  est  quandoque  memo- 
riam  dissipari ;  et  semel  error  impegerit,  exinde  jam  tradux 
proficiet  incesti,  serpente  genere  cum  scelere.  Tunc  deinde  5 
quocumque  in  loco,  domi,  peregre,  trans  freta,  comes  est 
libido,  cujus  ubique  saltus  facile  possunt  alicubi  ignaris 
filios  paugere  vel  ex  aliqua  seminis  portione;  ut  ita 
sparsum  genus  per  commercia  humana  concurrat  in  memo- 
rias  suas,  neque  eas  coitus  incesti  sanguinis  agnoscat.  Nos  10 
ab  isto  eventu  diligentissima  et  fidelissima  castitas  sepsit, 
quantumque  ab  stupris  et  ab  omni  post  matrimonium 
excessu,  tantum  et  ab  incesti  casu  tuti  sumus.  Quidam 
multo  securiores  totam  vim  hujus  erroris  virgine  continentia 
depellunt,  senes  pueri.  Haec  in  vobis  esse  si  consideraretis,  15 
proinde  in  Christianis  non  esse  perspiceretis.     Iidem  oculi 

2.  melioribus  parentibus  :  perhaps  in  both  senses,  morally  and 
socially  superior. 

3.  emancipatis.  This  is  the  technical  legal  term  for  the  release  of 
a  son  from  the  patria  potestas,  and  for  the  formal  surrender  of  all 
right  of  possession  in  a  thing. 

Alienati,   '  discarded ' ;  properly,  in  commercial  terminology  of 
property  transferred  to  another  by  sale. 

4.  semel  error  impegerit,  '  should  a  mistake  once  occur.' 
tradux :  lit.  '  an  oifshoot  of  a  vine  trained  for  propagation,'  here 

fig.  for  '  the  transmission  '  of  the  incest.     Comp.  ch.  7. 

9.  concurrat  in  memorias  suas  :  i.  e.  '  may  unite  with  their  own 
blood  relatives ' ;  memorias,  alluding  to  the  family  likeness  acting  as  a 
reminder,  is  here  used  of  different  descendants  of  the  same  father,  un- 
wittingly  intermarrying.  Comp.  the  old  English  use  of  '  memory  '  in 
*  As  you  like  It/  ii.  3.  3,  *  0  you  memory  Of  old  Sir  Rowland' ! 

11.  fidelissima  castitas.  The  chastity  of  the  Christians  was  a 
fact  boldly  appealed  to  by  the  early  apologists ;  see  above,  ch.  2  ; 
Justin  Mart.  Apol.  i.  18;  Origen  contr.  Cels.  1  ;  Minuc.  Fel.  31  ; 
Athan.  de  Incarn.  48. 

13.  excessu.     See  note,  ch.  22. 

14.  multo  securiores,  '  far  less  troubled.' 

totam  vim  .  .  .  depellunt :  a  military  metaphor ;    see  note, 
ch.  24. 

15.  senes  pueri.  One  of  Tertullian's  condensed  epigrammatic 
phrases  :  '  in  years  old  men,  in  innocence  childreu.' 


38  Tertulliani  Apologeticus  [cap.x. 

renuntiassent  utrumque.  Sed  caecitatis  duae  species  facile 
concurrunt,  ut  qui  non  vident  quae  sunt,  videre  videantur 
quae  non  sunt.  Sic  per  oninia  ostendam.  Nunc  de  mani- 
festioribus  dicam. 


5  CAPUT   X. 

Deos,  inquitis,  non  colitis,  et  pro  imperatoribus  sacrificia 

non  impenditis.     Sequitur  ut  eadem  ratione  pro  aliis  non 

sacrificemus,  quia  nec  pro  nobis  ipsis,  semel  deos  non  colendo. 

Itaque  sacrilegii  et  majestatis  rei  convenimur.     Summa  haec 

10  caussa,  imo  tota  est,  et  utique  digna  cognosci,  si  non  prae- 

6.  Deos,  inquitis,  non  colitis.  Tertullian  now  takes  up  tho  two 
main  charges  brought  against  the  Christians,  Sacrilege  and  Disloyalty. 
The  consideration  of  the  first  accusation  occupies  ch.  10-27  ;  of  the 
second  ch.  28-38.  The  charge  of  sacrilege  was  based  upon  the  grounds 
that  the  Christians  neglected  the  prescribed  worship  of  the  gods,  and 
that  they  had  no  temples  or  sacrifices :  comp.  Lactant.  ii.  2  ;  Min. 
Felix  10  ;  and  the  sentence  under  which  S.  Cyprian  was  condemned, 
Acta  procons.  4,  '  diu  sacrilega  mente  vixisti  .  .  .  et  inimicum  te  diis 
Komanis  et  sacris  legibus  constituisti.' 

7.  pro  aliis  non  sacrificemus.  Tertullian  is  referring  to  sacrifices 
in  the  heathen  conception  of  them  :  elsewhere  he  agrees  with  all  the 
early  Fathers  in  regarding  the  Holy  Eucharist  as  the  Cbristian  Sacri- 
fice :  de  orat.  19  pass.;  de  cult.fem.  ii.  II, '  sacrificium  offertur,  aut 
Dei  verbum  administratur ' ;  comp.  Justin  Mart.  dial.  c.  Tryph.  41. 
See  Sacrifice  in  Dict.  Chr.  Ant.,  and  a  suggestive  chapter  in 
Maclear's  JSvidential  value  of  H.  Euch.,  Part  i.  ch.  3.  pp.  45  ff. 

9.  majestatis  :  sc.  laesae:  ch.  28,  'laesae  augustioris  majestatis.' 
The  early  Eoman  law  against  treason  (perduellio)  had  been  extended 
in  its  application  by  various  enactments  until,  in  the  time  of  Tiberius 
(when  the  sacredness,  theoretically  ascribed  to  the  state,  had  become 
attached  to  the  person  of  the  emperor),  any  act  which  tended  to  bring 
the  commonwealth,  the  laws,  or  the  emperor  into  contempt  was  pun- 
ishable  under  the  charge  of  majestas.  The  professors  of  Christianity 
were  liable  under  the  Julian  law  of  majestas,  as  members  of  an  illicit 
combination;  and,  more  obviously,  as  bad  subjects  who  refused  the 
customary  acts  which  betokened  loyalty  to  the  emperor  and  compliance 
with  the  laws  ;  see  below,  ch.  28  :  and  on  the  law  of  treason,  Merivale 
Hist.  Rom.  v.  247  ff. 

convenimur  :  '  we  are  judicially  accused ' ;  this  forensic  use  of 
convenire  recurs  frequently,  e.g.  ch.  28,  31,  35  ;  ad  Nat.  i.  17. 

10.  praesumptio :  lit.  'a  hasty  decision  on  insufficient  evidence,' 


Cap.  x.]        adversus  Gentes  pro  Christianis.  39 

sumptio  aut  iniquitas  judicet,  altera  quae  desperat,  altera 
quae  recusat  veritatem.  Deos  vestros  colere  desinimus,  ex 
quo  illos  non  esse  cognoscimus.  Hoc  igitur  exigere  debetis, 
uti  probemus  non  esse  illos  deos,  et  idcirco  non  colendos, 
quia  tunc  demum  coli  debuissent,  si  dii  fuissent.  Tunc  ets 
Christiani  puniendi,  si  quos  non  colerent,  quia  putarent  non 
esse,  constaret  illos  deos  esse. 

Sed  nobis,  inquitis,  dii  sunt.     Appellamus  et  provocamus 
a  vobis  ipsis  ad  conscientiam  vestram ;  illa  nos  judicet,  illa 
nos  condemnet,  si  poterit  negare  omnes  istos  deos  vestros  10 
homines  fuisse.     Sed  et  ipsa  inficias  si  ierit,  de  suis  antiqui- 

'  prejudice ' ;  and  so  used  ch.  49  :  here  in  a  similar  way  of  the  philo- 
sophic  cynicism  which  asks  '  Quid  est  veritas '  ?  despairing  of  its  ac- 
cessibility.  Comp.  Min.  Felix  1.  Praesumptio  became  an  ordinary 
term  of  reproach  against  the  Christians  like  dementia,  obstinatio,  etc. ; 
comp.  ad  Nat.  i.  19  ;  de  test.  anim.  4. 

2.  Deos  vestros  colere  desinimus.  Their  consciousness  of  the 
falsity  of  the  heathen  gods  impelled  the  Christians  to  go  further  and 
directly  assail  the  worship  of  them :  Justin  Mart.  Apol.  i.  5.  Hence 
the  popular  outcry  '  Tolle  sacrilegos ' !  '  Christiani  non  sint ' ;  Atpe  rovs 
adiovs.  Mart.  S.  Polyc.  9  ;  Euseb.  iv.  15  ;  comp.  Acts  xxii.  22.  As  early 
as  Domitian's  time  Christians  were  denounced  as  '  atheists,'  this  being 
the  specific  indictment  against  Flavius  Clemens  and  his  wife,  Dion  Cass. 
lxvii.  14 ;  and  this  charge  is  met  with  in  Minucius  Felix,  Tertullian, 
Origen,  Lactantius,  and  Arnobius :  see  Gibbon  ii.  225  ;  and  Merivale 
Hist.  Bom.  vii.  381,  that  it  was  'the  last  refuge  of  declining  Paganism, 
and  showed  a  fear  of  Christianity  which  had  never  been  excited  by 
Judaism.' 

5.  Tunc  et:  introducing  a  logical  sequence:  'and  then  it  will 
follow,  of  course,  that  the  Christians  too  must  be  punished,  if  .  .  .' 

8.  Sed  nobis,  inquitis,  dii  sunt.  Tertullian  anticipates  and 
answers  three  pleas  put  forward  by  his  opponents,  of  which  this  is 
the  first.  '  The  gods  are  gods  to  us,  though  you  may  be  indifferent  to 
their  claims.'  It  is  taken  up  again  ch.  13.  Here  Tertullian  contents 
himself  with  an  appeal  to  the  heathen  conscience  to  deny,  if  it  can, 
that  the  pagan  gods  were  originally  mortal  men.  This  leads  up  to  the 
consideration  of  the  second  heathen  plea  in  the  next  chapter. 

Appellamus  et  provocamus.  These  are  technical  juridical 
terms  for  '  carrying  an  appeal  to  a  higher  court.'  '  We  protest  and 
appeal  from  yourselves  to  your  consciences.' 

11.  inficias  si  ierit :  inficias  ire  in  legal  terminology  = '  to  contest 
a  point  at  law,'  '  to  deny.' 

suis  antiquitatum  instrumentis.  The  Euhemeristic  theory  that 


40  Tertulliani  Apologeticus  [cap.x. 

tatum  instrumentis  revincetur,  de  quibus  eos  didicit,  testi- 
monium  perliibentibus  ad  hodiernum  et  civitatibus,  in  quibus 
nati  sunt,  et  regionibus,  in  quibus  aliquid  operati  vestigia 
reliquerunt,  in  quibus  etiam  sepulti  demonstrantur.  Nec 
5ego  per  singulos  decurram,  tot  ac  tantos,  novos,  veteres, 
barbaros,  Graecos,  Komanos,  peregrinos,  captivos,  adoptivos, 
proprios,  communes,  masculos,  feminas,  rusticos,  urbanos, 
nauticos,  militares ;  otiosum  est  etiam  titulos  persequi,  ut 
colligam  in  compendium,  et  hoc  non  quo  cognoscatis,  sed 

10  recognoscatis ;  certe  enim  oblitos  agitis.  Ante  Saturnum 
deus  penes  vos  nemo  est,  ab  illo  census  totius  vel  potioris  vel 
notioris  divinitatis.  Itaque  quod  de  origine  constiterit,  id 
de  posteritate  conveniet.  Saturnum  itaque,  si  quantum 
litterae  docent,  neque  Diodorus  Graecus,  aut  Thallus,  neque 

15  Cassius  Severus,  aut  Cornelius  Nepos,  neque  ullus  commen- 
tator  ejuscemodi  antiquitatum  aliud  quam  hominem  promul- 
gaverunt;  si  quantum  rerum  argumenta,  nusquam  invenio 

the  gods  were  deified  men  was  often  appealed  to  by  Christian  writers 
in  their  arguments  against  the  pagan  mythology  :  e.  g.  Min.  Felix  21 ; 
Theoph.  ad  Autol.  i.  7;  Clem.  Alex.  Cohort.  2,  4;  Lactant.  i.  11  ; 
Aug.  de  civ.  Dei  vi.  7  ;  vii.  26 ;  comp.  Cicero  de  nat.  deor.  ii.  42,  '  Ab 
Euhemero  autem  et  mortes  et  sepulturae  demonstrantur  deorum.' 
From  a  pagan  point  of  view  the  books  of  Euhemerus  were  sceptical 
and  rationalistic,  but  their  popularity  was  great,  and  Ennius  translated 
them  into  Latin. 

I.  testimonium  perhibentes.  The  technical  legal  phrase,  'to 
bear  witness';  and  so  used  S.  John  i.  8  (Vulg.),  '  ut  testimonium  per- 
hiberet  de  lumine ' ;  v.  30  ff.,  etc. 

8.  titulos.     See  note,  ch.  1. 

10.  oblitos  agitis.  Comp.  ch.  37,  'hostes  exsertos  agere/  '  act  the 
part  of  avowed  enemies.' 

II.  census  :  see  note,  ch.  7. 

13.  Saturnum  itaque.     Min.  Fel.  22;  Lact.  i.  13. 

14.  Thallus.     See  note,  ch.  19. 

15.  Cassius  Severus.  Not  Cassius  Severus,  thesatirist  and  orator, 
who  was  banished  by  Augustus  and  died  A.  D.  33,  but  Lucius  Cassius 
Hemina,  a  Koman  annalist  (cir.  B.  C.  140),  who  wrote  a  history  of 
Rome  from  the  earliest  times  to  the  end  of  the  third  Punic  war. 

commentator :  a  rare  post-class.  word,  in  general  signifying 
•  contriver,'  but  Tertullian  uses  it  again  de  res.  carn.  33,  in  the  sense 
of '  author.' 


Cap.  x.]        adversns  Gentes  pro  Christianis.  41 

fideliora,  quam  apud  ipsam  Italiam,  in  qua  Saturnus  post 
multas  expeditiones  postque  Attica  hospitia  consedit,  exceptus 
a  Jano,  vel  Jane,  ut  Salii  volunt.  Mons,  quem  incoluerat, 
Saturnius  dictus ;  civitas,  quam  depalaverat,  Saturnia  usque 
nunc  est ;  tota  denique  Italia,  post  Oenotriam,  Saturnia  cog-  5 
nominabatur.  Ab  ipso  primum  tabulae  et  imagine  signatus 
nummus,  et  inde  aerario  praesidet.  Tamen  si  homo  Saturnus, 
utique  ex  homine,  et  quia  ab  homine  non  utique  de  caelo  et 
terra.  Sed  cujus  parentes  ignoti  erant,  facile  fuit  eorum 
filium  dici,  quorum  et  omnes  possumus  videri.  Quis  enim  10 
non  caelum  et  terram  matrem  et  patrem  venerationis  et 
honoris  gratia  appellet,  vel  ex  consuetudine  humana,  qua 
ignoti  vel  ex  inopinato  apparentes  de  caelo  supervenisse 
dicuntur  1  Proinde  Saturno  repentino  ubique  caelitem  con- 
tigit  dici.  Nam  et*terrae  filios  vulgus  vocat,  quorum  genus  15 
incertum  est.  Taceo  quod  ita  rudes  tunc  homines  agebant, 
ut  cujuslibet  novi  viri  aspectu  quasi  divino  commoverentur, 
quum  hodiejam  politi,  quos  ante  paucos  dies  luctu  publico 
mortuos  sint  confessi,  in  deos  consecrent.  Satis  jam  de 
Saturno,  licet  paucis.  Etiam  Jovem  ostendemus  tam  hominem  20 
quam  ex  homine,  et  deinceps  totum  generis  examen  tam 
mortale  quam  seminis  sui  par. 

2.  exceptus  a  Jano.    Aur.  Vict.  orig.  gent.  Rom.  3. 

4.  depalaverat :  a  late  word  ;  lit.  *to  mark  off  with  palings  (pali),' 
and  so  '  to  found,'  '  establish.'  The  word  recurs  only  Tert.  adv.  Herm. 
29,  '  depalans  quodammodo  mundum  ' ;  and  adv.  Marc.  v.  6,  '  depala- 
torem  disciplinae  divinae ' ;  in  both  of  which  cases  it  is  better  con- 
nected  with  depdlare  than  with  depalare  (from  palam). 

6.  imagine  signatus  nummus.  Isid.  Orig.  xvi.  17;  Aur.  Vict. 
orig.  gent.  Rom.  3. 

9.  Sed  cujus  parentes.     Cf.  Aur.  Vict.  ib.  i.  2. 

13.  apparentes  de  caelo  supervenisse.  Comp.  Acts  xiv.  12 ; 
xxviii.  6.  The  expression  is  a  proverbial  one,  taken  from  the  thea- 
trical  contrivances,  and  answers  to  the  Greek  ovpavo-rreTcis ;  comp. 
above,  ch.  4,  '  neque  enim  de  caelo  ruit.' 

15.  terrae  filios.  A  proverbial  mode  of  designating  a  man  of  un- 
known  origin  :  Pers.  vi.  59  ;  Cicero  Att.  i.  13.  4. 

19.  in  decs  consecrent :  referring  to  the  apotheosis  of  the  emperors. 


42  Tertulliani  Apologeticus  [Cap.  xi. 


CAPUT  XI. 

Et  quoniam,  sicut  illos  homines  fuisse  non  audetis  negare, 
ita  post  mortem  deos  factos  instituistis  asseverare,  caussas 
quae  hoc  exegerint  retractemus.  Imprimis  quidem  necesse 
5  est  concedatis  esse  aliquem  sublimiorem  Deum  et  mancipem 
quemdam  divinitatis,  qui  ex  hominibus  deos  fecerit.  Nam 
neque  sibi  illi  potuissent  sumere  divinitatem,  quam  non  habe- 
bant,  nec  alius  praestare  eam  non  habentibus,  nisi  qui  proprie 
possidebat.     Ceterum  si  nemo  esset,  qui  deos  faceret,  frustra 

10  praesumitis  deos  factos  auferendo  factorem.  Certe  quidem 
si  ipsi  se  facere  potuissent,  numquam  homines  fuissent,  possi- 
dentes  apud  se  scilicet  melioris  condicionis  potestatem.  Igitur 
si  est  qui  faciat  deos,  revertor  ad  caussas  examinandas  facien- 
dorum  ex  hominibus  deorum,  nec  ullas  invenio,  nisi  si  minis- 

15  teria  et  auxilia  officiis  divinis  desideravit  ille  magnus  Deus. 

Primo  indignum  est,  ut  alicujus  opera  indigeret,  et  qui- 

dem  mortui,  quum  dignius  ab  initio  deum  aliquem  fecisset, 

qui  mortui   erat   operam    desideraturus.      Sed  nec    operae 

locum  video.     Totum  enim  hoc  mundi  corpus  sive  innatum 

20  et  infectum  secundum  Pythagoram,  sive  natum  et  factum 
secundum  Platonem,  semel  utique  in  ista  constructione 
dispositum  et  instructum  et  ordinatum  cum  omnis  ratio- 
nis    gubernaculo  inventum   est.     Imperfectum    non    potuit 


2.  Et  quoniam.  This  is  the  second  heathen  plea  :  '  If  our  gods  were 
men,  they  were  deified  after  their  death  and.  are  really  gods  now.' 
Tertullian  disposes  of  this  by  showing  that  in  that  case  there  must  be 
a  Deus  deorum  greater  than  they,  Who  had  power  to  make  them  gods. 
Yet,  even  so,  no  reason  can  be  alleged  for  such  action,  which  would 
imply  imperfection  in  the  original  constitution  of  the  universe. 

4.  retractemus.     See  note,  ch.  25. 

5.  mancipem  :  a  solitary  instance  of  manceps  in  the  sense  of  '  pro- 
prietor^^iw  proprie  possidet,  below.  Tertullian  employs  the  word 
in  the  sense  of  auctor  or  magister,  de  spect.  10 ;  de  idol.  1. 

19.  innatum  et  infectum,  i.  e.  spontaneously  generated. 

23.  Imperfectum  non  potuit  esse.     The  universe  from  its  very 


Cap.  xi.]      adversus  Gentes  pro  Christianis.  43 

esse,  quod  perfecit  omnia.  Nihil  Saturnum  et  Saturniam 
gentem  exspectabat.  Vani  erunt  homines,  nisi  certi  sint,  a 
primordio  et  pluvias  de  caelo  ruisse,  et  sidera  radiasse,  et 
lumina  floruisse,  et  tonitrua  mugisse  et  ipsum  Jovem,  quae 
in  manu  ejus  ponitis,  fulmina  timuisse ;  item  omnem  frugem  5 
ante  Liberum  et  Cererem  et  Minervam,  imo  ante  illum  ali- 
quem  principem  hominem  de  terra  exuberasse,  quia  nihil  con- 
tinendo  et  sustinendo  homini  prospectum  post  hominem  potuit 
inferri.  Denique  invenisse  dicuntur  necessaria  ista  vitae,  non 
instituisse.  Quod  autem  invenitur,  fuit ;  et  quod  fuit,  non  10 
ejus  deputabitur,  qui  invenit,  sed  ejus  qui  instituit :  erat  enim, 
antequam  inveniretur.  Ceterum  si  propterea  Liber  deus, 
quod  vitem  demonstravit,  male  cum  Lucullo  actum  est,  qui 
primus  cerasa  ex  Ponto  Italiae  promulgavit,  quod  non  est 
propterea  consecratus,  ut  novae  frugis  auctor,  quia  inventor  i§ 
et  ostensor.  Quamobrem  si  ab  initio  et  instructa  et  certis 
exercendorum  officiorum  suorum  rationibus  dispensata  uni- 
versitas   constitit,   vacat   ex   hac    parte    caussa  allegendae 

first  constitution  perfectly  discharged  all  its  f unctions  (perfecit  omnia)  ; 
and  therefore  needed  not  the  intervention  of  the  heathen  gods  to  en- 
sure  its  perfection.     Comp.  Arnob.  i.  15. 

4.  lumina  floruisse  :  •  the  sun  and  moon  have  been  bright ' ; 
chiefiy  a  poetical  use  ofjloreo,  found  in  Ennius  and  Lucretius.  But 
Tertullian  again  adv.Marc.  iv.  42,  '  caelum  luminibus  fioruisse.'  Comp. 
Lucr.  iv.  452,  'Bina  lucernarum  fiorentia  lumina  flammis.' 

7.  continendo  :  '  for  the  preservation,'  etc.  ;  comp.  ch.  17,  *  quibus 
continemur ' ;  Arnob.  ii.  21,  'quibus  vita  succingitur  et  continentur 
humana  ' ;  Lact.  de  mort.pers.  5,  '  Dei  regentis  et  continentis  universa.' 

9.  Denique  invenisse  dicuntur :  sc.  dii.  The  fact  that  the 
gods  are  popularly  said  to  have  discovered  those  natural  products  with 
respect  to  which  they  exercise  bounty,  or  with  which  they  are 
associated,  implies  the  preexistence  of  the  objects  discovered. 

1  o.  Quod  autem  invenitur,  fuit.  '  But  what  is  discovered  must 
already  have  existence.' 

16.  ostensor:  a  word  of  patristic  latinity,  a  '  notifier,'  or  *ex- 
hibitor.' 

18.  vacat  ex  hac  parte  :  '  from  this  point  of  view  there  is  noreason 
for  electing  men  into  the  rank  of  gods  ';  see  note,  ch.  1.  Allegere  in 
is  constantly  used  by  Suetonius  for  election  into  some  office  or  cor- 
poration. 


44  Tertulliani  Apologeticus  [Cap.  xi. 

humanitatis  in  divinitatem,  quia  quas  illis  stationes  et  potes- 
tates  distribuistis,  tam  fuerunt  ab  initio,  quam  et  fuissent, 
etiamsi  deos  istos  non  creassetis. 

Sed  convertimini  ad  caussam  aliam,  respondentes  collati- 

5  onem  divinitatis  meritorum  remunerandorum  fuisse  rationem. 
Et  hinc  concedetis,  opinor,  illum  Deum  deificum  justitia 
praecellere,  qui  nec  temere,  nec  indigne  nec  prodige  tantum 
praemium  dispensarit.  Volo  igitur  merita  recensere,  an 
ejusmodi  sint,  ut  illos  in  caelum  extulerint,  et  non  potius 

10  in  imum  tartarum  demerserint,  quem  carcerem  poenarum 
infernarum  cum  multis  affirmatis.  Illuc  enim  abstrudi 
solent  impii  quique  in  parentes,  et  in  sorores  incesti,  et  mari- 
tarum  adulteri,  et  virginum  raptores  et  puerorum  contami- 
natores,  et  qui  saeviunt,  et  qui  occidunt,  et  qui  furantur,  et 

i5qui  decipiunt,  et  quicumque  similes  sunt  alicujus  dei  vestri, 
quem  neminem  integrum  a  crimine  aut  vitio  probare  poteritis, 
nisi  hominem  negaveritis.  Atquin  ut  illos  homines  fuisse 
non  potestis  negare,  etiam  istae  notae  accedunt,  quae  nec 
deos  postea  factos  credi  permittunt.      Si  enim  talibus  vos 

20  puniendis  praesidetis,  si  commercium,  colloquium,  convictum 
malorum  et  turpium  probi  quique  respuitis,  horum  autem 
pares  Deus  ille  majestatis  suae  consortio  ascivit,  quid  ergo 
damnatis,  quorum  collegas  adoratis  %  Suggillatio  est  in 
caelo  vestra  justitia.  Deos  facite  criminosissimos  quosque,  ut 

25  placeatis  diis  vestris.     Illorum  est  honor  consecratio   coae- 

4.  Sed  convertimini.  Third  heathen  plea  :  '  They  were  deified  as 
a  reward  of  their  merits.'  Tertullian  replies  that  the  impious  crimes 
of  which  they  were  guilty  rendered  them  worthy  of  anything  but  dei- 
fication;  while  if  certain  virtues  be  conceded  them,  for  the  sake  of 
argument,  better  men  have  been  overlooked.  Comp.  Athanasius'  use 
of  the  same  argument,  contr.  Gentes  18. 

11.  cum  multis  :  '  you  with  many  others';  but  the  reading  cum 
vultis,  'when  you  admit  anything  on  the  subject  at  all,'  is  pre- 
ferable. 

12.  solent :  *  are  accustomed  to  be  thrust ' ;  i.  e.  by  your  writers  who 
treat  of  the  subject  of  future  rewards  and  punishments. 

23.  Suggillatio  :  lit.  *  a  black  and  blue  bruise,'  and  so  ?  an  affront,' 
'  a  gibe.'    The  verb  occurs  ch.  4,  39. 


Cap.  xii.]      adversus  Gentes  pro  Christianis.  45 

qualium.  Sed  ut  omittam  hujus  indignitatis  retractatum 
probi  et  integri  et  boni  fuerint.  Quot  tamen  potiores  viros 
apud  inferos  reliquistis  %  aliquem  de  sapientia  Socratem,  de 
justitia  Aristidem,  de  militia  Themistoclem,  de  sublimitate 
Alexandrum,  de  felicitate  Polycratem,  de  copia  Croesum,  5 
de  eloquentia  Demosthenem  I  Quis  ex  illis  diis  vestris 
gravior  et  sapientior  Catone,  justior  et  militarior  Scipione  3 
quis  sublimior  Pompeio,  felicior  Sulla,  copiosior  Crasso,  elo- 
quentior  Tullio  %  Quanto  dignius  istos  deos  ille  assumendos 
exspectasset,  praescius  utique  potiorum  %  Properavit,  opinor,  10 
et  caelum  semel  clusit,  et  nunc  utique  melioribus  apud  inferos 
mussitantibus  erubescit. 


CAPUT  XII. 

Cesso  jam  de  istis,  ut  qui  sciam  me  ex  ipsa  veritate 
demonstraturum  quid  non  sint,  quum  ostendero  quid  sint.  15 
Quantum  igitur  de  diis  vestris,  nomina  solummodo  video 
quorundam  veterum  mortuorum,  et  fabulas  audio,  et  sacra 
de  fabulis  recognosco;  quantum  autem  de  simulacris  ipsis, 
nihil  aliud  deprehendo,  quam  materias  sorores  esse  vascu- 

2.  fuerint :  '  suppose  they  were  .  .  .' 

3.  de  sapientia  Socratem.     Plin.  vii.  31  ;  Val.  Max.  iii.  4;  see 
below,  ch.  46. 

de  justitia  Aristidem.  Aristides,  so  celebrated  among  the 
Greeks  and  especially  at  Athens  for  his  justice  and  equity,  that  he 
received  the  cognomen  6  5'iKaios.     Plut.  vit.  Arist. 

4.  militia :  '  military  skill ' ;  Florus  iv.  5  uses  the  word  for  '  sol- 
dierly  courage ' ;  contrast  its  use  by  Tertullian  above,  ch.  9. 

5.  de  felicitate  Polycratem.     Val.  Max.  vi.  9.  5. 

6.  de  eloquentia  Demosthenem.     Val.  Max.  iv.  5  ;  viii.  7. 

7.  militarior  Scipione.     Plin.  vii.   27;    see  also  ib.  26,  44,  30; 
ii.  54. 

9.  Quanto  dignius  .  .  .  ille  :    i.  e.  *  sublimior  deus  et  manceps 

divinitatis,'  above. 

17.  sacra  de  fabulis  :  'religious  rites  founded  upon  the  fables.' 
19.  materias  sorores  :  '  similar  substances.'     Comp.  Isaiah  xliv.  ff. 

for  the  same  satirical  argument. 


46  Tertulliani  Apologeticus  [Cap.  xii. 

Jorum  instrumentorumque  communium,  vel  ex  iisdem  vasculis 
et  instrumentis  quasi  fatum  consecratione  mutantes,  licentia 
artis  transfigurante,  et  quidem  contumeliosissime  et  in  ipso 
opere  sacrilege,  ut  revera  nobis  maxime,  qui  propter  deos 

5  ipsos  plectimur,  solatium  poenarum  esse  possit,  quod  eadem 
et  ipsi  patiuntur,  ut  fiant.  Crucibus  et  stipitibus  imponitis 
Christianos :  quod  simulacrum  non  prius  argilla  deformat 
cruci  et  stipiti  superstructa  1  In  patibulo  primum  corpus 
dei  vestri  dedicatur.    TJngulis  deraditis  latera  Christianorum ; 

ioat  in  deos  vestros  per  omnia  membra  validius  incumbunt 
asciae,  et  runcinae,  et  scobinae.  Cervices  ponimus:  ante 
plumbum  et  glutinum  et  gomphos  sine  capite  sunt  dii  vestri. 
Ad  bestias  impellimur,  certe  quas  Libero,  et  Cybele,  et 
Caelesti  applicatis.     Ignibus  urimur:    hoc  et   illi  a  prima 


6.  ut  fiant :  '  in  the  process  of  their  manufacture.' 

Crucibus  et  stipitibus  :  with  the  methods  of  torture  here  men- 
tioned  comp.  those  in  the  passage  ch.  30,  *  sic  itaque  nos  ad  Deum  ex- 
pansos  ungulae  fodiant,  cruces  suspendant,'  etc. ;  and  de  pudic.  22. 
For  the  barbarities  of  the  Neronian  persecution  see  Tacitus  A  nn.  xv. 
44,  '  Et  pereuntibus  addita  ludibria,  ut  ferarum  tergis  contecti,  laniatu 
canum  interirent,  aut  crucibus  adfixi,  aut  flammandi,  atque,  ubi  defe- 
cisset  dies,  in  usum  nocturni  luminis  urerentur.'  Comp.  Euseb.  v.  1 
for  the  martyrdoms  in  Gaul  under  Marcus  Aurelius  ;  and  viii.  13  for 
the  Diocletian  cruelties,  A.  D.  303  :  see  the  opening  chapter  of  Bright's 
History  ofthe  Church,  a.d.  313-451. 

7.  argilla  =  dpyiWos  (dpyfjs,  white),  'white  clay/  'potters  earth,' 
'  argil.'  The  word  occurs  chiefiy  in  writers  on  husbandry,  e.  g.  Palla- 
dius  and  Columella;  comp.  Verg.  Georg.  ii.  180. 

9.  dedicatur.     See  note,  ch.  5. 

13.  Ad  bestias  .  .  .  Libero,  etc.  Bacchus,  Cybele,  and  Caelestis 
were  often  represented  in  chariots  drawn  by  lions,  lynxes,  and  tigers  ; 
comp.  Lucret.  ii.  600  ;  Verg.  Aen.  iii.  1 1 1  ff.  Juno-Caelestis  was  wor- 
shipped  at  Carthage  under  the  figure  of  a  virgin  carried  to  heaven  by 
a  lion ;  Apuleius  Metamorph.  6,  '  Magni  Jovis  germana  et  conjuga : 
sive  tu  Sami  .  .  .  tenes  vetusta  delubra,  sive  celsae  Carthaginis, 
quae  te  virginem  vectura  leonis  caelo  commeantem  percolit,  beatas 
sedes  frequentas,'  etc.  On  Christians  thrown  to  the  beasts  comp. 
ch.  40. 

14.  Caelesti.  See  the  Introduction,  p.  xi,  and  below,  ch.  23,  24, 
where  Tertullian  indicates  Caelestis  as  the  national  divinity  of  Africa. 
Comp.    Augustine    Serm.   cvi.     12,    .'Carthago    in    nomine    Christi 


Cap.  xii.]     adversus  Gentes  pro  Christianis.  47 

quidem  massa.  In  metalla  damnamur:  inde  censentur  dii 
vestri.  In  insulas  relegamur :  solet  et  in  insulis  aliquis 
deus  vester  aut  nasci  aut  mori.  Si  per  haec  constat  divinitas 
aliqua,  ergo  qui  puniuntur  consecrantur,  et  numina  erunt 
dicenda  supplicia.  Sed  plane  non  sentiunt  has  injurias  et5 
contumelias  suae  fahricationis  dii  vestri,  sicut  nec  obsequia. 
O  impiae  voces,  o  sacrilega  convicia !  infrendite,  inspumate ! 
iidem  estis,  qui  Senecam  aliquem  pluribus  et  amarioribus  de 
vestra  superstitione  perorantem  reprehendistis.  Igitur  si 
statuas  et  imagines  frigidas  mortuorum  suorum  simillimas  10 
non  adoramus,  quas  milvi  et  mures  et  araneae  intelligunt, 
nonne  laudem  magis,  quam  poenam,  merebatur  repudium 
agniti  erroris  ]     Possumus   enim   videri   laedere   eos,   quos 


manet  et  olim  eversa  est  Caelestis;  quia  non  fuit  caelestis  sed 
terrestris.'  See  Dbllinger  Gent.  and  Jeto  i.  438;  Milman  Hist. 
Christ.  ii.  1 75. 

1 .  In  metalla  damnamur.  '  We  are  condemned  to  the  mines  :  it 
is  from  thence  that  your  gods  derive  their  being ' ;  see  note  on  census, 
ch.  7  ;  and  below,  ch.  29.  The  marble  quarries  of  the  Chersonese,  and 
the  mines  in  Sicily,  Spain,  Macedonia,  and  Arabia  were  freqnently 
selected  for  the  penal  servitude  of  Christian  confessors  ;  Euseb.  iv.  23, 
viii.  13;  Mart.  Polyc.  8;  Cyprian.  Epist.  lxxvii,  lxxx ;  Tertull. 
depall.  3  ;  de  cult.fem.  i.  5  ;  comp.  Lightfoot  Clem.  Rorn.  i.  290 ;  and  the 
Lit.  of  Apost.  Constit.  and  of  S.  Mark  in  Hammond's  Liturgies, 
pp.  9,  181. 

2.  In  insulas  relegamur.  The  islands  round  the  shore  of  the 
Mediterranean  were  the  usual  places  of  banishment  under  the  Roman 
empire ;  comp.  ch.  t,  *  in  insulis  Christianos,'  and  ch.  37. 

3.  deus  vester  aut  nasci  aut  mori :  e.  g.  Apollo  and  Diana  in 
Delos  ;  Juno  in  Samos  ;  Jupiter  in  Crete;  comp.  ch.  29,  40. 

5.  Sed  plane  non  sentiunt.     Comp.  ch.  25. 

8.  Senecam :  in  his  book  de  superstitione  Romanorum,  which  is  re- 
ferred  to  by  August.  de  civ.  Dei  vi.  10. 

qui  .  .  .  reprehendistis.  This  is  of  course  ironical.  One  MS. 
reads  probetis ;  others  insert  non ;  comp.  ch.  46,  '  Quin  imo  et  deos 
vestros  palam  destruunt .  .  .  laudantibus  vobis.' 

11.  quas  milvi  .  .  .  intelligunt.  Min.  Felix  24,  more  particularly, 
1  in  ipso  dei  vestri  ore  nidificant.  Araneae  vero  faciem  ejus  intexunt, 
et  de  ipso  capite  sua  fila  suspendunt.' 

intelligunt,  '  have  an  accurate  knowledge  of;  comp.  ch.  30,  let 
ita  Deum  intelligunt.' 


48  Tertulliani  Apologeticus  [Cap.  xiil 

certi  sumus  omnino  non  esse  %     Quod  non  est,  nihil  ab  ullo 
patitur,  quia  non  est. 


CAPUT  XIII. 

Sed  nobis  dii  sunt,  inquitis.  Et  quomodo  vos  e  contrario 
5  impii  et  sacrilegi  et  irreligiosi  erga  deos  vestros  deprehendi- 
mini,  qui  quos  praesumitis  esse,  negligatis,  quos  timetis, 
destruatis,  quos  etiam  vindicatis,  illudatis?  Recognoscite, 
si  mentiar.  Primo  quidem,  cum  alii  alios  colitis,  utique 
quos  non  colitis,  offenditis.    Praelatio  alterius  sine  contumelia 

ioalterius  non  potest  procedere,  quia  nec  electio  sine  repro- 
batione.  Jam  ergo  contemnitis  quos  reprobatis,  quos  repiu- 
bando  offendere  non  timetis.  Nam  ut  supra  perstrinximus, 
status  dei  cujusque  in  senatus  aestimatione  pendebat.  Deus 
non  erat,  quem  homo  consultus  noluisset  et  nolendo  dam- 

15  nasset.  Domesticos  deos,  quos  lares  dicitis,  domestica 
potestate  tractatis  pignerando,  venditando,  demutando  ali- 
quando  in  cacabulum  de  Saturno,  aliquando  in  trullam  de 
Minerva,  ut  quisque  contritus  atque  contusus  est,  dum  diu 
colitur,  ut  quisque  dominus  sanctiorem  expertus  est  domes- 

2oticam  necessitatem.  Publicos  aeque  publico  jure  foedatis, 
quos    in   hastario   vectigales   habetis.     Sic   Capitolium,   sic 

4.  Sed  nobis  dii  sunt.  Tertullian  resumes  his  consideration  of  the 
first  heathen  plea  dealt  with  in  ch.  10.  . 

12.  ut  supra  perstrinximus.     Ch.  5. 

17.  in  trullam,  '  into  a  fire-pan';  Livy  xxxvii.  11.  13,  so  uses  the 
word  ;  but  in  Juven.  iii.  108,  trulla  =  trulleum,  ■  a  wash-basin.' 

19.  ut  quisque  dominus,  etc. :  '  as  each  master  has  found  his  do- 
mestic  necessity  more  sacred '  ;  i.  e.  religion  was  made  to  give  way  to 
domestic  comfort.     For  dominue  Cod.  Fuld.  reads  deum. 

21.  hastario,  c  an  auction-catalogue ' ;  hastarium  was  the  list  of 
revenues  (vectigalia)  which  were  put  up  for  auction  every  five  years 
and  tendered  for  by  the  contractors ;  comp.  ad  Nat.  i.  10. 

Capitolium.  The  existence  of  a  Capitol  at  Carthage  has  been 
proved  by  the  discovery  of  an  inscription  which  is  given  in  Wilmanns, 
Inscript.  Afric.  Lat.,  C.  I.  L.  viii.  1013;  see  too  viii.  1141,  2388. 
Comp.  de  spect.  8,  and  for  the  Capitoline  triad  of  divinities  worshipped 


Cap.  xiii.]    adversus  Gentes  pro  Christianis.  49 

olitorium  forum  petitur ;  sub  eadem  voce  praeconis,  sub 
eadem  hasta,  sub  eadem  annotatione  quaestoris  divinitas 
addicta  conducitur.  Sed  enim  agri  tributo  onusti  viliores, 
hominum  capita  stipendio  censa  ignobiliora ;  nam  hae  sunt 
notae  captivitatis.  Dii  vero  qui  magis  tributarii,  magiss 
sancti;  imo  qui  magis  sancti,  magis  tributarii.  Majestas 
quaestuaria  efficitur.  Circuit  cauponas  religio  mendicans. 
Exigitis  mercedem  pro  solo  templi,  pro  aditu  sacri ;  non  licet 
deos  nosse  gratis,  venales  sunt.  Quid  omnino  ad  honorandos 
eos  facitis,  quod  non  etiam  mortuis  vestris  conferatis  %  aedes  10 
proinde,  aras  proinde.  Idem  habitus  et  insignia  in  statuis. 
Ut  aetas,  ut  ars,  ut  negotium  mortui  fuit,  ita  deus  est.  Quo 
differt  ab  epulo  Jovis  silicernium  1  a  simpulo  obba  %  ab  ha- 
ruspice  pollinctor  ?    nam  et  haruspex  mortuis  apparet.     Sed 


at  Carthage  de  test.  anim.  2.  The  Carthaginian  Capitol  was  built  on 
the  hill  Byrsa,  and  the  sanctuary  included  three  shrines,  contiguoua  yet 
isolated,  each  having  its  own  priest;  the  central  shrine  being  dedi- 
cated  to  Jupiter  op.  max.,  and  the  two  others  to  Juno  (Tanit- 
Caelestis)  and  Minerva.  So  late  as  429,  after  several  imperial  edicts 
for  the  destruction  of  idolatrous  altars  had  been  enforced,  there  sbill 
existed  a  place  at  Carthage  which  retained  the  name  of  the  Capitol ; 
Codex  Theod.  xi.  1.  32,  34  (Castan,  Le  Capitole  de  Carthage;  see 
also  the  remarks  quoted  from  the  same  paper  in  the  Introduction). 

1.  petitur,  '  is  resorted  to ' :  it  seems  preferable  not  to  strain  this 
word  to  =  conducitur,  'is  taken  on  lease.' 

2.  annotatione :   a  legal  term,  'the   entering  a  criminal  on  the 
register ' ;  here  used  for  '  the  entering  up  of  the  bids  by  the  quaestor.' 

3.  addicta  conducitur :    two  technical  words  of  commerce :    ad- 
dicta  = '  knocked  down  to  the  highest  bidder.' 

6.  Majestas  quaestuaria  efficitur.    'Their  very  grandeur  is  turned 
into  a  source  of  money-making.' 

13.  silicernium.     Properly,  'the  funeral-feast  of  an  old  man.' 

a  simpulo  obba.  Simpulum  m  *  vas  quo  in  sacrifieiis  vinum 
libabatur ' :  obba  =  '  vas  quo  diis  manibus  vinum  libabatur.'  '  What 
is  the  difference,'  Tertullian  asks,  '  between  a  feast  of  Jupiter  and  a 
feast  at  an  old  man's  funeral?  between  the  sacrificial  bowl  and  the 
vessel  with  which  libations  are  made  to  the  dead '  ?  and  sarcastically 
hints  that  the  similarity  of  rites  in  both  cases  points  to  a  similarity  of 
present  condition  in  the  god  and  the  mortal. 

14.  apparet :  'is  in  attendance  on,'  'ministers  to';  so  ch.  48,  'qui 
judicio  Dei  apparet ' ;  ad  wxor.  i.  4.     Apparere  m  ministrare,  Cic.  de 


50  Tertulliani  Apologeticus  [Cap.  xin. 

digne  imperatoribus  defunctis  honorem  divinitatis  dicatis, 
quibus  et  viventibus  eum  addicitis.  Accepto  ferent  dii 
vestri,  imo  gratulabuntur,  quod  pares  eis  fiant  domini  sui. 
Sed  quum  Larentinam,  publicum  scortum,  velim  saltem 
5  Laidem  aut  Phrynen,  inter  Junones  et  Cereres  ac  Dianas 
adoratis ;  quum  Simonem  Magum  statua  et  inscriptione 
sancti  dei  inauguratis ;  quum  de  paedagogiis  aulicis  nescio 
quem  synodi  deum  facitis :  licet  non  nobiliores  dii  veteres, 
tamen  contumeliam  a  vobis  deputabunt,  hoc  et  aliis  licuisse, 
10  quod  solis  antiquitas  contulit. 

leg.  ii.  8.  21,  'sacerdotes   diis  apparento.'     Cp.  the  English  use  of 
'  apparitor.' 

4.  Larentinam.  Laurentia  or  Larentina,  the  wife  of  Faustula, 
according  to  the  myth,  and  nurse  of  Romulus ;  Liv.  i.  4  ;  Macrob.  i.  10  ; 
Aul.  Gell.  vi.  7  ;  Lact.  i.  20.  She  is  mentioned  again  contemptuously, 
ch.  25  (bis). 

6.  Simonem  Magum.  Cp.  Just.  Mart.  Apol.  i.  34,  73  ;  Iren.  i.  20; 
Euseb.  H.  E.  ii.  13  ;  Cyr.  Jer.  Catech.  6.  The  inscription  is  given  by 
Justin :  Simoni  Deo  Sancto.  This  statue,  he  says, '  stood  by  the  Tiber 
between  the  two  bridges.'  At  this  very  spot  in  1574  the  marble  base  of 
a  statue  was  found,  inscribed  Semoni  Sanco  Deo  Fidio  Sacrum  Sex. 
Pompeius,  etc. ;  and  the  general  opinion  of  critics  has  been..that  Justin 
confounded  Semo,  the  Sabine  Hercules  (Ovid  Fasti  vi.  a-fj,'  with  Simon 
Magus  (Vales.  in  Euseb.  I.  c.).  Tillemont  (II.  i.  341),  however,  points 
out  that  the  inscriptions  are  not  identical,  the  words  and  order  differ- 
ing ;  that  Justin  states  that  the  statue  was  set  up  by  Claudius  and  the 
Senate,  whereas  that  to  Semo  was  erected  by  a  private  individual ;  and 
that  Augustine,  who  knew  of  the  Sabine  Semo  (de  civ.  Dei  xviii.  19), 
confirms  Justin's  words  (Haer.  i.  6).  Burton,  also  (Bamp.  Lect.  note 
42;  Church  Hist.  p.  175,  3rd  ed.),  argues  the  impossibility  of  Justin 
being  mistaken.  On  the  other  hand,  Prof.  Salmon,  in  Dict.  Chr.  Biog. 
iv.  682,  thinks  '  the  coincidence  is  too  remarkable  to  adtnit  of  any 
other  satisfactory  explanation ' ;  and  believes  that  Justin  was  deceived 
by  the  Simonians  in  Rome. 

7.  paedagogiis  aulicis  nescio  quem  :  '  some  infamous  court-page.' 
Tertullian  is  alluding  to  Antinous  and  the  temple  dedicated  to  him 
by  Hadrian ;  cp.  Euseb.  H.  E.  iv.  8  ;  Origen  contr.  Cels.  iii.  36 ;  Just. 
Mart.  Apol.  i.  29 ;  Spartian.  Hadr.  14. 

8.  synodi  deum :  'a  god  of  the  sacred  synod';  i.e.  not  merely 
deified,  but  admitted  into  the  higher  rank  of  those  gods  termed  ovv- 
Bpovoi.  An  ancient  inscription  runs  thus :  ANTINOH  STN0PONH 
TftN  EN  Airrrrm  0EnN,  etc. ;  cp.  Prudent.  contr.  Symm.  i.  271. 


Cap.  xiv.]    adversus  Gentes  pro  Christianis. 


CAPUT  XIV. 

Nolo  et  ritus  vestros  recensere ;  non  dico  quales  sitis  in 
sacrificando,  cum  enecta  et  tabidosa  et  scabiosa  quaeque 
mactatis ;  cum  de  opimis  et  integris  supervacua  quaeque 
truncatis,  capitula  et  ungulas,  quae  domi  quoque  pueris  vel  5 
canibus  destinassetis ;  cum  de  decima  Herculis  nec  tertiam 
partem  in  aram  ejus  imponitis.  Laudo  magis  sapientiam, 
quod  de  perdito  aliquid  eripitis. 

Sed  conversus  ad  litteras  vestras,  quibus  informamini  ad 
prudentiam  et  ad  liberalia  officia,  quanta  invenio  ludibria !  10 
deos  inter  se  propter  Trojanos  et  Achivos  ut  gladiatorum 
paria  congressos  depugnasse ;  Venerem  humana  sagitta  sau- 
ciatam,  quod  filium  suum  Aenean  paene  interfectum  ab  eodem 
Diomede  rapere  vellet;  Martem  tredecim  mensibus  in  vin- 
culis  fJaene  consumptum ;  Jovem,  ne  eamdem  vim  a  ceteris  15 
caelitibus  experiretur,  opera  cujusdam  monstri  liberatum,  et 
nunc  flentem  Sarpedonis  casum,  nunc  foede  subantem  in 
sororem  sub  commemoratione  non  ita  dilectarum  jampridem 
amicarum  !  Exinde  quis  non  poeta  ex  auctoritate  principis 
sui  dedecorator  invenitur  deorum  %  Hic  Apollinem  Admeto  20 
regi  pascendis  pecoribus  addicit,  ille  Neptuni  structorias 
operas  Laomedonti  locat.  Est  et  illis  de  lyricis  (Pindarum 
dico),  qui  Aesculapium  canit  avaritiae  merito,  qua  medicinam 
nocenter  exercebat,  fulmine  vindicatum.     Malus  Jupiter,  si 

2.  Nolo  et  ritus.  All  the  MSS.  but  one  read  Volo  here;  but  Nolo 
seenis  required  by  the  context,  and  is  adopted  by  most  edd. 

19.  principis  sui.  Homer.  The  passages  alluded  to  in  the  pre- 
ceding  sentences  will  be  found,  Iliad  xx.  66 ;  v.  334,  385  ;  i.  401 ;  xvi. 
433  5  xiv.  3i4- 

20.  Hic  Apollinem  . .  .  ille  Neptuni.  Eurip.  A lcest.  prol. ;  Troad. 
prol. 

21.  structorias  :  '  architectural ' ;  a  aita£  \ey. 

22.  Pindarum.     Pyth.  iii.  56  ;  comp.  Athenag.  29. 

24.  fulmine  vindicatum.  Judicatum  is  a  preferable  reading.  No- 
cewter  is  equivalent  to  adversus  Jovis  voluntatem,  Aesculapius  having 
dared  to  restore  the  dead  to  life;  see  ch.  23. 

E  2 


52  Tertulliani  Apologeticus  [Cap.  xv. 

fulmen  illius  est,  impius  in  nepotem,  invidus  in  artificem. 
Haec  neque  vera  prodi,  neque  falsa  confingi  apud  religiosis- 
simos  oportebat.  Nec  tragici  quidem  aut  comici  parcunt,  ut 
non  aerumnas  vel  errores  domus  alicujus  dei  praefentur. 
5  Taceo  de  philosophis,  Socrate  contentus,  qui  in  contumeliam 
deorum  quercum  et  hircum  et  canem  dejerabat.  Sed  prop- 
terea  damnatus  est  Socrates,  quia  deos  destruebat.  Plane 
olim,  id  est  semper,  veritas  odio  est.  Tamen  cum  paenitentia 
sententiae  Athenienses  et  criminatores  Socratis  postea  afnx- 
10  erint,  et  imaginem  ejus  auream  in  templo  collocarint,  rescissa 
damnatio  testimonium  Socrati  reddidit.  Sed  et  Diogenes 
nescio  quid  in  Herculem  ludit,  et  Romanus  Cynicus  Varro 
trecentos  Joves,  sive  Jupiteres  dicendum,  sine  capitibus 
introducit. 


*5  CAPUT  XV. 

Ceteka  lasciviae  ingenia  etiam  voluptatibus  vestris  per 

4.  praefentur  :  '  relate  in  their  prologues.' 

5.  Taceo  de  philosophis.     But  see  below,  ch.  46. 

in  contumeliam  deorum.  Implying  that  these  (quercus  et 
hircus  et  canis)  were  superior  to  the  gods ;  cp.  August.  de  vera  rel.  2  ; 
Lactant.  iii.  20. 

6.  Sed  propterea.  Sc.  dicitis.  Tertullian  anticipates  the  reply : 
4  Socrates  was  condemned  for  that  very  reason,  because  he  undermined 
the  authority  of  the  gods.'  The  indictment  against  Socrates  ran  thus  : 
'Adircei  'SctiKpaTrjs  ovs  fxev  7)  iroXts  vopd^ei  Oeovs  ov  vopiifav,  erepa  5e  maiva 
daipSvia  elo<pepo)V  aSi/ceT  8e  /cal  tovs  veovs  diacpdeipoov,  Xenoph.  Mem.  i. 
1 ;  Diogen.  Laert.  ii.  40. 

9.  criminatores  Socratis  postea  amxerint.  Anytus  his  chief 
accuser  was  banished,  and  Melitus  stoned  to  death.  Diog.  Laert. 
ii.  43. 

10.  imaginem  auream.  Query,  aeream ;  the  statue  was  bronze, 
Diog.  Laert.  I.  c.  'XcvKpa.Trj  de  xaA/dys  cIkSvos  eTifirjoavTO. 

11.  testimonium  Socrati  reddidit :  'restored  the  validity  of 
Socrates'  testimony.'  Contr.  the  use  of  testimonium  reddidit,  ch.  46, 
where  it  signifies  '  bore  testimony.' 

16.  lasciviae  ingenia :  '  ingenuities  of  wanton  pleasure ' ;  for  this  use 
of  ingenia  (  =  '  happy  inventions,'  '  clever  thoughts ')  see  below,  ch.  49, 
1  insignia  ingenia';  de  cult.  fem.  i,  2,  'sine  ingeniis  decoris';  Plin. 


Cap.  xv.]     adversus  Gentes  pro  Christianis.  5$ 

deorum  dedecus  operantur.  Dispicite  Lentulorum  et  Hos- 
tiliorum  venustates,  utrum  mimos  an  deos  vestros  in  jocis  et 
strophis  rideatis :  moechum  Anubim,  et  masculum  Lunam, 

et   DlANAM    FLAGELLATAM,    et   JOVIS    MORTUI    TESTAMENTUM 

recitatum,  et  tees  Hercules  eamelicos  irrisos.  Sed  et5 
histrionum  litterae  omnem  foeditatem  eorum  designant. 
Luget  Sol  filium  jactatum  de  caelo,  laetantibus  vobis,  et 
Cybele  pastorem  suspirat  fastidiosum,  non  erubescentibus 
vobis.  Et  sustinetis  Jovis  elogia  cantari,  et  Junonem, 
Venerem,  Minervam  a  pastore  judicari.  Quid,  quod  imago  10 
dei  vestri  ignominiosum  caput  et  famosum  vestit1?  quod 
corpus  impurum  et  ad  istam  artem  effeminatione  productum 
Minervam  aliquam  vel  Herculem  repraesentat  1  Nonne 
violatur  majestas  et  divinitas  constupratur  plaudentibus 
vobis  1  .  15 

Plane  religiosiores  estis  in  cavea,  ubi  super  sanguinem 
humanum,  super  inquinamenta  poenarum  proinde  saltant  dii 
vestri,  argumenta  et  historias  noxiis  ministrantes,  nisi  quod 
et  ipsos  deos  vestros  saepe  noxii  induunt.  Yidimus  ali- 
quando  castratum  Atyn,  illum  deum  ex  Pessinunte ;  et  qui  20 
vivus  ardebat,  Herculem  induerat.    Eisimus  et  inter  ludicras 

Paneg.  49,  'exquisita  ingenia  cenarum.'  Cp.  Arnob.  iv.  2;  vi.  13. 
In  ch.  25,  'ingenia  fingendis  simulacris'=  '  the  talent  of  the  Greeks 
and  Tuscans  in  fashioning  images.' 

1.  Lentulorum  et  Hostiliorum.  Farce-writers ;  cp.  de  pall.  4, 
'meritoque  mimographo  Lentulo  in  Catinensibus  commemoratus.' 
Venustates  —  *  elegancies,'  '  choice  passages.' 

3.  strophis.  In  its  later  sense,  '  tricks  ' ;  cp.  de  Spect.  29  ;  Jerom. 
in  Ruf.  iii.  14;  Senec.  Epp.  26.  5. 

Anubim.     See  note,  ch.  6. 

4.  Dianam  flagellatam.     Hom.  Iliad  xxi.  489  ff. 

5.  Hercules  famelicos.  Jests  on  Hercules'  gluttony  were  very 
common ;  cp.  Eurip.  Alc.  747  ff. 

7.  filium  jactatum.     Phaethon. 

8.  pastorem.     Atys. 

suspirat:  'sighs  for';  cp.  Juven.  xi.  152 ;  Tert.  de  cult.  fem.  i 
2  ;  ii.  6. 

10.  Minervam  a  pastore.     Paris. 

19.  induunt :  'assume  the  part  of ';  as  Tacit.  Ann.  xvi.  28,  'hos- 
tem  Thrasea  induisset.' 


54  Tertulliani  Apologeticus  [Cap.  xv. 

meridianorum  crudelitates  Mercurium  mortuos  cauterio  exa- 
minantem.  Vidimus  et  Jovis  fratrem  gladiatorum  cadavera 
cum  malleo  deducentem.  Singula  ista  quaeque  adhuc  investi- 
gare  quis  possit  1  Si  honorem  inquietant  divinitatis,  si  majes- 

5  tatis  vestigia  obsoletant,  de  contemptu  utique  censentur,  tam 
eorum  qui  ejusmodi  factitant,  quam  eorum  quibus  factitant. 

Sed  ludicra  ista  sunt.  Ceterum  si  adjiciam,  quae  non 
minus  conscientiae  omnium  recognoscent,  in  templis  adulteria 
componi,  inter  aras  lenocinia  tractari,  in  ipsis  plerumque 

io  aedituorum  et  sacerdotum  tabernaculis,  sub  iisdem  vittis  et 
apicibus  et  purpuris,  ture  flagrante  libidinem  expungi : 
nescio,  plusne  de  vobis  dii  vestri,  quam  de  Christianis  que- 
rantur.  Certe  sacrilegi  de  vestris  semper  apprehenduntur. 
Christiani   enim   templa   nec    interdiu    norunt ;    spoliarent 

15  forsitan  ea  et  ipsi,  si  et  ipsi  ea  adorarent.  Quid  ergo  colunt, 
qui  talia  non  colunt  ?  Jam  quidem  intelligi  subjacet  veri- 
tatis  esse  cultores,  qui  mendacii  non  sint :  nec  errare  am- 

1.  meridianorum.  Sc.  gladiatorum ;  cp.  Seneca  JEpp.  7.  The 
combatants  who  survived  the  morning's  encounter  fought  at  noon  to 
the  death. 

cauterio :  '  a  branding-iron ' ;  but  Tertullian  uses  it  adv.  Herm. 
1,  of  the  instrument  employed  to  burn  in  the  wax  in  encaustic  painting, 
such  h  is  described  by  Vitruvius  vii.  91 ;  Plin.  xxxv.  2. 

2.  Jovis  fratrem.     Pluto. 

5.  obsoletant.  A  word  confined  to  patristic  latinity :  it  recurs 
Scorp.  6, '  qui  vestitum  obsoletassent  nuptialem.'  The  parallel  passage 
ad  Nat.  i.  10  reads  '  si  majestatis  fastigium  adsolant.' 

10.  tabernaculis.  In  technical  relig.  terminology  tabernaculum = 
the  sacred  tent  pitched  outside  the  city  whence  the  auspices  were  taken 
previous  to  the  elections. 

11.  libidinem  expungi.     See  note,  ch.  2 ;  cp.  Sueton.  Tib.  44. 

13.  Certe  sacrilegi  de  vestris.  Cp.  ad  Scap.  2,  'Tamen  nos  quos 
sacrilegos  existimatis,  nec  in  furto  unquam  deprehendistis,  nedum  in 
sacrilegio.  Omnes  autem  qui  templa  despoliant,  et  per  deos  jurant, 
et  eosdem  colunt,  et  Christiani  non  sunt,  et  sacrilegi  tamen  depre- 
henduntur.' 

14.  Christiani  templa.nec  interdiu  norunt.  Cp.  ch.  37,  '  sola 
vobis  reliquimus  templa.' 

16.  intelligi  subjacet.  A  late  Latin  use, '  it  lies  within  easy  reach 
of  the  apprehension ' ;  cp.  the  use  of  vnotcciTat  voetv. 

17.  nec  errare  amplius  in  eo.    '  Nor  are  they  any  longer  mistaken 


Cap.  xvi.]     adversus  Gentes  pro  Christianis.  $$ 

plius  in  eo,  in  quo  errasse  se  recognoscendo  cessaverint. 
Hoc  prius  capite,  et  omnem  hinc  sacramenti  nostri  ordinem 
haurite,  repercussis  ante  tamen  opinionibus  falsis. 

CAPUT  XVI. 

Nam,  ut   quidam,   somniastis  caput  asininum  esse  deum  5 
nostrum.     Hanc    Cornelius    Tacitus    suspicionem    ejusmodi 
inseruit.     Is   enim   in  quinta  Historiarum   suarum   bellum 
Judaicum   exorsus   ab   origine   gentis,   etiam   de    ipsa   tam 
origine,  quam  de   nomine    et   religione    gentis  quae  voluit 
argumentatus,  Judaeos  refert  Aegypto    expeditos,   sive,  ut  10 
putavit,  extorres,  in  vastis  Arabiae  locis  aquarum  egentis- 
simis,  cum  siti  macerarentur,   onagris,   qui  forte   de   pastu 
potum  petituri  aestimabantur,  indicibus  fontis  usos  ob  eam 
gratiam  consimilis  bestiae  supernciem  consecrasse.     Atque 
ita  inde,  opinor,  praesumptum,  nos  quoque  ut  Judaicae  reli-  15 
gionis  propinquos,  eidem  simulacro  initiari.     At  enim  idem 
Cornelius  Tacitus,  sane  ille  mendaciorum  loquacissimus,  in 

with  respect  to  those  things  about  which  they  ceased  to  be  mistaken  in 
the  very  act  of  recognizing  that  they  had  been  so.' 

2.  sacramenti  nostri.     See  note  on  saeramentum,  ch.  7. 

5.  Nam,  ut  quidam,  etc.  In  this  chapter,  before  proceeding  to  set 
forth  the  real  nature  of  the  Christians'  belief,  ch.  1 7,  Tertullian  dis- 
poses  of  four  calumnious  reports  commonly  circulated  concerning  the 
Christian  Deity. 

caput  asininum.  I.  Worship  of  an  ass's  head :  ad  Nat.  i.  10; 
cp.  Min.  Felix  9.  28,  where  the  same  report  is  mentioned  by  Caecilius 
and  refuted  in  a  similar  manner  by  Octavius. 

6.  Cornelius  Tacitus.  Hist.  v.  3,  4,  'Adsensere  atque  omnium 
ignari  fortuitum  iter  incipiunt.  Sed  nihil  aeque  quam  inopia  aquae 
fatigabat.  Jamque  haud  procul  exitio,  totis  campis  procubuerant, 
cum  grex  asinorum  agrestium  e  pastu  in  rupem  nemore  opacam  con- 
cessit.  Secutus  Moyses,  conjectura  herbidi  soli,  largas  aquarum  venas 
aperit  .  . .  Effigiem  animalis,  quo  monstrante  errorem  sitimque  depule- 
rant,  penetrali  sacravere.' 

14.  superficiem  =  caput,  by  an  extraordinary  use  of  the  word. 

15.  Judaicae  religionis  propinquos.  Cp.  de  test.  anim.  5,  *  Ju- 
daeos  .  .  .  in  quorum  [olea  ex]  oleastro  insiti  sumus.'  The  Christians 
were  constantly  being  confused  with  the  Jews  by  the  undiscriminating 
heathen:  Dion  Cass.  lxvii.  14;  lxviii.  1  ;  Sueton.  Claud.  25  ;  cp.  Just. 
Mart.  dial.  c.  Tryph.  17. 


$6  Tertulliani  Apologeticus  [Cap.  xvi. 

eadem  historia  refert  Cnaeum  Pompeium,  cum  Hierusalem 
cepisset,  proptereaque  templum  adiisset  speculandis  Judaicae 
religionis  arcanis,  nullum  illic  reperisse  simulacrum.  Et 
utique  si  id  colebatur,  quod  aliqua  effigie  repraesentabatur, 

5  nusquam  magis  quam  in  sacrario  suo  exhiberetur,  eo  magis, 
quia  nec  verebatur  extraneos  arbitros  quanquam  vana  cultura. 
Solis  enim  sacerdotibus  adire  licitum,  et  conspectus  cete- 
rorum  velo  oppanso  interdicebatur.  Yos  tamen  non  nega- 
bitis,  et  jumenta  omnia  et  totos  cantherios  cum  sua  Epona 

io  coli  a  vobis.     Hoc  forsitan  improbamur,  quod  inter  cultores 
omnium  pecudum  bestiarumque,  asinarii  tantum  sumus. 

Sed  et  qui  crucis  nos  religiosos  putat,  consecraneus  noster 
erit.     Cum  lignum  aliquod  propitiatur,  viderit  habitus,  dum 

i.  Cnaeum  Pompeium.  Tacit.  Hist.  v.  9,  'Komanorum  primus 
Cn.  Pompeius  Judaeos  domuit :  templumque  jure  victoriae  ingressus 
est.  Inde  vulgatum,  nulla  intus  deorum  effigie  vacuam  sedem  et 
inania  arcana.' 

6.  extraneos  arbitros :  '  outsiders  as  witnesses.' 

8.  oppanso.  From  this  verb  comes  the  patristic  latin  subst.  oppan- 
sum,  'an  envelope,'  'covering':  cp.  de  anim.  53,  *de  oppanso  corporis 
erumpit  in  apertum.' 

9.  totos  cantherios :  '  whole  mules/  and  not  merely  a  part  of  the 
animal. 

Epona.     The  protecting  goddess  of  horses,  asses,  etc.    Cp.  Juven. 
viii.  157  ;  Apul.  Met.  ii.  60. 

11.  asinarii  =  cultores  asini. 

12.  qui  crueis  nos  religiosos  putat.  2.  Worship  of  the  Cross.  Cp. 
ad  Nat.  i.  12  ;  Min.  Fel.  29.  The  great  reverence  ever  felt  by  Chris- 
tians  for  the  symbol  of  salvation  easily  lent  itself  to  the  misconception 
of  the  heathen,  who  imagined  that  the  material  cross  was  to  the  Chris- 
tians  what  their  own  idols  were  to  themselves.  Tertullian  contents 
himself  with  a  conditional  tu  quoque ;  Minucius  Felix  l.  c.  is  more 
direct :  '  cruces  etiam  nec  colimus  nec  optamus.'  On  the  virtue 
ascribed  to  the  sign  and  its  frequent  use  see  an  important  passage 
de  coron.  3  ;  S.  Cyr.  Jer.  Catech.  xiii.  36 ;  S.  Athan.  de  Incarn.  47,  48  ; 
S.  John  Damasc.  de  fide  orthod.  iv.  11. 

religiosos  :   '  devotees  of,'  '  religiously  considerate  of.' 
consecraneus  noster :  '  our  fellow-devotee,'  '  co-worshipper  ' ;  a 

rare  word,  lit.   '  one   united  with   another  in  worship  by  the   same 

sacramentum? 

13.  viderit.  Lit. '  let  it  look  to  itself ' ;  =  nihil  refert,  nihil  conducit 
ad  rem :  '  no  matter  what  the  appearance  so  long  as  the  quality  of 


Cap.  xvi.]     adversus  Gentes  pro  Christianis.  57 

materiae  qualitas  eadem  sit ;  viderit  forma,  dum  id  ipsum 
dei  corpus  sit.  Et  tamen  quanto  distinguitur  a  crucis 
stipite  Pallas  Attica,  et  Ceres  Pharia,  quae  sine  effigie  rudi 
palo  et  informi  ligno  prostat  1  Pars  crucis  est  omne  robur, 
quod  erecta  statione  defigitur;  nos,  si  forte,  integrum  et5 
totum  deum  colimus.  Diximus  originem  deorum  vestrorum 
a  plastis  de  cruce  induci.  Sed  et  Victorias  adoratis,  cum  in 
tropaeis  cruces  intestina  sint  tropaeorum.  Heligio  Eoman- 
orum  tota  castrensis  signa  veneratur,  signa  jurat,  signa 
omnibus  diis  praeponit.  Omnes  illi  imaginum  suggestus  in  10 
signis  monilia  crucum  sunt.  Siphara  illa  vexillorum  et 
cantabrorum  stolae  crucum  sunt.  Laudo  diligentiam,  nol- 
uistis  nudas  et  incultas  cruces  consecrare. 

Alii  plane  humanius  et  verisimilius  Solem  credunt  deum 
nostrum.     Ad  Persas,  si  forte,  deputabimur  (licet  solem  non  15 
in  linteo  depictum  adoremus)  habentes  ipsum  ubique  in  suo 
clipeo.     Denique    inde   suspicio,    quod    innotuerit    nos    ad 
orientis  regionem  precari.     Sed  et  plerique  vestrum  affecta- 

material  is  the  same.'  The  expression  is  a  common  one  in  Tertullian ; 
cp.  ch.  25,  'Viderit  Cybele';  adv.  Herm.  i,  'sed  viderit  persona  cum 
doctrina  mihi  quaestio  sit ' ;  adv.  Valentin.  6, '  viderit  soloecismus ' ;  de 
virg.  vel.  7  ;  de  idol.  11. 

5.  siforte  :  *if  at  all';  andsobelow,  and  ch.  41 :  cp.  'si  utique/ch.  49. 

10.  illi  imaginum  suggestus  :  'all  those  crests  of  images  on  the 
standards  are  necklaces  of  crosses ' ;  the  gold  and  silver  images  of  the 
emperors  and  gods  which  were  fixed  round  the  tops  of  standards. 

11.  Siphara  =  stpaWa,  *  small  hangings'  or  curtains  attached  to 
the  banners  and  standards  {cantabrd). 

14.  Solem  credunt  deum  nostrum.  3.  Worship  of  the  Sun.  Cp. 
ad  Nat.  i.  13. 

16.  in  linteo  depictum.  Cp.  Vopisc.  Aurel.  5,  '  data  est  ei  prae- 
terea,  cum  legatus  ad  Persas  isset,  patera,  qualis  solet  imperatoribus 
dari  a  rege  Persarum,  in  qua  insculptus  erat  Sol  eo  habitu  quo 
colebatur,'  etc. 

in  suo  clipeo :  i.e.  the  vault  of  heaven;   cp.  Ovid  Met.  i.  110; 
xiii.  291 ;  Hom.  Iliad  xviii.  481  ff. 

17.  ad  orientis  regionem  precari.  This  custom  was  almost  uni- 
versal  in  the  early  Church.  The  east,  as  the  region  of  light,  was  con- 
sidered  to  be  symbolic  of  Christ  the  Sun  of  Eighteousness,  the  Day- 
spring  who  brought  light  to  the  world  which  lay  in  darkness.  Cp. 
Apost.  Const.  ii.  57  ;  S.  Aug.  de  serm.  Dom.  ii.  5,  'quam  ad  orationes 


5  8  Tertulliani  Apologeticus  [Cap.  xvi. 

tione  aliquando  et  caelestia  adorandi  ad  solis  ortum  labia 
vibratis.  Aeque  si  diem  solis  laetitiae  indulgemus,  alia  longe 
ratione  quam  de  religione  solis,  secundo  loco  ab  eis  sumus, 
qui  diem  Saturni  otio  et  victui  decernunt,  exorbitantes  et 
5  ipsi  a  Judaico  more,  quem  ignorant. 

Sed  nova  jam  dei  nostri  in  ista  civitate  proxime  editio 
publicata  est,  ex  quo  quidam  in  frustrandis  bestiis  merce- 
narius  noxius  picturam  proposuit  cum  ejusmodi  inscriptione : 
DEUS  CHKISTIANORUM  0N0K0ITH2. 


stamus,  ad  orientem  convertimus,  unde  caelum  surgit.'     See  Bingham 
Eccl.  Ant.  xiii.  8.  15. 

2.  diem  solis  laetitiae.  On  the  observance  of  Sunday,  Dies  solis, 
Dies  Dominica,  as  a  day  of  joy  and  festival,  see  Bingham,  xx.  2.  1. 

4.  exorbitantes  et  ipsi.     See  note,  ch.  6. 

5.  a  Judaico  more.  The  parallel  passage  ad  Nat.  i.  13,  cquod 
quidem  facitis  exorbitantes  et  ipsi  a  vestris  ad  alienas  religiones. 
Judaei  enim  festi,  Sabbata  et  cena  pura  .  .  .  quae  utique  aliena  sunt 
a  diis  vestris/  implies  that  the  pagans  deviated  from  their  own  religious 
customs  and  assimilated  themselves  to  the  Jewish  rites  in  respect  of 
the  observance  of  Saturday.  The  point  lies  in  •  otio  et  victui  decer- 
nunt,'  '  they  devote  the  day  to  idleness  and  feasting,  themselves  also 
deviating  from  the  Judaic  practice,  which  they  misunderstand ' ;  for 
the  Jews  consecrated  that  day  to  rest  and  prayer  accompanied  by 
certain  peculiar  rites. 

6.  Sed  nova  jam  dei  nostri.  4.  Worship  of  the  Ass-born  Deity. 
Comp.  ad  Nat.  i.  14. 

editio  =  repraesentatio. 

7.  in  frustrandis  bestiis,  '  whilst  disappointing  the  beasts,'  i.  e. 
eluding  their  attacks  ;  frustrandis  referring  to  the  feints  and  artifices 
employed  by  the  bestiarii  in  their  combat  with  the  animals. 

mercenarius  noxius  :  i.  e.  one  who,  though  not  himself  a  cri- 
minal,  hired  himself  to  fight  amongst  the  criminals  with  the  beasts  in 
the  arena;  comp.  note,  ch.  9.  In  the  parallel  passage  ad  Nat.  i.  14 
he  is  described  as  f  quidam  perditissimus  .  .  .  etiam  suae  religionis  de- 
sertor,  solo  detrimento  cutis  Judaeus.' 

9.  Deus  Christianorum  ONOKOITH2.  c  The  God  of  the  Christians 
conceived  of  an  ass ' ;  the  discovery  of  a  caricature  and  inscription, 
dating  from  the  end  of  the  second  century,  on  the  cement  of  a  chamber- 
wall  on  the  Palatine  at  Kome  in  1856,  illustrates  this  heathen  scoff. 
It  represents  the  figure  of  a  man  with  an  ass's  head  stretched  upon 
a  cross,  and  near  him  a  person  in  the  attitude  of  prayer,  with  a  legend 
AAEHAMENOS  2EBETE  0EON.  The  origin  of  the  slander  has  not 
been  satisfactorily  accounted  for.     See  Asinarii  in  Dict.  CJir.  Ant. ; 


Cap.  xvii.]   adversus  Gentes  pro  Christianis.  59 

Is  erat  auribus  asininis,  altero  pede  ungulatus,  librum 
gestans,  et  togatus.  Risimus  et  nomen  et  formam.  Sed  illi 
debebant  adorare  statim  biforme  numen,  quia  et  canino  et 
leonino  capite  commistos,  et  de  capro  et  de  ariete  cornutos, 
et  a  lumbis  hircos,  et  a  cruribus  serpentes,  et  planta  vel  5 
tergo  alites  deos  receperunt.  Haec  ex  abundanti,  ne  quid 
rumoris  irrepercussum  quasi  de  conscientia  praeterissemus. 
Quae  omnia,  conversi  jam  ad  demonstrationem  religionis 
nostrae,  repurgavimus. 

CAPTJT   XVII.  IO 

Quod  colimus  [nos],  Deus  unus  est;  qui  totam  molem 
istam  cum  omni  instrumento  elementorum,  corporum, 
spirituum,  verbo,  quo  jussit,  ratione,  qua  disposuit,  virtute, 
qua  potuit,  de  nihilo  expressit,  in  ornamentum  majestatis 
suae:  unde  et  Graeci  nomen  mundo  k6(t\iov  accomodaverunt.  15 
Invisibilis  est,  etsi  videatur;  incomprehensibilis,  etsi  per 
gratiam  repraesentetur ;  inaestimabilis,  etsi  humanis  sensibus 

and  the  article  Calomnies  contre  les  prem.  Chrit.  in  Martigny's  Bict. 
des  Ant.  Chr6t.,  where  a  woodcut  of  the  graffito  is  given.  Another 
theory,  however,  would  explain  this  representation  as  a  Gnostic  symbol. 
King  Gnostics  and  their  Bemains  p.  230. 

6.  Haec  ex  abundanti.  (We  have  treated  the  matter  at  length, 
lest  .  .  . ' 

11.  Quod  colimus  [nos],  Deus  unus  est.     The  Creed  implicitly  1 
underlying  this  and  the  following  chapters  should  be  compared  with  | 
the  Rule  of  Faith  given  de  praescr.  haer.  1 3  ;  adv.  Prax.  2  ;  de  virg. 
vel.  1.     Comp.  Iren.  contr.  haer.  i.  10 ;  and  see  note,  ch.  47. 

15.  unde  et  Graeci  nomsn  mundo  KoOfjLov  :  Koofios  was  first  applied 
to  the  Universe  by  Pythagoras,  because  of  its  perfect  order  and  arrange- 
ment,  in  opposition  to  the  indigesta  moles  of  Chaos. 

16.  incomprehensibilis :  here  and  in  ch.  48,  in  its  literal  sense, 
'■  that  cannot  be  touched ' ;  so  comprehendi  below,  as  explained  by 
manibus  quibus  contaminatur. 

per  gratiam  repraesentetur,  '  manifested  through  grace ' ;  i.  e. 
through  His  gracious  revelation  of  Himself.  RepraesentariheTe  =  re- 
velari,  manifestari ;  in  the  preceding  chapter  it  is  used  in  the  more 
general  sense  of  a  material  representation  or  image.  In  late  Latin  it 
bears  the  meaning  attached  to  our  use  of  '  represent/  =  •  stand  in  the 


60  Tertulliani  Apologeticus  [Cap.  xvn. 

aestimetur ;  ideo  verus  et  tantus  est.  Ceterum  quod  videri 
communiter,  quod  comprehendi,  quod  aestimari  potest,  minus 
est  et  oculis  quibus  occupatur,  et  manibus  quibus  contami- 
natur,  et  sensibus  quibus  invenitur.     Quod  vero  immensum 

5  est,  soli  sibi  notum  est.  Hoc  est  quod  Deum  aestimari 
facit,  dum  aestimari  non  capit.  Ita  eum  vis  magnitudinis 
et  notum  hominibus  objicit  et  ignotum.  Et  haec  est  summa 
delicti  nolentium  recognoscere,  quem  ignorare  non  possunt. 
Vultis  ex  operibus  ipsius  tot  ac  talibus,  quibus  continemur, 

10  quibus  sustinemur,  quibus  oblectamur,  etiam  quibus  exterre- 
mur,  vultis  ex  animae  ipsius  testimonio  comprobemus  1  Quae 
licet  carcere  corporis  pressa,  licet  institutionibus  pravis  cir- 
cumscripta,  licet  libidinibus  ac  concupiscentiis  evigorata,  licet 
falsis  diis  exancillata,  cum  tamen  resipiscit,  ut  ex  crapula,  ut 

15  ex  somno,  ut  ex  aliqua  valetudine,  et  sanitatem  suam  patitur, 

place  of ';  e.g.  S.  Greg.  Mag.  Epp.  i.  1.  The  adjective  repraesenta- 
neus  occurs  as  a  var.  lect.  in  ch.  28,  see  note. 

4.  immensum, '  immeasurable/  '  infinite.'  Comp.  Cicero  de  nat.  deor. 
i.  10.  26,  '  Post  Anaximenes  aera  deum  statuit,  eumque  gigni  esseque 
immensum  et  infinitum  et  semper  in  motu.'  The  Latin  translator  of  the 
Shepherd  (Mand.  1)  renders  fiovos  Se  axwp-qros  wv  by  solus  immensus  est. 
So  the  Quicunque,  *  Immensus Pater,  immensus  Filius,'  etc.  Iren.  iv.  20. 2. 

6.  dum  aestimari  non  capit :  '  although  He  does  not  admit  of  being 
estimated ' ;  comp.  de  cult.  fem.  i.  2,  '  Haec  non  capit  aestiniare ' ; 
adv.  Marc.  i.  6, '  si  depretiari  capit  in  Creatore ' ;  and  the  use  of  ca- 
pere  adv.  Serm.  11;  adv.  Prax.  7  ;  adv.  Marc.  iv.  16.  On  the  in- 
effableness  of  God  see  August.  de  Trin.  v.  10 ;  vii.  7,  '  Verius  enim 
cogitatur  Deus  quam  dicitur,  et  verius  est  quam  cogitatur.' 

7.  Et  haec  est  summa  delicti.  Comp.  Eom.  i.  20,  21  ;  S.  Cypr.  de 
idol.  van.  9. 

9.  Vultis  ex  operibus.  The  testimony  of  Nature  to  God :  comp. 
de  test.  an.  6.  The  witness  of  the  Soul  is  next  referred  to,  and  that  of 
Kevelation  in  ch.  18. 

quibus  continemur.     See  note,  ch.  11. 

11.  ex  animae  ipsius  testimonio.  The  whole  treatise  '  De  Testi- 
monio  Animae '  is  an  expansion  of  the  argument  here.  It  was  written 
soon  after  the  Apology,  and  contains  a  reference  (ch.  5)  to  the  argu- 
ment  for  the  antiquity  of  the  Scriptures  in  ch.  19,  below. 

13.  evigorata, '  enervated ' ;  comp.  de  pall.  4, '  mollitas  et  evigoratas 
et  exeduratas.' 

14.  exancillata,  '  enslaved  to ' ;  a  aita^  Xey. 
resipiscit,  '  when  it  comes  to  itself,'  '  recovers  its  senses.' 


Cap.  xviii.]  adversus  Gentes  pro  Christianis.  61 

DEUM  nominat,  hoc  solo  nomine,  quia  proprio  Dei  veri: 
Detjs  magnus,  deus  bonus,  et  quod  deus  dederit,  omnium 
vox  est.  Judicem  quoque  contestatur  illum,  deus  videt,  et 
deo  commendo,  et  deus  mihi  keddet.  O  testimonium 
animae  naturaliter  Christianae  !  Denique  pronuntians  haec,  5 
non  ad  Capitolium,  sed  ad  caelum  respicit.  Novit  enim 
sedem  Dei  vivi ;  ab  illo  et  inde  descendit. 

CAPUT   XVIII. 

Sed  quo  plenius  et  impressius  tam  ipsum  dispositiones 
ejus  et  voluntates  adiremus,  instrumentum  adjecit  litteraturae,  10 
si  qui  velit  de  Deo  inquirere,  et  inquisito  invenire,  et  invento, 
credere,  et  credito  deservire.  Viros  enim  justitia  et  inno- 
centia  dignos  Deum  nosse  et  ostendere  a  primordio  in  saecu- 
lum  emisit  spiritu  divino  inundatos,  quo  praedicarent  Deum 
unicum  esse,  qui  universa  condiderit,  qui  hominem  de  humois 
struxerit ;    hic  enim  est  verus  Prometheus ;    qui  saeculum 

2.  Deus  magnus,  etc.  These  expressions  are  termed  '  ingenitae 
conscientiae  tacita  commissa,'  de  test.  anim.  5 ;  comp.  de  virg.  vel.  5, 
1  Hinc  ergo  tacita  conscientia  naturae,  ipsa  divinitas  animae  in  usum 
sermonis  eduxit,'  etc.  S.  Cyprian  has  the  same  argument  de  idol.  van. 
9,  ■  Nam  et  vulgus  in  multis  Deum  naturaliter  confitetur/  etc.  ;  Minuc. 
Fel.  5  ;  Arnob.  ii.  2. 

4.  O  testimonium  animae.  Comp.  de  test.  anim.  1,  '  Novum  testi- 
monium  advoco  . . .  consiste  in  medio,  anima,'  etc. ;  de  coron.  6 ;  de  res. 
carn.  3.  This  is  a  very  memorable  argument,  characteristic  of  Tertul- 
lian's  school  of  apology,  drawn  from  the  inner  depths  of  conscious 
moral  being.  The  peculiar  aim  of  Tertullian  is  to  ennoble  the  simple 
human  conscience,  and  at  the  same  time  to  discard  all  extraneous 
mental  culture.  See  the  remarks  rn  the  Introduction,  page  xviii,  and 
Pressense  JEarly  Years  of  Christianity  ii.  593  ff. 

7.  ab  illo  et  inde  descendit :  '  from  Him  and  from  thence  («  caelo) 
it  descended' ;  comp.  de  anim.  23,  24. 

10.  litteraturae :  not  'learning,'  '  erudition,'  as  in  de  spect.  18,  but 
=  8cripturae.  In  ch.  19  instrumenta  is  used  alone  for  the  sacred 
documents ;  comp.  ch.  47,  vetus  instrumentum,  *  The  Old  Testament ' ; 
and  adv.  Marc.  iv.  1,  'alterum  alterius  instrumenti  vel  (quod  magis 
usui  est  dicere)  testamenti.' 

14.  spiritu  divino  inundatos.  Comp.  S.  Cypr.  Ep.  1,  'tantum 
gratiae  inundantis  haurimus ' ;  Isai.  xliv.  3;  Joel  ii.  28  ;  Acts  xvii.  18. 

16.  Prometheus  :   referring  to   the  legend  that  Prometheus   had 


6%  Tertulliani  Apologeticus  [Cap.  xviii. 

certis  temporum  dispositionibus  et  exitibus  ordinaverit ;  ex- 
inde  qui  signa  majestatis  suae  judicantis  ediderit  per  imbres, 
per  ignes  ;  qui  demerendo  sibi  disciplinas  determinaverit,  quas 
ignoratis  aut  deseritis ;  sed  et  observantibus  praemia  desti- 
5  narit,  ut  qui  prodacto  aevo  isto  judicaturus  sit  suos  cultores 
in  vitae  aeternae  retributionem,  profanos  in  ignem  aeque 
perpetem  et  jugem,  suscitatis  omnibus  ab  initio  defunctis,  et 
reformatis  et  recensitis,  ad  utriusque  meriti  dispunctionem. 
Haec  et  nos  risimus  aliquando.     De  vestris  fuimus ;  fiunt, 

created  man  out  of  earth  and  water  either  at  the  beginniug,  or  after 
the  flood  of  Deucalion.  See  de  carn.  Chr.  9  ;  and  comp.  Hor.  Carm. 
i.  16.  13. 

saeculum.  This  word  varies  in  its  exact  signification ;  here  it 
means  the  allotted  space  of  time  for  the  world's  existence ;  so  ch.  20, 
'  mundum,  saeculum,  exitus' ;  ch.  21,  'curriculis  saeculi,'  and  'conclu- 
dendo  saeculi ' ;  and  ch.  26  and  32.  Above,  it  =  mundupt,  hoc  saeculum ; 
and  so  frequently.  See  note,  ch.  igfrag.  In  ch.  19,  saeculis  vincit  = 
4  surpasses  by  centuries.' 

1.  temporum,  'seasons';  aud  so  ch.  20,  '  officio  temporum' ;  butin 
ch.  26  (where  corpus  temporum  is  in  apposition  with  saeculum),  it  de- 
notes  the  events  of  time,  eventa,  or  res  temporis,  as  Lucr.  i.  456  ff. 

2.  per  imbres,  per  ignes :  i.e.  the  Deluge  and  Destruction  of  the 
Cities  of  the  Plain,  which  are  similarly  joined  together  2  Pet.  ii.  5,  6. 

3.  demerendo  sibi :  '  by  keeping  which  His  favour  might  be  ob- 
tained.' 

5.  prodacto  aevo  isto :  comp.  ch.  48,  '  in  nihilum  prodegerit.' 
Aevum  is  here  synonymous  with  saeculum  as  used  above ;  but  in  ch.  48 
it  denotes  the  whole  course  of  existence  from  the  moment  of  creation 
onwards  eternally ;  see  note. 

8.  dispunctionem :  lit.  '  a  balancing  of  accounts,  setting  off  the 
debits  and  credits  against  each  other,'  in  mercantile  and  late  Latin. 
So  ch.  37,  'malum  malo  dispungi ';  adv.  Marc.  v.  12,  'dispunctionem 
boui  ac  mali  operis ' ;  comp.  below,  ch.  44,  '  qui  sententiis  elogia  dis- 
pungitis,'  i.  e.  '  who  check  off  and  balance  the  criminal  charge-sheet  by 
the  infliction  of  appropriate  sentences ' ;  and  the  fragment  printed  in 
ch.  19,  'dispunctio  quotidiana/  'the  daily  fulfilment  of  some  prophecy.' 
Both  substantive  and  verb  are  frequent  in  Tertullian  :  dispunctio  vitae 
is  used  metaphorically  of  death,  de  test.  anim.  4;  de  anim.  33  :  forthe 
verb  see  below,  ch.  45  ;  de  anim.  33 ;  adv.  Jud.  9 ;  de  exhort.  cast.  2  ; 
de  res.  carn.  58  ;  adv.  Marc.  iii.  23  ;  iv.  22.  Comp.  Seneca  de  brev. 
vit.  7,  *  dispunge  et  recense  vitae  tuae  dies.' 

9.  Haec  et  nos  risimus  aliquando.  Tertullian's  parents  were 
heathens ;  see  de  paenit.   1 ,  *-  hoc  genus  hominum,  quod  et  ipsi  retro 


Cap.  xviii.]  adversus  Gentes  pro  Christianis.  6$ 

non  nascuntur  Christiani.  Quos  diximus  praedicatores,  pro- 
phetae  de  officio  praefandi  vocantur.  Voces  eorum  itemque 
virtutes,  quas  ad  fidem  divinitatis  edebant,  in  thesauris 
litterarum  manent,  nec  istae  nunc  latent.  Ptolemaeorum 
eruditissimus,  quem  Philadelphum  supernominant,  et  omnis  5 
litteraturae  sagacissimus,  cum  studio  bibliothecarum  Pisi- 
stratum,  opinor,  aemularetur,  inter  cetera  memoriarum, 
quibus  aut  vetustas  aut  curiositas  aliqua  ad  famam  patrocina- 
batur,  ex  suggestu  Demetrii  Phalerei  grammaticorum  tunc 
probatissimi,  cui  praefecturam  mandaverat,  libros  a  Judaeis  ic 
quoque  postulavit,  proprias  [scilicet]  atque  vernaculas  litteras, 
quas  soli  habebant.  Ex  ipsis  enim  et  ad  ipsos  semper  pro- 
phetae  peroraverant,  scilicet  ad  domesticam  Dei  gentem  ex 
patrum  gratia.  Hebraei  retro,  qui  nunc  Judaei ;  igitur  et 
litterae  Hebraeae,  et  eloquium.  Sed  ne  notitia  vacaret,  hoc  ii 
quoque  Ptolemaeo  a  Judaeis  subscriptum  est,  septuaginta  et 

fuimus,  caeci,  sine  Domini  lumine/  etc. ;  de  spect.  19;  ad  Nat.  i.  10. 
Similarly  Octavius  in  the  dialogue  of  Minucius  Felix  admits  his  own 
former  prejudices  against  Christianity  (ch.  29). 

fiunt  non  nascuntur:  comp.  de  test.  anim.  1,  'Non  es,  quod 
sciam,  Christiana  ;  fieri  enim,  non  nasci  solet  Christiana ' ;  S.  August. 
de  pecc.  mer.  iii.  9,  '  Christianos  non  facit  generatio  sed  regeneratio ' ; 
S.  Cyr.  Jer.  Catech.  i.  2. 

3.  virtixtes  =  miracula,  dvvaficis. 

7.  inter  cetera  memoriarum :  '  amongst  other  records  which 
their  antiquity  or  curiousness  rendered  famous.'  See  note  on  curi- 
ositas,  ch.  25. 

9.  ex  suggestu,  '  at  the  instigation  of ' ;  a  very  rare  and  late  signi- 
fication  of  the  word ;  so  the  verb,  ch.  25,  <ut  suggessimus ' ;  ch.  27, 
'  unde  talia  suggerantur ' ;  and  ch.  33,  '  suggeritur  enim  ei  a  tergo,' 
'  He  is  admonished  from  behind.'  Elsewhere  suggestus  bears  its  usual 
meaning  of  an  '  elevation '  or  '  ornamental  decoration ' ;  as  above, 
ch.  16  ;  adv.  Herm.  16;  but  in  de  spect.  7,  12,  it  =  apparatus. 

10.  praefecturam,  '  the  superintendence  '  of  the  collection. 

11.  vernaculas  litteras  :  i.  e.  in  the  classical  Hebrew,  not  the  later 
Aramaic. 

15.  Sed  ne  notitia  vacaret,  '  to  guard  against  misapprehension ' ; 
see  note,  ch.  1. 

16.  subscriptum  est,  '  was  allowed  ' ;  see  note,  ch.  6. 
septuaginta  et  duobus.      The  story  of  the  seventy  elders,  in 

separate  cells,  inspired  to  a  verbal  agreement  in  translation,  related  by 


64  Tertiilliani  Apologeticus         [Cap.  xviii. 

duobus  interpretibus  indultis,  quos  Menedemus  quoque  phi- 
losophus  providentiae  vindex  de  sententiae  communione 
suspexit.  Affirmavit  haec  vobis  etiam  Aristaeas.  Ita  in 
Graecum  stylum  ex  aperto  monumenta  reliquit.  Hodie  apud 
5  Serapeum  Ptolemaei  bibliothecae  cum  ipsis  Hebraicis  Ktteris 
exhibentur.  Sed  et  Judaei  palam  lectitant ;  vectigalis  libertas 
vulgo  aditur  sabbatis  omnibus.  Qui  audierit,  inveniet  Deum ; 
qui  etiam  studuerit  intelligere,  cogetur  et  credere. 


Irenaeus  iii.  24  (comp.  Euseb.  v.  8 ;  Epiphan.  de  pond.  et  mens.  3  ff. ; 
August.  de  doctr.  Chr~  iv.  15)  is  dismissed  by  Jerome,  praef  ad  Pent. 
I,  who  refers  to  Aristaeas  and  Josephus.  Joseph.  Ant.  Jud.  xii.  2, 
shows  that  six  interpreters  were  chosen  from  each  tribe  and  sent  from 
Jerusalem  to  Alexandria  in  response  to  the  request  of  Ptolemy  Phila- 
delphus,  and  that  after  conference  and  comparison  the  law  was  trans- 
lated  in  seventy-two  days.     Comp.  Clem.  Alex.  Strom.  i.  22. 

1.  Menedemus.  A  philosopher  of  the  Megarian  school :  Diog. 
Laert.  ii.  125. 

2.  de  sententiae  communione,  'on  account  of  their  agreement  in 
opinion  with  himself,'  respecting  a  Providence.  Joseph.  Ant.  Jud. 
xii.  2.  13. 

3.  suspexit,  '  regarded  with  esteem  ' ;  and  so  ch.  24,  32,  33  :  comp. 
Cicero  de  officiis  ii.  10,  where  it  is  opposed  to  despicere;  Arnob. 
vii.  11. 

Aristaeas.  The  extant  letter  of  Aristaeas  (apud  Hody  de  LXX 
interp.)  to  his  brother  Philocrates,  is  regarded  as  spurious. 

4.  reliquit.     Sc.  Ptolemaeus. 

Hodie  apud  Serapeum.  Theod.  H.  E.  v.  32 ;  Ammian.  Marc. 
xxii.  16,  'In  quo  bibliothecae  fuerunt  inaestimabiles  :  et  loquitur  mo- 
numentorum  veterum  concinens  fides,  septingenta  voluminum  millia, 
Ptolemaeis  regibus  vigiliis  intentis  composita,  bello  Alexandrino  .  .  . 
conflagrasse.' 

6.  vectigalis  libertas :  '  a  taxed  liberty.'  Judaism  was  a  religio 
licita,  liberty  of  worship  being  secured  to  them  by  their  payment  of 
a  tax  imposed  by  Vespasian  after  the  destruction  of  Jerusalem.  This 
tribute  was  the  didrachma  or  half-shekel,  originally  devoted  to  the 
service  of  the  temple,  but  was  transferred  to  the  worship  of  Jupiter 
on  the  Capitol ;  Dion  Cass.  lxvi.  7 ;  Joseph.  Bell.  Jud.  vij  6 ;  cp.  Sueton. 
Dom.  12.  Tertullian  inveighs  against  a  purchased  immunity  from 
persecution  in  defuga  in  pers.  12. 

7.  vulgo  aditur  sabbatis  omnibus.  The  Jewish  scriptures  were 
read  in  the  synagogues  on  the  sabbath  according  to  a  fixed  lectionary, 
which  provided  passages  from  the  Law  and  the  Prophets ;  cp.  S.  Luke 
iv.  16  ff. ;  and  \Vordsworth's  notes,  Acts  xiii.  15  ;  xv.  21. 


Cap.  xix.]    adversus  Gentes  pro  Christianis.  6$ 

CAPUT   XIX. 

Primam  igitur  instrumentis  istis  auctoritatem  summa 
antiquitas  vindicat.  Apud  vos  quoque  religionis  est  instar, 
fidem  de  temporibus  asserere. 

[Primus  enim  prophetes  Moyses,  qui  mundi  conditionem  5 
et  generis  liumani  pullulationem  et  mox  ultricem  iniquitatis 
illius  aevi  vim  cataclysmi  de  praeterito  exorsus  est,  per  vati- 
cinationem  usque  ad  suam  aetatem  et  deinceps  per  res  suas 
futurorum  imagines  edidit,  penes  quem  et  temporum  ordo 
digestus  ab  initio  supputationem  saeculi  praestitit:  superior  10 
invenitur  annis  circiter  trecentis,  quam  ille  antiquissimus 
penes  vos  Danaus  in  Argo  transvenisset ;  Trojano  denique 
proelio  ad  mille  annos  ante  est,  unde  et  ipso  Saturno.  Se- 
cundum  enim  historiam  Thalli,  qua  relatum  est  bellum 
Assyriorum  et  Saturnum  Titanorum  regem  cum  Jove  difni-  15 

3.  religionis  est  instar.  '  It  is  almost  a  part  of  your  religion  to 
defend  the  trustworthiness  of  anything  from  its  antiquity/  Tertullian 
uses  an  argumentum  ad  hominem,  and  his  reasoning,  as  such,  is  per- 
fectly  valid.  The  Romans  attached  credibility  to  writings,  aud  paid 
veneration  to  religious  ceremonies  in  proportion  to  their  antiquity ;  cp. 
Min.  Fel.  6 ;  see  above,  ch.  5. 

5.  [Primus  enim  prophetes  .  .  .  dei  vestri.]  This  fragment,  the 
text  of  which  is  throughout  in  a  very  unsatisfactory  condition,  is  in  its 
present  position  a  superfluous  anticipation  of  the  argument  which 
follows.  The  fragment  is  found  only  in  Cod.  Fuldensis,  and  it  may 
have  been  incorporated  from  a  second  edition  of  the  Apology,  or  may 
be  simply  a  passage  which  has  survived  from  the  first  rough  draft  of 
the  treatise.  Others  conjecture  it  to  belong  to  the  Ad  Nationes,  or 
some  similar  tract. 

conditionem  :  '  creation ' ;  see  ch.  48,  and  note. 

8.  per  res  suas.     Perhaps,  verissimas. 

10.  supputationem  saeculi  :  '  the  computation  of  the  world's  time ' ; 
and  therefore  infinitely  beyond  the  limits  of  Greek  or  Eoman  chro- 
nology.  Cp.  Lucr.  v.  327  ff.  for  the  rejection  of  the  notion  of  the 
world's  eternity. 

12.  penes  vos  Danaus.     MS.  nos. 
transvenisset.      Perhaps,  transvenit,  et.       Danaus,  the   son  of 
Belus  and  twin-brother  of  Aegyptus,  crossed  from  Aegypt  into  Greece 
and  there  founded  Argos,  where  he  reigned  for  fifty  years. 

14.  Thalli.     See  note,  ch.  19,  below. 

F 


66  Tertulliani  Apologeticus  [Cap.  xix. 

casse,  ostenditur  bellum  CCCXX  et  duobus  annis  Iliacum 
exitium  antecessisse.  Per  hunc  Moysen  etiam  illa  lex 
propria  Judaeis  a  Deo  missa  est.  Deinceps  multa  et  alii 
prophetae  vetustiores  litteris  vestris.  Nam  et  qui  ultimo 
5  cecinit,  aut  aliquantulo  praecucurrit,  aut  certe  concurrit 
aetate  sapientiae  auctoribus,  etiam  latoribus  legis.  Cyri 
enim  et  Darii  regno  fuit  Zacharias,  quo  in  tempore  Thales, 
physicorum  princeps,  sciscitanti  Croeso  nihil  certum  de  Divi- 
nitate    respondit,  turbatus    scilicet    vocibus    prophetarum, 

io  Solon  eidem  regi  finem  longae  vitae  intuendum  praedicavit 
non  aliter,  quam  prophetae ;  adeo  respici  potest,  tam  jura 
vestra  quam  studia  de  lege  deque  divina  doctrina  concepisse. 
Quod  prius  est,  hoc  sit  semen  necesse  est.  Inde  quaedam 
nobiscum  vel  prope  nos  habetis.     De  sophia  amor  ejus  philo- 

issophia  vocitatus  est,  de  prophetia  affectatio  ejus  poeticam 
vaticinationem  deputavit.  Gloriae  homines,  si  quid  invene- 
rant,  ut  proprium  facerent,  adulteraverunt ;  etiam  fructibus 
a  semine  degenerare  contigit.     Multis   adhuc  de  vetustate 

i.  bellum:  i.e.  the  struggle  between  Saturn  and  Jupiter;  perhaps 
either  istud  has  dropped  out  of  the  text,  or  illum  should  be  read. 
Iliacum  exitium.     MS.  exitum. 

3.  Deinceps  multa  et  alii.  Sc.  praedixerunt ;  some  word  may 
have  dropped  out,  or  multi  might  be  read. 

7.  Thales,  physicorum  princeps.     See  notes,  ch.  46. 

11.  prophetae.  Plur.  for  sing. ;  the  reference  is  to  David  in  Ps. 
xxx v-hj.  5. 

adeo  respici  potest.  '  Yet  it  is  possible  for  us  to  look  baek  and 
see  that  Solon  .  .  .' 

1 3.  Inde  quaedam,  etc.  *  Hence  it  is  that  you  hold  certain  tenets 
in  common  with  us,  or  closely  resembling  ours.' 

15.  prophetia  =  irpcxprjTeia.  The  word  only  occurs  in  Eccl.  Latin ; 
see  de  anim.  35  ;  1  Tim.  i.  18  (Vulg.). 

16.  G-loriae  homines  =  homines  gloriae  libidinosi,  ch.  47  ;  cp.  ch.  46, 
'  Mimice  philosophi  affectant  veritatem,  et  affectando  corrumpunt,  ut 
qui  gloriam  captant.' 

18.  contigit.  Contingit  seems  preferable,  'it  happens  also  to 
fruits  .  .  .'     Contingere  occurred  in  this  sense  ch.  10 ;  see  also  ch.  45. 

Multis  adhuc  .  .  .  consisterem.  '  I  might  in  many  ways  take 
up  a  position  in  defence  (see  note,  ch.  4)  of  the  antiquity  of  the  sacred 
writings.'    See  ch.  20,  where  this  argument  is  repeated  and  amplified. 


Cap.  xix.]    adversns  Gentes  pro  Christianis.  6j 

modis  consisterem  divinarum  litterarum,  si  non  major  aucto- 
ritas  illis  ad  fidem  de  veritatis  suae  viribus,  quam  aetatis 
annalibus  suppetisset.  Quid  enim  potentius  patrocinabitur 
testimonio  earum,  nisi  dispunctio  quotidiana  saeculi  totius, 
cum  dispositiones  regnorum,  cum  casus  urbium,  cum  exitus  5 
gentium,  cum  status  temporum  ita  omnibus  respondent, 
quemadmodum  ante  millia  annorum  praenuntiabantur  1  Unde 
et  spes  nostra,  quam  ridetis,  animatur,  et  fiducia,  quam 
praesumptionem  vocatis,  corroboratur.  Idonea  est  enim  re- 
cognitio  praeteritorum  ad  disponendam  fiduciam  futurorum :  10 
eaedem  voces  praedicaverunt  utramque  partem,  eaedem  litterae 
notaverunt.  Unum  est  tempus  apud  illas,  quod  apud  nos 
separari  videtur.  Ita  omnia  quae  supersunt  improbata  sunt 
nobis,  quia  cum  illis,  quae  probata  sunt,  tunc  futuris  praedi- 
cabantur.     Habetis,  quod  sciam,  et  vos  Sibyllam,  quatenus  15 

1.  si  non  major,  etc.  'If  they  did  not  derive  a  greater  credibility 
from  their  own  intrinsic  truth  than  would  be  at  hand  in  the  records  of 
their  antiquity.' 

3.  Quid  enim  potentius.  '  For  what  could  more  powerfully  de- 
fend  their  testimony  than  (nisi)  .  .  .* 

4.  dispunctio  quotidiana.     See  note,  ch.  1 8. 

saeculi.     Here  used,  as  in  ch.  26,  for  the  'events  of  the  world's 
history.' 

5.  dispositiones.     MS.  dispositione. 

6.  status  temporum  =  '  officia  temporum  et  elementorum  munia 
exorbitant,'  ch.  20. 

9.  recognitio  praeteritorum.     '  An  examination  of  the  past  natu- 
rally  leads  us  to  place  confidence  in  future  fulfilments.' 
ii.  utramque  partem,  i.e.  the  past  and  the  future. 

12.  Unum  est  tempus.  With  the  sacred  writings  time  has  but  one 
character,  with  us  it  is  broken  up  into  three  parts — past,  present,  and 
future.     Cp.  ch.  20. 

13.  improbata  sunt.  Some  emendation  is  needed  here.  Haverc. 
read  in  probato  sunt ;  Sciop.,  jam  probata  sunt;  a  very  fair  sense  is 
obtained  by  inserting  probata  between  the  two  words,  which  may 
easily  have  dropped  out :  '  that  which  yet  remains  unproved  is  to  us 
proved,  because  .  .  .'     Cp.  ch.  20. 

15.  Habetis,  quod  sciam,  .  .  .  vestri.]  MS.  Hdbetis,  quod  sciam, 
et  nos  Sibyllam,  quatenus  appellatio  ista  .  .  .  nostri.  This  has  been 
very  variously  emended  and  rewritten.  As  printed  in  the  text  it 
seems  translateable.  For  the  reference  to  the  Sibyl,  cp.  ad  Nat.  ii. 
12  ;  Athenag.  Apol.  26. 

F  2 


68  Tertulliani  Apologeticus  [Cap.xix. 

appellatione  ita  vera  vates  Dei  veri  passim  super  ceteros,  qui 
vaticinari  videbantur,  usurpata  est,  sicut  vestrae  Sibyllae 
nomen  de  veritate  mentitae,  quemadmodum  et  dei  vestri.] 

Omnes  itaque  substantias,  omnesque  materias,  origines, 
5  ordines,  venas  veterani  cujusque  styli  vestri,  gentes  etiam 
plerasque  et  urbes  insignes,  historiarum  canas,  et  memoriarum, 
ipsas  denique  effigies  litterarum,  indices  custodesque  rerum, 
et  (puto  adhuc  minus  dicimus)  ipsos  inquam  deos  vestros,  ipsa 
templa  et  oracula  et  sacra  unius  interim  prophetae  scrinium 

iosaeculis  vincit,  in  quo  videtur  thesaurus  collocatus  totius 
Judaici  sacramenti,  et  inde  etiam  nostri.  Si  quem  audistis 
interim  Moysen,  Argivo  Inacho  pariter  aetate  est ;  quadrin- 
gentis  paene  annis,  nam  et  septem  minus,  Danaum,  et  ipsum 
apud   vos   vetustissimum,    praevenit,   mille  circiter   cladem 

15  Priami  antecedit ;  possem  etiam  dicere,  quingentis  amplius 
et  Homerum,  habens  quos  sequar.  Ceteri  quoque  prophetae, 
etsi    Moysi    postumant,    extremissimi    tamen    eorum    non 

4.  Omnes  itaque  substantias.  •  All  the  subject-matter  and  his- 
torical  material  .  .  .'  The  accumulation  of  expressions  (not  always 
felicitous)  in  this  passage  is  a  good  instance  of  Tertullian's  sacrifice  of 
elegance  to  forcefulness.     Cp.  note,  ch.  37. 

origines,  ordines,  venas  :  '  antiquities,  chronicles,  series. ' 

6.  canas :  *■  venerable  records';  causas,  causas  canas,  and  arcana 
are  varr.  lect. 

7.  ipsas  effigies  litterarum.  '  Hieroglyphics,  the  witnesses  to  and 
guardians  of  events.' 

9.  scrinium.  Lit.  '  book-case,' '  despatch-box ' ;  here  e  the  roll '  of 
the  prophet. 

10.  saeculis  vincit.  '  Exceeds  in  antiquity  by  centuries ' ;  see  note, 
ch.  18. 

11.  Judaici  sacramenti  :  '  of  the  Jewish  religion ' ;  see  note,  ch.  7. 

12.  Argivo  Inacho  pariter  aetate  est.  On  the  chronological  com- 
parisons  in  this  passage,  cp.  Clem.  Alex.  Strom.  i.  21,  and  the  autho- 
rities  cited  by  him. 

16.  habens  quos  sequar.  Cp.  Clem.  Alex.  I.  c.  Ncu  (xrjv  Qeo-noLinos  .  .  . 
ixera  erij  irevTaKoaia  twv  .67rt  'Ikio)  CTpaTivoavTOJV  yeyovevai  tov  "Ofxrjpov 
loropei.     EiKpopiwv  Se  Kara  Tvyqv  avrbv  TiOrjai  yeyovevai,  etc. 

17.  Moysi  postumant :  '  they  are  later  than  Moses.'  Postumare  is 
a  word  of  patristic  latinity ;  it  recurs  de  res.  carn.  45  ;  cp.  postumatus, 
adv.  Val.  35. 


Cap.  xix.]    adversus  Gentes  pro  Christianis.  69 

retrosiores  deprehenduntur  primoribus  vestris  sapientibus 
et  legiferis  et  historicis.  Haec  quibus  ordinibus  probari 
possint,  non  tani  difficile  est  nobis  exponere,  quam  enorme, 
nec  arduum,  sed  interim  longum.  Multis  instrumentis,  cum 
digitorum  supputariis  gesticulis  assidendum  est.  Eeseranda  5 
antiquissimarum  etiam  gentium  archiva,  Aegyptiorum,  Chal- 
daeorum,  Phoenicum;  advocandi  etiam  municipes  eorum, 
per  quos  notitia  subministrata  est;  aliqui  Manethon 
Aegyptius,  et  Berosus  Chaldaeus,  sed  et  Iromus  Phoenix 
Tyri  rex ;  sectatores  quoque  eorum  Mendesius  Ptolemaeus,  10 
et  Menander  Ephesius,  et  Demetrius  Phalereus,  et  rex  Juba, 
et  Appion,  et  Thallus,  et  qui  istos  aut  probat  aut  revincit, 
Judaeus  Josephus  antiquitatum  Judaicarum  vernaculus  vindex. 
Graecorum  etiam  censuales  conferendi,  et  quae  quando  sint 
gesta,  ut  concatenationes  temporum  aperiantur,  per  quae  15 
luceant  annalium  numeri.  Peregrinandum  est  in  historias 
et  litteras  orbis.  Et  tamen  quasi  partem  jam  probationis 
intulimus,  quum  per  quae  probari  possint,  aspersimus.  Verum 
differre  praestat,  ne  vel  minus  persequamur  festinando,  vel 
diutius  evagemur  persequendo.  20 

2.  historicis  :  '  historians ' ;  so  Cicero  uses  the  word  Topica  20.  78, 
'  oratores  et  philosophos  et  poetas  et  historicos ;  ex  quorum  et  dictis  et 
scriptis  saepe  auctoritatis  petitur  ad  faciendam  fidem ' ;  and  Juvenal 
vii.  104. 

4.  Multis  instrumentis  .  .  .  assidendum  est.  *  We  must  betake 
ourselves  to  many  documents  with  intricate  calculations.' 

6.  archiva.  A  post-class.  word  =  to  apx^o-,  '  the  archives/  or 
'  state  papers  ' ;  termed  '  instrumenta  imperii/  Soorp.  15. 

7.  advocandi  etiam  municipes  eorum.  'We  must  summon  to 
our  aid  the  fellow-countrymen  of  those  from  whom  our  knowledge 
is  gained,  a  Manetho  from  Aegypt .  .  .'  For  this  use  of  municipes,  cp. 
Juvenal  iv.  33  ;  xiv.  271 ;  Cicero  Brut.  70.  246. 

10.  sectatores  :  '  their  disciples,  too.' 

12.  Thallus.  This  historian  was  mentioned  above,  frag.,  and  ch.  10 ; 
and  his  Assyrian  history  is  referred  to  Lactant.  i.  23  ;  cp.  ib.  14 ;  Min. 
Fel.  22  ;  Euseb.  praep.  Evang.  x.  1 ;  Tert.  ad  Nat.  ii.  12. 

et  qui   istos   probat.     'And  their  critic  Josephus,  who  either 
confirms  their  accounts  or  convicts  them  of  error.' 

14.  censuales.  A  legal  term  of  late  use,  '  the  censor's  lists ' ;  more 
usually,  '  the  compilers  of  the  lists.' 


7°  Tertulliani  Apologeticus  [Cap.  xx. 


CAPUT   XX. 

Plus  jam  offerimus  pro  ista  dilatione,  majestatem  scrip- 
turarum,  si  non  vetustatem ;  divinas  probamus,  si  dubitatur 
antiquas.  Nec  hoc  tardius  aut  aliunde  discendum  :  coram 
5  sunt,  quae  docebunt,  mundus,  et  saeculum,  et  exitus.  Quid- 
quid  agitur,  praenuntiabatur ;  quidquid  videtur,  audiebatur. 
Quod  terrae  vorant  urbes,  quod  insulas  maria  fraudant ; 
quod  externa  atque  interna  bella  dilaniant ;  quod  regnis 
regna  compulsant ;    quod  fames  et  lues  et  locales  quaeque 

loclades  et  frequentiae  pleraque  montium  vastant ;  quod 
humiles  sublimitate,  sublimes  humilitate  mutantur;  quod 
justitia  rarescit,  iniquitas  increbrescit,  bonarum  omnium  dis- 
ciplinarum  cura  torpescit ;  quod  etiam  officia  temporum  et 
elementorum  munia  exorbitant ;    quod  et  monstris  et  por- 

i5tentis  naturalium  forma  turbatur,  providenter  scripta  sunt. 
Dum  patimur,  leguntur ;  dum  recognoscimus,  probantur. 
Idoneum,  opinor,  testimonium  divinitatis  veritas  divinationis. 
Hinc  igitur  apud  nos  futurorum  quoque  fides  tuta  est,  jam 
scilicet  probatorum,  quia  cum  illis,  quae  quotidie  probantur, 

2.  pro  ista  dilatione.  '  In  the  place  of  this  adjourned  proof ;'  dilatio 
is  a  legal  technical  term,  *  an  adjourned  hearing  of  a  case.' 
5.  saeculum.     See  note,  ch.  18. 

7.  fraudant.     '  Steal,'  and  so  •  engulph.' 

8.  dilaniant.     Sc.  civitates. 

9.  compulsant :  'press  violently' ;  a  word  of  late  latinity:  the 
subst.  compulsatio  is  used  ch.  21,  38,  39. 

locales  =  per  loca   of  Vulg.,  Kara   towovs  of  the   Greek.      Cp. 
S.  Matt.  xxiv.  6,  7 ;  Isaiah  xl.  4  ;  Ezek.  xxi.  31. 

10.  frequentiae  pleraque  montium.  '  Wild  beasts '  appear  to  be 
indicated;  cp.  Ezek.  v.  17;  Lev.  xxvi.  22.  Another  reading  is  ple- 
rumque  mortium.     Pleraque  will  be  accusative  after  vastant. 

11.  sublimes  humilitate  mutantur.    S.  Luke  i.  52  ;  Ezek.  xxi.  26. 

12.  iniquitas  increbrescit.     S.  Matt.  xxiv.  12. 

13.  officia  temporum:  'the  seasons,'  each  with  its  own  proper 
functions. 

14.  exorbitant :  '  are  out  of  course.'     See  note,  ch.  6. 

15.  providenter:  '  with  foresight.' 


Cap.  xxi.]    adversus  Gentes  pro  Christianis.  7 1 

praedicebantur.  Eaedern  voces  sonant,  eaedem  litterae  notant, 
idem  spiritus  pulsat»  Unum  tempus  est  divinationi  futura 
praefantijapud  homines,  si  forte,distinguitur  dum  expungitur, 
dum  ex  futuro  praesens,  dehinc  ex  praesenti  praeteritum  de- 
putatur.  Quid  delinquimus,  oro  vos,  futura  quoque  credentes,  5 
qui  jam  didicimus  illis  per  duos  gradus  credere  ? 

CAPUT   XXI. 
Sed   quoniam  edidimus,  antiquissimis  Judaeorum  instru- 
mentis  sectam  istam  esse  suffultam,  quam  aliquanto  novellam, 
ut  Tiberiani  temporis,   plerique  sciunt,  profitentibus  nobis  10 
quoque ;  fortasse  an  hoc  nomine  de  statu  ejus  retractetur, 
quasi  sub  umbraculo  insignissimae  religionis,  certe  licitae, 
aliquid  propriae  praesumptionis  abscondat,  vel  quia  praeter 
aetatem  neque  de  victus  exceptionibus,  neque  de  solemnita- 
tibus  dierum,  neque  de  ipso   signaculo   corporis,  neque   de  15 
consortio  nominis  cum  Judaeis  agimus,  quod  utique  oporteret, 
si   eidem    Deo   manciparemur  1      Sed    et   vulgus   jam    scit 
Christum,  hominem  utique  aliquem,  qualem  Judaei  judica- 
verunt,  quo  facilius  quis  nos  hominis  cultores  existimaverit. 

2.  unum  tempus  est,  etc  :  '  with  regard  to  prophecy,  Time  is 
all  one.' 

3.  si  forte  distinguitur,  etc.  :  •  although,  while  in  process  of  ful- 
filment,  it  is  broken  up  into  parts.' 

4.  deputatur :  '  whilst  the  present  is  being  assigned  out  of  the 
future,  and  the  past  out  of  the  present.'  Cp.  the  use  of  deputari, 
ch.  4,  19  frag.,  21,  41  ;  de  paenit.  3 ;  de  exh.  cast.  6. 

6.  per  duos  gradus,  i.e.  through  the  past  and  the  present. 

11.  fortasse  an  hoc  nomine  :  '  perhaps  the  question  may  be  taken 
up  again  on  this  ground,  viz.  concerning  its  state  .  .  .' 

12.  certe  licitae :  '  at  all  events  known  to  the  law.'  This  was  a 
technical  expression  as  we  have  seen,  ch.  4,  14 ;  cp.  ch.  38.  On  the 
privileges  of  the  Jews,  see  Gibbon  ch.  xvi. ;  ii.  2  2  2  ff. 

13.  praeter  aetatem.  Tertullian  anticipates  an  objection  of  this 
kind:  'Is  not  Christianity  new,  and  does  it  not  differ  from  Judaism, 
besides  the  point  of  antiquity,  in  questions  of  ceremonies  and  of  name  ? ' 

15.  signaculo  corporis :    '  the  seal  of  the  body,'  i.e.  circumcision. 
So  Tertullian  calls  Holy  Baptism  '  signaculum  fidei,'  de  spect.  24. 
19.  hominis  cultores.    Just.  Mart.  dial.  c.  Try.  10.     The  funda- 


7 2  Tertulliani  Apologeticus  [Cap.  xxi. 

Verum  neque  de  Christo  erubescimus,  quum  sub  nomine 
ejus  deputari  et  damnari  juvat,  neque  de  Deo  aliter  praesu- 
mimus. 

Necesse   est   igitur   pauca  dicamus  de    Christo   ut   Deo. 

5Tantum  Judaeis  erat  apud  Deum  gratia,  ubi  et  insignis 
justitia  et  fides  originalium  auctorum,  unde  illis  et  generis 
magnitudo  et  regni  sublimitas  floruit  et  tanta  felicitas,  ut 
Dei  vocibus,  quibus  edocebantur,  de  promerendo  Deo,  et 
non  offendendo,  praemonerentur.     Sed  quanta  deliquerint, 

10  fiducia  patrum  inflati  [ad  delirandum],  derivantes  a  disciplina 
in  profanum  modum,  etsi  ipsi  non  confiterentur,  probaret 
exitus  hodiernus  ipsorum.  Dispersi,  palabundi,  et  caeli  et 
soli  sui  extorres,  vagantur  per  orbem,  sine  homine,  sine  Deo 

mental  point  on  which  Judaism  and  Christianity  differed  was  the 
Divinity  of  Christ. 

i.  Verum  neque  de  Christo  erubescimus.  Cp.  Kom.  i.  16 ; 
2  Tim.  i.  8  ;  Luke  ix.  26. 

quum :  '  since  we  rejoice  . . .'  Quum  brings  forward  an  evidence 
of  verum  neque  .  .  . 

2.  deputari.    Either '  to  be  assigned/  '  reckoned,'  as  in  last  ch.,  etc. ; 
see  note ;  or  with  an  ellipse  of  in  poenam  =  '  to  be  condemned/  as  in 
Capitol.  Macrin.  12,  'servos  .  .  .  ad  gladium  ludi  deputavit';  cp.  de 
cult.fem.  i.  2,  *  damnati  in  poenam  mortis  deputantur.' 
aliter,  i.e.  otherwise  than  do  the  Jews. 

4.  de  Christo  ut  Deo.  Cp.  ch.  2  with  note,  and  Pliny's  letter  to 
Trajan. 

10.  [ad  delirandum]  Added  in  Cod.  Fuld.  Other  edd.  read  ad 
declinandum,  or  omit  altogether. 

derivantes :  '  turning  aside.'  The  metaphor  is  that  of  a  river 
flowing  out  of  its  wonted  course,  and  is  a  parallel  one  to  that  contained 
in  exorbitare  ;  see  note,  ch.  6. 

12.  Dispersi,  palabundi.  On  the  state  of  the  Jews  in  Tertullian's 
day  see  adv.  Jud.  2,  13 ;  de  pudic.  8  ;  Euseb.  H.  E.  iv.  6  (the  edict  of 
Hadrian  after  the  revolt  of  Barchochebas),  rb  trav  iQvos  e£  e/eeivov  ical 
TTJs  ircpl  ra  'lcpoff6\v/Jia  yrjs  ir&fiirav  emPaivetv  elpyerai,  v6p.ov  b6yp.ari  Kal 
8iara£efftv  'ASpiavov,  us  hv  /tjyS'  e£  aitorrrov  Bewpoiev  rd  irarpipov  eSacpos, 
eyKeKevffapevov.  On  one  day  only  in  the  year — the  anniversary  of  the 
destruction  of  Jerusalem— could  the  prohibition  be  evaded ;  see  Vales. 
ad  Euseb.  I.  c. ;  cp.  Just.  Mart.  Apol.  i.  62. 

13.  sine  homine.  Corrected  by  Scaliger  (perhaps  unnecessarily) 
into  sine  nomine :  one  Lyon  MS.  inserts  sine  again  before  rege.  Cp. 
1  Sam.  viii.  6,  7 ;  Hos.  iii.  4 ;  x.  3. 


Cap.xxi.]     adversus  Gentes  pro  Christianis.  J$ 

rege,    quibus   nec  advenarum  jure  terram   patriam    saltem 

vestigio  salutare  conceditur.     Cum  haec  illis  sanctae  voces 

praeminarentur,  eaedem  fere  semper  omnes  ingerebant  fore, 

uti  sub  extimis  curriculis  saeculi   ex   omni  jam   gente,   et 

populo,  et  loco  cultores  sibi  allegeret  Deus  multo  fideliores,  5 

in  quos  gratiam  transferret,  et  pleniorem  quidem  ob  disci- 

plinae  auctioris  capacitatem.    [Venit  igitur,  qui  ad  reforman- 

dam  et  illuminandam  eam  venturus  a  Deo  praenuntiabatur, 

Christus  ille  Filius  Dei.]    Hujus  igitur  gratiae  disciplinaeque 

arbiter   et   magister,    illuminator    atque    deductor    generis  10 

humani,  Filius  Dei  adnuntiabatur,  non  quidem  ita  genitus, 

ut  erubescat  de  filii  nomine  aut  de  patris  semine ;  non  de 

sororis  incesto,  nec  de  stupro  filiae  aut  conjugis  alienae  deum 

patrem  passus  est,  squamatum,  aut  cornutum,  aut  plumatum 

amatorem,  aut  in  aurum  conversum :  Jovis  enim  ista  sunt  15 

numina  vestri.     Ceterum  Dei  Filius  nullam  de  impudicitia 

habet  matrem,  etiam  quam  videtur  habere  non  nupserat. 

Sed  prius  substantiam  edisseram,  et  ita  nativitatis  qualitas 

intelligetur.    Jam  ediximus  Deum  universitatem  hanc  mundi 

3.  praeminarentur.  Deut.  viii.  19;  xi.  16,  17;  xxviii.  15  ff.; 
Ezek.  v.  8  ff. 

ingerebant.     Joel  ii.  28ff. 

6.  ob  disciplinae  auctioris  capacitatem :  'on  acoountof  the  capacity 
of  an  ampler  system  of  teaching ' ;  i.e.  the  Gospel  dispensation  was  a 
more  extended  one  than  the  Jewish  in  that  it  embraced  the  whole 
world. 

7.  [Venit  igitur  .  .  .  Filius  Dei.]  These  words  are  omitted  by 
Kig.  and  Haverc. 

10.  deductor :  '  an  attendant  upon  a  neophyte,'  •  a  guide ' ;  and  so 
of  the  Holy  Spirit,  de  coron.  4, '  Deductor  veritatis.' 

14.  squamatum,  aut  cornutum,  i.  e.  when  assuming  the  form  of  a 
serpent,  or  bull  or  goat. 

plumatum  amatorem.  Jupiter  as  a  swan  with  Leda:  comp. 
de  spect.  8,  *  qui  illos  [Castorem  et  Pollucem]  ovo  editos  credendo  de 
cygno  Jove  non  erubescunt.' 

16.  numina:  nomina  is  the  reading  of  most  MSS. 

de  impudicitia  :  pudicitia  is  preferred  by  some  edd.,  and  would 
mean  '  in  lawful  wedlock.' 

19.  Jam  ediximus.     Ch.  17. 
universitatem  hanc  mundi  = '  totam   molem  vitam  cum  omni 
instrumento,  elementorum,  corporum,  spirituum,'  ch.  17. 


74  Tertulliani  Apologetiats  [cap.  xxi. 

Verbo  et  Eatione  et  Virtute  molitum.  Apud  vestros  quoque 
sapientes  AOTON,  id  est  Sermonem  atque  Rationem,  constat 
artificem  videri  universitatis.  Hunc  enim  Zeno  determinat 
factitatorem,  qui  cuncta  in  dispositione  formaverit,  eumdem 
5  et  fatum  vocari,  et  deum  et  animum  Jovis,  et  necessitatem 
omnium  rerum.  Haec  Cleanthes  in  spiritum  congerit,  quem 
permeatorem  universitatis  affirmat.  Et  nos  etiam  Sermoni 
atque  Rationi  itemque  Virtuti,  per  quae  omnia  molitum  Deum 
ediximus,  propriam  substantiam  Spiritum  inscribimus,  cui  et 
io  Sermo  insit  pronuntianti,  et  Ratio  adsit  disponenti,  et  Virtus 
praesit  perficienti.  Hunc  ex  Deo  prolatum  didicimus,  et 
prolatione  generatum,  et  idcirco  Filium  Dei  et  Deum  dictum 

3.  Zeno.  A  native  of  Cittium  in  Cyprus,  and  the  founder  of  the 
Stoic  school  of  philosophy.  Comp.  Diog.  Laert.  vii.  135,  "Ej/  re  tlvai 
6edv  Kal  vovv  ital  &\iapixkvr)v  Kal  Aia,  iroWais  re  kripais  ovofiaffiais  irpoa- 
ovofxd^eodai.  Both  Zeno  and  Cleanthes  held  pantheistic  notions, 
comp.  Lact.  iv.  9. 

6.  Cleanthes.  Cleanthes  of  Assos,  a  pupil  of  Zeno,  whom  he  suc- 
ceeded  as  president  of  the  school.  Diog.  Laert.  vii.  174;  comp. 
Cicero  de  nat.  deor.  i.  14.  36,  37  ;  Lucan.  i.  580.  Vergil  summarizes 
the  Stoic  doctrine  of  the  anima  mundi  or  Soul  of  the  Universe,  Aen.  vi. 
724  ff. ;  and  see  below,  ch.  47  with  notes. 

in  spiritum   congerit :    '  accumulates  on  the  spirit  which,  he 
asserts,  pervades  the  universe.' 

9.  Spiritum  inscribimus,  cui  et  Sermo :  Spiritum  has  the  sense 
of  Divine  Nature,  sea  Kaye,  p.  526 ;  and  the  following  clauses  set 
forth  the  aspects  in  which  it  is  manifested  in  the  Aoyos,  who,  as  Word 
of  God,  issues  the  fiat  of  creation  (jpronuntianti),  as  E-eason,  gives 
order  to  the  universe  (disponenti),  and  as  Power,  carries  His  work  on 
to  a  complete  perfection  (jperjicienti). 

12.  prolatione  generatum.  Tertullian  is  careful  madv.  Prax.  8  to 
guard  his  use  of  prolatio,  in  describing  the  Generation  of  the  Son  of 
God,  from  suspicion  of  Valentinianism.  The  Valentinian  irpofioXr)  in- 
volved  a  complete  separation  between  the  originating  source  and  its 
product :  '  Valentinus  probolas  suas  discernit  et  separat  ab  auctore.' 
But  Tertullian's  own  use  of  the  word  was  compatible  with  the  absolute 
union  of  the  two.  After  quoting  S.  John  x.  30,  '  Ego  et  Pater  unum 
sumus,'  he  continues,  '  Haec  erit  probola  veritatis,  custos  unitatis,  qua 
prolatum  dicimus  Filium  a  Patre,  sed  non  separatum.  Protulit  enim 
Deus  Sermonem,  quemadmodum  etiam  Paracletus  docet,  sicut  radix 
fruticem  et  fons  fluvium  et  sol  radium.  Nam  et  istae  species  probolae 
sunt  earum  substantiarum  ex  quibus  prodeunt.'  See  Kaye,  p.  504,  and 
references  there. 


Cap.  XXI.]    adversus  Gentes  pro  Christianis.  75 

ex  unitate  substantiae.  Nam  et  Deus  Spiritus.  Et  cum 
radius  ex  sole  porrigitur,  portio  ex  summa ;  sed  sol  erit  in 
radio,  quia  solis  est  radius,  nec  separatur  substantia,  sed 
extenditur.  Ita  de  Spiritu  Spiritus,  et  de  Deo  Deus,  ut 
lumen  de  lumine  accensum.  Manet  integra  et  indefecta  5 
materiae  matrix,  etsi  plures  inde  traduces  qualitatum  mu- 
tueris.  Ita  et  quod  de  Deo  profectum  est,  Deus  est,  et  Dei 
Filius,  et  unus  ambo.  Ita  et  de  Spiritu  Spiritus,  et  de  Deo 
Deus  modulo  alterum,  non  numero,  gradu,  non  statu  fecit,  et 

1.  ex  unitate  substantiae.  This  is  the  exact  equivalent  of  d/xo- 
ovaiov  as  defined  by  the  Nicene  Council.  Comp.  adv.  Prax.  2,  where 
Tertullian  speaking  of  the  Holy  Trinity  says,  '  Tres  autem  non  statu, 
sed  gradu  ;  nec  substantia,  sed  forma  ;  nec  potestate,  sed  specie  :  unius 
autem  substantiae  et  unius  status  et  unius  potestatis';  ib.  13;  adv. 
Marc.  iii.  6 ;  iv.  25  ;  de  pud,  2  ;  and  Bull's  remarks  Def.  Fid.  Nic.  ii. 
7-  i>2,  5- 

Nam  et  Deus  Spiritus.     S.  John  iv.  24. 

2.  radius  ex  sole  porrigitur.  Heb.  i.  3  naturally  suggested  this 
simile:  comp.  adv.  Prax.  13;  Athan.  de  decr.  Nic.  25.  These,  and 
indeed  any,  physical  comparisons  employed  to  illustrate  the  Unity  of 
the  Divine  Essence  subsisting  in  Three  Persons  are  inevitably  imper- 
fect.  Athan.  contr.  Arian.  ii.  32  ;  August.  Serm.  117.  7.  The  parallel 
may  hold  good  in  one  particular,  but  fails  in  others :  e.  g.  portio  is 
80  far  a  legitimate  simile  in  that  the  Son  does  not  comprise  in  Himself 
the  whole  Triune  Godhead,  and  in  that  it  notes  the  '  subordination ' 
of  the  Son  to  the  Father ;  but  the  parallel  fails  in  that  the  Son  is 
eternally  inseparable  from,  or  coinherent  in,  the  Father,  and  coequal 
with  Him.  Tertullian  clearly  preserves  his  figurative  language  from 
misconception  by  emphasizing  these  points  adv.  Marc.  iii.  6  ;  adv.  Prax. 
8,  9,  19.     Newman's  Arians,  ch.  ii.  4.  3. 

3.  nec  separatur  substantia :  comp.  the  Quicunque,  '  neque  Sub- 
stantiam  separantes.' 

4.  de  Deo  Deus,  ut  lumen  de  lumine  :  comp.  the  Nicene  phrases, 
&€0V  €K  &€0V,  <p5)S  4/c  <pQ}r6s. 

6.  materiae  matrix,  '  the  original  parent  matter ' :  below,  a 
matrice  =  afonte  entis. 

9.  modulo  non  numero  :  '  in  mode  of  existence  not  in  numerical 
distinction  : '  i.  e.  the  Father  exists  qua  Father,  the  Son  qua  Son  ;  but 
each  is  Perfect  God.  See  Pearson  On  the  Creed  37  ff.  with  reff.  there. 
gradu.  This  word  is  not  used  here  in  the  sense  in  which  it  is  found 
e.g.  S.  Leo.  Serm.  72,  77  ;  S.  August.  Serm.  264.  7,  (where  the  writers 
are  rejecting  the  idea  of  degrees  of  superiority  or  inferiority  in  the  God- 
head  of  the  Three  Persons) ;  but  in  reference  to  the '  order '  of  existence 


/6  Tertulliani  Apologcticus  [Cap.xxi. 

a  matrice  non  recessit,  sed  excessit.  Iste  igitur  Dei  radius, 
ut  retro  semper  praedicabatur,  delapsus  in  virginem  quamdam, 
et  in  utero  ejus  caro  figuratus,  nascitur  Homo  Deo  mistus. 
Caro   spiritu   instructa   nutritur,   adolescit,    affatur,    docet> 

5  operatur,  et  Christus  est. 

Recipite  interim  hanc  fabulam,  similis  est  vestris,  dum 
ostendimus  quomodo  Christus  probetur.  Sciebant  et  qui 
penes  vos  ejusmodi  fabulas  aemulas  ad  destructionem  veritatis 
istiusmodi  praeministraverunt.     Sciebant  et  Judaei  venturum 

toesse  Cbristum,  scilicet  quibus  prophetae  loquebantur.  Nam 
et  nunc  adventum  ejus  exspectant,  nec  alia  magis  inter  nos 
et  illos  compulsatio  est,  quam  quod  jam  venisse  non  credunt. 

in  the  Trinity  which  follows  from  the  Father  being  the  Fount  of  God- 
head.     See  Bright,  Serm.  of  S.  Leo,  note  89  ;  comp.  adv.  Prax.  I.  c. 

non  statu,  '  not  in  condition  of  being.'    Comp.  adv.  JPrax.  4. 
In  effect  non  statu  asserts  coequality. 

2.  praedicabatur.     Isaiah  vii.  14. 

3.  Homo  Deo  mistus  : '  man  united  to  God';  miscere  recurs  in  this 
sense  ch.  39 ;  adv.  Marc.  ii.  27,  '  miscente  in  semetipso  Hominem  et 
Deuin.'  This  was  the  usUal  expression  of  the  early  Latin  Fathers  for 
the  Union  of  the  Two  Natures  in  Christ,  corresponding  to  Kpaais  (and 
its  compounds)  of  the  Greek  Fathers.  As  used  by  them  this  phrase- 
ology  was  perfectly  orthodox  ;  e.g.  S.  Cyprian  de.  idol.  van.  11  ;  Orig. 
contr.  Cels.  iii.  41  ;  Lactant.  iv.  13 ;  S.  Athan.  Orat.  c.  Ar.  iv.  33 ; 
contr.  Apol.  ii.  16  (Lib.  Fath.  Later  Treat.  p.  138) ;  and  even  later  by 
S.  August.  JEp.  137.  11;  S.  Greg.  Naz.  Ep.  101.  10;  S.  Greg.  Nyss. 
Cat.  27;  S.  Leo  Serm.  23.  1  (Bright's  transl.  note  9);  comp.  S.  Cyr. 
Alex.  adv.  Nest.  i.  3.  But  the  terms  were  subsequently  abused  by 
heresy  and  invested  with  a  technical  heretical  meaning ;  and  it  then 
became  necessary  to  restrict  the  Catholic  phraseology  to  exactly  defined 
expressions.  Thus  evcoais  KaQ'  viToaraatv,  unitio,  were  the  orthodox 
terms  by  which  the  Personal  Union  was  expressed,  and  the  heretical 
expressions  were  disclaimed  :  icpacis  as  Apollinarian  ;  awa<peia,  associ- 
atio,  as  Nestorian ;  avyxvffis>  commixtio,  as  Eutychian.  See  Liddon 
Bampt.  Lect.  vii.  pp.  426  ff. 

6.  Hecipite  interim :  interim  is  here  as  in  ch.  8,  credite  interim, 
*  for  the  time  being,'  till  we  finish  the  argument. 

7.  Sciebant :  '  were  aware  of  what  was  to  come  to  pass.' 

qui  penes  vos  .  .  .  praeministraverunt,  i.  e.  the  daemons  who 
anticipated  the  truth  with  rival  fables  to  destroy  it;  see  ch.  22,  and 
above,  notes  on  ch.  2  :  comp.  Cyr.  Jer.  Catech.  xv.  II, 
12.  compulsatio,  '  fierce  contention,' 


Cap.  xxi.]     adversus  Gentes  pro  Christianis.  JJ 

Duobus  enim  adventibus  ejus  significatis:  primo,  qui  jam 
expunctus  est,  in  humilitate  condicionis  humanae ;  secundo, 
qui  concludendo  saecuJo  imminet  in  sublimitate  divinitatis 
exsertae :  primum  non  intelligendo,  secundum,  quem  mani- 
festius  praedicatum  sperant,  unum  existimaverunt.  Ne  enim  5 
intelligerent  pristinum,  credituri  si  intellexissent,  et  consecu- 
turi  salutem  si  credidissent,  meritum  fuit  delictum  eorum. 
Ipsi  legunt  ita  scriptum  mulctatos  se  sapientia  et  intelligentia 
et  oculorum  et  aurium  fruge. 

Quem  igitur  solummodo  hominem  praesumpserant  de  10 
humilitate,  sequebatur  uti  magum  aestimarent  de  potestate, 
cum  ille  verbo  daemonia  de  hominibus  excuteret,  caecos 
reluminaret,  leprosos  purgaret,  paralyticos  restringeret,  mor- 
tuos  denique  verbo  redderet  vitae,  elementa  ipsa  famularet, 
compescens  procellas  et  freta  ingrediens,  ostendens  se  esse  15 
AOrON  Dei,  id  est  Verbum  illud  primordiale  primogenitum, 


I.  qui  jam  expunctus  est,  '  which  has  already  been  accomplished ' ; 
see  note,  ch.  2. 

8.  legunt  ita  scriptum.     Isaiah  vi.  9,  10. 

10.  Quem  igitur  solummodo.  With  this  passage  comp.  S.  Cypr. 
de  van.  idol.  13. 

II.  magum.  The  miracles  of  Christ  were  accepted  as  genuine  by 
heathen  opponents,  e.  g.  Celsus,  Orig.  contr.  Cels.  i.  68  ;  ii.  50 ;  but 
were  attributed  to  magic  :  comp.  Athan.  de  Incarn.  48. 

12.  cum  ille  verbo  .  .  .  excuteret.  S.  Matt.  viii.  16,  '  et  spiritus 
verbo  ejiciebat.'  See  Arnobius  i.  25  that  this  instantaneousness  was 
a  characteristic  of  the  Divine  miracles. 

13.  reluminaret:  a  very  rare  word.  Tertullian  uses  it  de  anim.  34 
in  antithesis  to  excaecare ;  and  it  recurs  in  a  later  writer,  Paulin.  No- 
lanus  JEJpp.  xxx.  4. 

paralyticos  restringeret.  The  expression  exhibits  an  appro- 
priate  selection  of  words;  ttapaKvoj  =  resolvo,  of  which  restringo  is  the 
exact  antithesis. 

14.  elementa  ipsa  famularet.  Famulare, '  to  make  serviceable,'  is  a 
rare  word  confined  to  late  writers.  The  deponent  famulari  occurs 
adv.  Herm.  29 ;  de  res.  carn.  47  (bis),  where  famulati  Deo  is  quoted 
from  the  early  African  version  of  the  N.  T.,  the  Vulgate  reading 
servifacti  Deo,  Rom.  vi.  22. 

15.  procellas.     S.  Mark  iv.  37. 

16.  primogenitum.     Colossians  i.  15. 


7  8  Tertulliani  Apologeticus  [Cap.  xxi. 

Virtute  et  Ratione  comitatum,  et  Spiritu  fultum,  eumdem  qui 
verbo  omnia,  et  faceret,  et  fecisset.  Ad  doctrinam  vero 
ejus,  qua  revincebantur  magistri  primoresque  Judaeorum,  ita 
exasperabantur,  maxime  quod  ad  eum  ingens  multitudo 
5  deflecteret,  ut  postremo  oblatum  Pontio  Pilato  Syriam  tunc 
ex  parte  Romana  procuranti,  violentia  suffragiorum  in 
crucem  dedi  sibi  extorserint.  Praedixerat  et  ipse  ita 
facturos.  Parum  hoc,  si  non  et  prophetae  retro.  Et  tamen 
sufnxus  spiritum  cum  verbo  sponte  dimisit,  praevento  car- 

ionificis  officio.  Eodem  momento  dies,  medium  orbem  signante 
sole,  subducta  est.  Deliquium  utique  putaverunt,  qui  id 
quoque  super  Christo  praedicatum  non  scierunt;  [ratione 
non  deprehensa,  negaverunt ;]  et  tamen  eum  mundi  casum 
relatum  in  archivis  vestris  habetis.     Tunc  Judaei  detractum 

15  et  sepulcro  conditum  magna  etiam  militaris  custodiae  dili- 

3.  magistri.     S.  John  iii.  10. 

6.  procuranti :  in  its  technical  sense,  •  being  procurator ' ;  so  Vulg. 
Luke  iii.  1,  '  procurante  Pontio  Pilato  Judaeam.' 

suffragiorum  :  alluding  to  the  choice  of  the  people  between 
Barabbas  and  Christ :  extorserint  is  well  justified  by  S.  Luke's  narra- 
tive  xxiii.  20  ff. 

7.  Praedixerat  et  ipse.     S.  Matt.  xvi.  21  ;  S.  Mark  viii.  31,  etc. 

8.  Parum  hoc,  si.  '  This  might  be  a  slight  point  to  urge  if  the 
prophets  .  . .'  Ps.  xxii.  1-18  ;  Isai.  liii ;  lxv.  2,  etc.  Comp.  the  ex- 
pression  below  '  Multum  est,  si  .  .  .' 

9.  praevento  carnificis  oflicio.     S.  John  xix.  33. 

IX.  Deliquium  .  .  .  praedicatum.  Amos  viii.  9  ;  comp.  adv.  Jud. 
10,  '  Nam  quod  in  passione  ejus  accidit,  ut  media  dies  tenebresceret, 
Amos  propheta  adnuntiat.'     Comp.  Jer.  ii.  12. 

12.  [ratione  .  .  .  negaverunt] :  added  in  Cod.  Fuld.  only. 

14.  relatum  in  archivis.  This  is  the  true  reading ;  arcanis  is  found 
in  one  MS.  only  (Cod.  Fuld.)  :  relatum  is  the  technical  word  for  •  making 
an  official  return,'  '  registering  in  an  official  report ' ;  comp.  Cicero  pro 
Sulla  15,  42.  Tertullian  elsewhere  appeals  to  official  documents  in 
confirmation  of  his  statements,  adv.  Marc.  iv.  7,  '  de  censu  denique 
Augusti,  quem  testem  fidelissimum  Dominicae  nativitatis  Romana 
archiva  custodiunt?'  Cp.  note  on  archiva,  ch.  19.  In  the  present 
passage  the  reference  is  most  probably  to  the  official  report  sent  by 
Pilate,  comp.  below,  '  Tiberio  nuntiavit.'  Gibbon  (ii.  194),  unwarrant- 
ably  preferring  arcanis,  believes  Tertullian  to  appeal  to  the  Sibylline 
verses,  which  merely  reproduce  the  Gospel  narrative. 


Cap.xxi.]    adversns  Gentes  pro  Christianis.  79 

gentia  circumsederunt,  ne,  quia  praedixerat  tertia  die 
resurrecturum  se  a  morte,  discipuli  furto  amoliti  cadaver 
fallerent  suspectos.  Sed  ecce  die  tertia  concussa  repente 
terra,  et  mole  revoluta,  quae  obstruxerat  sepulcrum,  et 
custodia  pavore  disjecta,  nullis  apparentibus  discipulis,  nihil  5 
in  sepulcro  repertum  est,  praeterquam  exuviae  sepulti. 
Nihilominus  tamen  primores,  quorum  intererat,  et  scelus 
divulgare,  et  populum  vectigalem  et  famularem  sibi  a  fide 
revocare,  subreptum  a  discipulis  jactitaverunt.  JSTam  nec 
ille  se  in  vulgus  eduxit,  ne  impii  errore  liberarentur,  ut  et  10 
fides,  non  mediocri  praemio  destinata,  difncultate  constaret. 
Cum  discipulis  autem  quibusdam  apud  Galilaeam  Judaeae 
regionem  ad  quadraginta  dies  egit,  docens  eos  quae  docerent. 
Dehinc  ordinatis  eis  ad  ofiicium  praedicandi  per  orbem, 
circumfusa  nube  in  caelum  est  ereptus,  multo  verius  quam  1 5 
apud  vos  asseverare  de  Komulo  Proculi  solent.  Ea  omnia 
super  Christo  Pilatus,  et  ipse  jam  pro  sua  conscientia 
Christianus,  Caesari  tum  Tiberio  nuntiavit.  Sed  et  Caesares 
credidissent  super  Christo,  si  aut  Caesares  non  essent 
saeculo    necessarii,  aut    si    et    Christiani    potuissent    esse  20 

5.  custodia  pavore  disjecta.  Bisjicere  is  the  regular  military 
term  for  routing  and  dispersing  a  guard  of  soldiery  ;  comp.  Hor.  ^Epp. 
ii.  2.  30 ;  Liv.  xliv.  41.  Dejicere  occurs  in  the  eame  sense  ch.  27,  like 
depellere,  ch.  9,  24,  37. 

9.  Nam  nec  ille  se  in  vulgus  eduxit.  Acts  x.  41,  'non  omni 
populo,'  etc.  Tertullian's  two  reasons  are  interesting.  The  Risen 
Life  of  Christ  could  only  be  apprehended  by  a  trained  spiritual  faculty ; 
and  the  experience  of  unbelievers  would  have  been  inadequate  to 
establish  the  true  faith  in  the  Resurrection.  See  Westcott,  Rev.  Risen 
Lord,  introd.  chap.,  on  the  '  Divine  impossibility '  of  the  manifestation 
of  Christ  to  the  world  after  His  Resurrection. 

16.  de  Komulo  Proculi.  Liv.  i.  16 ;  comp.  August  de  civ.  Dei 
iii.  15. 

17.  pro  sua  conscientia  Christianus.     S.  Matt.  xxvii.  23,  24. 

18.  Sed  et  Caesares  credidissent.  The  close  connexion  of  this 
remark  with  the  mention  of  Pilate's  official  communication  to  Tiberius 
respecting  Christ,  taken  in  conjunction  with  Tiberius'  proposal  (ch.  5) 
to  the  Senate  to  admit  Christ  amongst  the  Roman  deities,  has  been 
held  to  imply  that  '  worldly  considerations  alone  prevented  Tiberius 
from  believing  in  Christ.'     (Kaye,  pp.  103  ff.)     Tertullian  may,  how- 


8o  Tertulliani  Apologetiais  [Cap.  xxi. 

Caesares.  Discipuli  quoque  diffusi  per  orbem,  ex  praecepto 
magistri  Dei  paruerunt,  qui  et  ipsi  a  Judaeis  insequentibus 
multa  perpessi,  utique  pro  fiducia  veritatis  libenter,  Romae 
postremo  per  Neronis  saevitiam,  sanguinem  Christianum 
5  seminaverunt.  Sed  monstrabimus  vobis  idoneos  testes 
Christi,  ipsos  illos  quos  adoratis.  Multum  est,  si  eos  ad- 
hibeam  ut  credatis  Christianis,  propter  quos  non  creditis 
Christianis. 

Interim  hic  est  ordo  nostrae  institutionis,  hunc  edidimus 

ioet  sectae  et  nominis  censum  cum  suo  auctore.  Nemo  jam 
infamiam  incutiat,  nemo  aliud  existimet,  quia  nec  fas  est 
ulli  de  sua  religione  mentiri.  Ex  eo  enim,  quod  aliud  a  se 
coli  dicit,  quam  colit,  negat  quod  colit,  et  culturam  et 
honorem  in  alterum  transfert,  et  transferendo  jam  non  colit 

I5  quod  negavit.  Dicimus,  et  palam  dicimus,  et  vobis  tor- 
quentibus  lacerati  et  cruenti  vociferamur:  Deum  colimus 
per  Christum.  Illum  hominem  putate,  per  eum  et  in  eo  se 
cognosci  vult  Deus  et  coli.  Ut  autem  Judaeis  respondeam, 
et   ipsi    Deum  per    [hominem]   Moysen    colere    didicerunt; 

20  ut  Graecis   occurram,    Orpheus  Pieriae,   Musaeus  Athenis, 


ever,  be  merely  drawing  attention  to  the  irreconcileability  of  the  impe- 
rial  position  and  character,  though  indispensable  to  the  stability  of  the 
age,  with  the  Christian  faith  (Woodham,  note  ad  loc). 

4.  sanguinem  Christianum  seminaverunt :  comp.  ch.  50,  '  semen 
est  sanguis  Christianorum.' 

5.  monstrabimus  vobis.  Tertullian  devotes  the  three  following 
chapters  to  adducing  the  testimony  of  the  daemons  to  Christ. 

6.  Multum  est,  si.     '  It  is  a  great  point  to  urge  if  .  .  .' 

7.  Christianis.  If  Christiani  be  read,  the  constr.  is  ut  [ftatis~] 
Christiani  [et]  credatis. 

10.  censum :  see  note,  ch.  7. 

11.  quia  nec  fas  est,  *  since  it  is  of  course  impossible':  to  lie  re- 
specting  one's  religion  is  ipsofacto  to  cease  to  belong  to  it. 

20.  Orpheus  Pieriae.  After  his  return  from  the  Argonautic  expe- 
dition  Orpheus,  according  to  the  myth,  settled  in  Pieria,  a  region  of 
Macedonia,  and  taught  the  inhabitants  the  arts  of  civilization. 

Musaeus  Athenis :  a  semi-legendary  Greek  poet  of  the  time  of 
Orpheus,  whose  compositions  treated  of  the  mystic  rites  of  Dionysus  at 
Eleusis  ;  Cicero  dt  uat.  deor.  i.  15.  41. 


Cap.  xxn.]       adversus  Gentes  pro  Christianis.  81 

Melampus  Argis,  Trophonius  Boeotiae  initiationibus  homines 
obligaverunt ;  ut  ad  vos  quoque  dominatores  gentium  aspi- 
ciam,  homo  fuit  Pompilius  Numa,  qui  Komanos  operosissimis 
superstitionibus  oneravit.  Licuerit  et  Christo  commentari 
divinitatem  rem  propriam ;  non  qui  rupices  et  adhuc  feros  5 
homines  multitudine  tot  numinum  demerendorum  attonitos 
efficiendo  ad  humanitatem  temperaret,  quod  Numa  ;  sed  qui 
jam  expolitos  et  ipsa  urbanitate  deceptos  in  agnitionem 
veritatis  ocularet.  Quaerite  ergo,  si  vera  sit  ista  divinitas 
Christi.  Si  ea  est,  qua  cognita  ad  bonum  quis  relbrmetur,  10 
sequitur,  ut  falsa  renuntietur  quaevis  alia  contraria  com- 
perta;  imprimis  illa  omni  ratione,  quae  delitescens  sub 
nominibus  et  imaginibus  mortuorum,  quibusdam  signis,  et 
miraculis,  et  oraculis  fidem  divinitatis  operatur. 

CAPUT  XXII.  I5 

Atque  adeo  dicimus,  esse  substantias  quasdam  spiritales ; 
nec  nomen  novum  est.  Sciant  daemonas  philosophi,  Socrate 
ipso  ad  daemonii  arbitrium  exspectante.  Quidni?  cum  et 
ipsi  daemonium  adhaesisse  a  pueritia  dicatur,  dehortatorium 
plane    a    bono.       Daemonas    sciunt    poetae,    etiam   vulgus  20 

1.  Melampus  Argis  :  the  first  soothsayer  and  physician  among  the 
ancients  ;  he  introduced  the  worship  of  Dionysus  into  Greece,  and  sub- 
sequently  ruled  one-third  of  the  kingdom  of  Argos  ;  Cicero  de  leg.  ii. 

13-  33. 

Trophonius  Boeotiae  :  the  oracle  of  Lebadia  in  Boeotia  ;  Cicero 
de  nat.  deor.  iii.  19.  49  ;  de  div.  i.  34.  74. 

4.  Licuerit  et  Christo.  '  And  so  it  would  have  been  allowable 
for  Christ,  too,  to  set  forth  His  Own  Divinity  ;  not,  like  Numa,  after 
a  method  by  which  (qui)  He  might  soften  . .  .  ;  but  whereby  He  might 
enlighten  to  the  apprehension  of  the  Truth.  .  .  .'  For  this  use  of  ocu- 
lare  see  de  paenit.  12  ;  and  Cypr.  de  idol.  van.  14,  in  a  reproduction  of 
this  passage. 

14.  fidem  divinitatis  operatur,  '  gains  a  credence  for  its  own 
divinity.' 

17.  Socrate  .  .  .  exspectante :  Plat.  Apol.  19,  31  ;  comp.  Phaedr. 
43,  Theag.  10  ;  Xenoph.  Mem.  i.  1  ;  Diog.  Laert.  ii.  32. 

20.  poetae.  Comp.  Euseb.  praep.  evang.  v.  4 ;  Plat.  Cratyl.  32  ; 
Eepub.  v.  15. 

G 


82  Tertulliani  Apologeticus  [Cap.xxii. 

indoctum  in  usum  maledicti  frequentat,  nam  et  Satanam, 
principem  hujus  mali  generis,  proinde  de  propria  conscientia 
animae,  eadem  exsecramenti  voce  pronuntiat.  Angelos  quoque 
etiam  Plato  non  negavit ;  utriusque  nominis  testes  vel  magi 
5  adsunt.  Sed  quomodo  de  angelis  quibusdam  sua  sponte 
corruptis  corruptior  gens  daemonum  evaserit  damnata  a  Deo 
cum  generis  auctoribus,  et  cum  eo  quem  diximus  principe, 
apud  litteras  sanctas  ordine  cognoscitur.  Nunc  de  operatione 
eorum  satis  erit  exponere.  Operatio  eorum  est  hominis 
10  eversio :  sic  malitia  spiritalis  a  primordio  auspicata  est  in 
hominis  exitium.  Itaque  corporibus  quidem  et  valetudines 
infligunt  et  aliquos  casus  acerbos,  animae  vero  repentinos  et 
extraordinarios  per  vim  excessus.  Suppetit  ilHs  ad  utramque 
substantiam  hominis  adeundam  mira  subtilitas  et  tenuitas 

I.  nam  et  Satanam.  The  text  is  very  uncertain  in  this  passage. 
Tertullian's  meaning  seems  to  be  that  Satan  is  unwittingly  referred  to 
in  tbe  maledictory  exclamation  of  tbe  vulgar,  Malum  !  (eadem  exsecra- 
menti  voce),  since  it  recognises  '  evil '  in  the  abstract  (apart  from  any 
definite  manifestations  of  evil)  and  therefore  the  Evil  One.  Comp. 
de  test.  anim.  3,  '  Satanam  denique  in  omni  aversatione  et  aspernatione 
et  detestatione  pronuntias,  quem  nos  dicimus  malitiae  angelum,'  etc. 

3.  Angelos . . .  Plato  non  negavit.  Plat.  Sympos.  28  ;  Diog.  Laert. 
iii.  79,  oUrai  81  .  .  .  hai[xovas  elvai.     For  adsunt,  others  read  asserunt. 

8.  apud  litteras  sanctas.  Tertullian  so  explains  Gen.  vi.  2,  de 
idol.  9  ;  de  virg.  vel.  7  ;  de  cult.  fem.  i.  2,  3,  where  he  quotes  the 
Book  of  Enoch  to  the  same  purpose.  This  interpretation  was  adopted 
by  many  early  Christian  writers  (and  was  in  part,  perhaps,  due  to  the 
LXX  (Alex.  MS.)  reading  01  dyycXot  for  vlol  rov  dcov  in  the  text  cited), 
but  not  by  the  universal  consensus  of  Catholic  authorities.  Josephus, 
Ant.  Jud.  i.  3,  has  the  same  interpretation ;  see  also  Just.  Mart.  Apol. 
i.  21  ;  ii.  6 ;  Iren.  adv.  haer.  iv.  36,  70  ;  v.  29  ;  Clem.  Alex.  Paed.  iii. 
2  ;  Strom.  iii.  7  ;  v.  1 ;  Cypr.  de  hab.  virg.  9  ;  depat.  11  ;  the  question 
is  fully  discussed  by  Augustine,  quaest.  ad  Gen.  i.  3  ;  de  civ.  Dei  xv 
23 ;  comp.  Jerome  quaestt.  in  Gen.  ad  loc. ;  Orig.  contr.  Cels.  v.  55  ; 
Cyr.  Alex.  adv.  Anthrop.  17. 

13.  excessus,  * aberrations,'   'excesses':  the  word  is  used   in  this 
sense  above  ch.  9,  and  by  a  later  author,  Prudent.  contr.  Symm.  ii. 
990.     Excedere  and  excessus  are  often  used  absolutely  for  mori,  mors  ; 
e.  g.  ch.  25,  of  the  death  6f  Marcus  Aurelius  ;  de  test.  an.  4. 
Suppetit  illis,  '  gives  them  access.' 

ad  utram  substantiam  hominis  :   i.  e.  the  corporeal  and  spi- 
ritual  parts  of  man. 


Cap.  xxii.]     adversus  Gentes  pro  Christianis.  83 

sua.  Multum  spiritalibus  viribus  licet,  ut  invisibiles  et 
insensibiles  in  effectu  potius  quam  in  actu  suo  appareant :  si 
poma,  si  fruges  nescio  quod  aurae  latens  vitium  in  flore 
praecipitat,  in  germine  exanimat,  in  pubertate  convulnerat, 
ac  si  caeca  ratione  tentatus  aer  pestilentes  haustus  suos  5 
offundit :  eadem  igitur  obscuritate  contagionis  aspiratio 
daemonum  et  angelorum  mentis  quoque  corruptelas  agit 
furoribus  et  amentiis  foedis,  aut  saevis  libidinibus  cum 
erroribus  variis ;  quorum  iste  potissimus,  quo  deos  istos 
captis  et  circumscriptis  hominum  mentibus  commendat,  ut  10 
et  sibi  pabula  propria  nidoris  et  sanguinis  procuret  simulacris 
et  imaginibus  oblata,  et  quae  illis  accuratior  pascua  est, 
hominem  a  cogitatu  verae  divinitatis  avertant  praestigiis 
falsae  divinationis.  Quas  et  ipsas  quomodo  operentur,  ex- 
pediam.  Omnis  spiritus  ales  est:  hoc  angeli  et  daemones.  15 
Igitur  momento  ubique  sunt :  totus  orbis  illis  locus  unus 
est ;  quid  ubique  geratur,  tam  facile  sciunt,  quam  enuntiant. 
Velocitas  divinitas  creditur,  quia  substantia  ignoratur.  Sic 
et  auctores  interdum  videri  volunt  eorum  quae  annuntiant : 
et  sunt  plane  malorum  nonnunquam,  bonorum  tamen  nun-  20 

4.  praecipitat.  This  word  is  used  of  unseasonable  forwardness  of 
grain  or  fruit ;  so  Columella  iii.  21.  io  of  the  vintage.  The  word  re- 
curs  ch.  41. 

5.  tentatus,  'infected' :  a  medical  term  used  of  poison  and  conta- 
gion;  comp.  Sueton.  Vesp.  24;  Lucret.  vi.  1088-1103. 

10.  cireumscriptis  =  deceptis  ;  as  in  Cicero  Acad.  quaest.  ii.  15.  46. 

11.  pabula  propria.  Comp.  ch.  23.  Tertullian's  materialistic  ideas 
of  the  nature  of  spirits,  as  exemplified  here,  were  shared  by  Justin 
Martyr  (Apol.  ii.  5)  and  other  writers.  The  notion  reappears  de  res. 
carn.  17,  where  Tertullian  regards  the  human  soul  as  in  some  degree 
corporeal.     See  note,  ch.  48. 

12.  quae  illis  accuratior  pascua  est :  'which  is  to  them  a  far 
more  palatable  banquet ' ;  a  forced  meaning  to  give  to  accuratior,  but 
accurare  is  used  by  Plautus  Epp.  v.  I.  55  for  '  regaling  a  guest.' 
Pascua  as  a  subst.  is  confined  to  late  Latin  :  it  is  found  in  the  Vulg., 
Joel  i.  18  ;  Ezek.  xxxiv.  31. 

15.  hoc  angeli  et  daemones.  Hoc,  i.  e.  *  winged,'  referring  to  the 
preceding  ales. 

18.  Velocitas  divinitas  creditur :  i.  e.  their  swiftness  is  regarded  as 
a  proof  of  their  divinity,  especially  as  their  real  nature  is  unknown. 

G  % 


84  Tertulliani  Apologelicus  [Cap.  xxii. 

quam.  Dispositiones  etiam  Dei,  et  tunc  prophetis  con- 
cionantibus  exceperunt,  et  nunc  lectionibus  resonantibus 
carpunt.  Ita  et  hinc  sumentes  quasdam  temporum  sortes, 
aemulantur  divinitatem  dum  furantur  divinationem. 
5  In  oraculis  autem  quo  ingenio  ambiguitates  temperent  in 
eventus,  sciunt  Croesi,  sciunt  Pyrrhi.  Ceterum  testudinem 
decoqui  cum  carnibus  pecudis  Pythius  eo  modo  renuntiavit, 
quo  supra  diximus ;  momento  apud  Lydiam  fuerat.  Habent 
de  incolatu  aeris   et  de   vicinia  siderum  et  de   commercio 

lonubium  caelestes  sapere  paraturas,  ut  et  pluvias,  quas  jam 
sentiunt,  repromittant,  Venefici  plane  et  circa  curas  vale- 
tudinum.  Laedunt  enim  primo,  dehinc  remedia  praecipiunt 
ad  miraculum  nova,  sive  contraria,  post  quae  desinunt 
laedere,  et  curasse  creduntur.      Quid    ergo  de    ceteris  in- 

1 5  geniis  vel  etiam  viribus  fallaciae  spiritalis  edisseram,  phan- 
tasmata    Castorum,    et   aquam    cribro   gestatam,   et    navem 

i.  Dispositiones  etiam  Dei,  'the  counsels  of  God';  so  ch.  41, 
1  admitte  prius  dispositiones  ejus.'  Comp.  Just.  Mart.  Apol.  i.  54  ; 
Cyr.  Jer.  xv.  1 1 . 

2.  lectionibus  resonantibus  :  abl.  dbsol.  'and  now  they  snatch 
them  (*.  e.  dispositiones)  whilst  the  public  readings  of  the  Scriptures 
are  sounding ' ;  comp.  ch.  18,  '  Judaei  palam  lectitant,'  etc. 

4.  aemulantur  divinitatem  :  *  they  vie  (with  God)  in  laying  claim 
to  a  divinity,'  which  is  founded  upon  a  stolen  divinatio,  itself  fraudu- 
lent  and  dependent  upon  the  only  real  thing  about  them,  their 
velocitas. 

6.  sciunt  Croesi,  sciunt  Pyrrhi.  Herod.  i.  53,  55,  91  ;  Cicero  de 
div.  ii.  56. 

7.  Pythius.     Herod.  i.  46-48. 

13.  nova,  sive  contraria:  i.  e.  either  new  methods  of  treatment,  or 
else  remedies  entirely  opposed  to  the  ordinary  ones. 

14.  ingeniis.     See  note,  ch.  15. 

15.  phantasmata  Castorum.  The  alleged  appearances  of  the  Dios- 
curi  at  the  battle  of  Lake  Eegillus,  and  in  Eome  announcing  the 
victory  in  the  Persian  war ;  Val.  Max.  i.  8  ;  comp.  Florus  JSpit.  ii.  12  ; 
jii.  3  ;  Cic.  de  nat.  deor.  ij.  2  ;  Min.  Felix  7,  27. 

16.  aquam  cribro  gestatam  :  the  ordeal  by  which  the  innocence  of 
Tuccia,  a  vestal  virgin,  was  established;  Val.  Max.  viii.  1. 

navem  cingulo  promotam  :  referring  to  the  story  of  Claudia 
Quinta,  a  Koman  matron  (Min.  Felix  2  7)  whose  chastity  had  been  im- 
pugned  (or,  according  to  Aurel.  Victor  de  vir.  illustr.  46,  '  virgo  ves- 


Cap.  xxiii.]      adversus  Gentes  pro  Christianis.  85 

cingulo  promotam,  et  barbam  tactu  irrufatam,  ut  numina 
lapides  crederentur,  et  Deus  verus  non  quaereretur  %  jk 

CAPUT  XXIII. 

Porko  si  et  magi  phantasmata  edunt,  et  jam  defunctorum 
infamant   animas ;    si  pueros  in  eloquium  oraculi  elidunt,  5 
si   multa   miracula    circulatoriis    praestigiis    ludunt,    si   et 
somnia  immittunt  habentes  semel  invitatorum  angelorum  et 
daemonum  assistentem  sibi  potestatem,  per  quos  et  caprae 
et  mensae  divinare  consueverunt ;   quanto  magis  illa  potestas 
de  suo   arbitrio   et   pro  suo  negotio   studeat   totis  viribus  10 
operari,  quod  alienae  praestat  negotiationi  1     Aut  si  eadem 
et  angeli  et  daemones  operantur,  quae  et  dii  vestri ;  ubi  est 
ergo   praecellentia   divinitatis,  quae   utique   superior   omni 
potestate  credenda  est?     Non   ergo    dignius   praesumetur, 
ipsos    esse    qui    se    deos   faciant,    cum   eadem    edaut    quae  1 5 
faciant    deos    credi,    quam    pares    angelis    et    daemonibus 
deos  essel     Locorum  differentia  distinguitur,  opinor,  ut  a 

talis,  falso  incesti  suspecta'),  and  who  was  enabled  to  move  the 
stranded  vessel  which  was  conveying  the  image  of  Cybele  up  the  Tiber  : 
Herodian.  Hist.  i.  n  ;  Liv.  xxix.  14. 

1.  barbam  tactu  irrufatam:  the  sign  given  to  Domitius  Aeno- 
barbus  by  the  '  juvenes  gemini  augustiore  forma '  of  the  truth  of  their 
announcement  of  victory ;  Sueton.  Nero  1 ;  comp.  Martial  Epigr. 
viii.  52. 

4.  Porro  si  et  magi  :  comp.  Just.  Mart.  Apol.  i.  24. 

5.  infamant :  a  variant  reading  gives  inclamant,  and  eliciunt  for 
elidunt,  which  seem  to  be  explanatory  glosses  on  the  text. 

elidunt.  This  is  a  strong  term  for  denoting  what  appears  to  be 
intended  here — the  mesmeric  or  clairvoyant  trance,  rather  than  the 
iraihoyuavTeia  or  sacrifice  of  children  for  the  purpose  of  inspecting  their 
exta.  Euseb.  H.  E.  vii.  10 ;  viii.  14 ;  Apul.  Apol.  1  ;  Val.  Max.  v.  7  ; 
Plin.  N.  H.  vii.  50. 

8.  caprae  et  mensae  divinare.  For  the  use  of  goats  in  divination 
see  Clem.  Alex.,  quoted  Euseb.  Praep.  Eoang.  ii.  3.  The  mensae  are 
probably  the  oracular  tripods ;  cp.  Verg.  Aen.  ii.  764,  '  incensis  erepta 
adytis,  mensaeque  deorum' ;  Sozom.  H.  E.  vi.  35. 

13.  praecellentia.     A  word  confined  to  eccl.  latin. 

17.  Locorum  differentia.  Tertullian  is  arguing  for  the  identification 
of  the  gods  with  the  daemons,  and  sarcastically  suggests  that  the  dif- 


86  Tertulliani  Apologeticus  [Cap.  xxiii. 

templis  deos  aestimetis,  quos  alibi  deos  non  dicitis ;  ut  aliter 
dementire  videatur,  qui  sacras  turres  pervolat,  aliter  qui 
tecta  viciniae  transilit;  et  alia  vis  pronuntietur  in  eo  qui 
genitalia  vel  lacertos,  alia  in  eo  qui  sibi  gulam  prosecat. 
5  Compar  exitus  furoris,  et  una  ratio  est  instigationis. 

Sed  hactenus  verba,  jam  hinc  demonstratio  rei  ipsius,  qua 
ostendemus  unam  esse  utriusque  nominis  qualitatem.  Edatur 
hic  aliquis  sub  tribunalibus  vestris,  quem  daemone  agi  con- 
stet.  Jussus  a  quolibet  Christiano  loqui  spiritus  ille,  tam  se 
iodaemonem  confitebitur  de  vero,  quam  alibi  deum  de  falso. 
Aeque  producatur  aliquis  ex  iis,  qui  de  deo  pati  existimantur, 
qui  aris  inhalantes  numen  de  nidore  concipiunt,  qui  ructando 
curantur,  qui  anhelando  profantur.  Ista  ipsa  Virgo  Caelestis 
pluviarum  pollicitatrix,  iste  ipse  Aesculapius  medicinarum 

ference  between  them  in  the  estimation  of  the  heathen  depended  solely 
on  the  different  localities  they  inhabited. 

2.  qui  sacras  turres  pervolat.  The  allusion  is  to  the  expiatory 
rite  of  hurling  criminals  from  the  promontory  of  Leucas  in  honour  of 
Apollo. 

3.  qui  genitalia  vel  lacertos.  The  Corybantes  or  Galli,  priests 
of  Cybele,  who  were  thus  consecrated  to  the  goddess;  cp.  ch.  25,  and 
note.    Juven.  ii.  115  ;  Catullus  lxiii.  1  ff. 

7.  Edatur  hic  aliquis.  Tertullian  proposes  a  test  case  or  ordeal ; 
similarly  S.  Athanasius,  a  century  later,  de  Incam.  48.  Cp.  Tert. 
below,  ch.  37,  43 ;  de  test.  anim.  3 ;  ad  Scajp.  2  ;  de  spect.  29 ;  de 
idol.  11  ;  de  coron.  11;  Lactant.  v.  21 ;  Just.  Mart.  Apol.  ii.  6,  8; 
Orig.  contr.  Cels.  i.  25  ;  vii.  4.  The  prominence  given  by  the  early 
apologists  to  cases  of  exorcism  reflects  the  spirit  of  the  age  wherein 
they  wrote.  Christians  and  pagans  alike  believed  in  the  intense 
activity  of  daemoniacal  power ;  and,  while  the  frequency  of  such 
appeals  as  the  present  proves  that  they  must  have  had  a  very  real 
controversial  value  at  the  time,  there  was  no  doubt  a  tendency  to 
exaggerate  the  number  of  instances  of  exorcism. 

13.  Ista  ipsa  .  .  .  iste  ipse  .  .  .  nisi.  There  is  some  scorn  implied 
in  the  emphasis  of  this  sentence.  Caelestis  and  Aesculapius,  as  we 
have  seen,  Introd.  p.  xi,  and  notes,  ch.  12,  13,  were  deities  especially 
connected  with  Carthage.  'That  very  goddess  of  yours,  the  Virgin 
Caelestis  .  .  .  that  very  Aesculapius  .  .  .  if  these  deities  do  not  confess 
themselves  to  be  daemons  .  .  .' 

14.  pollicitatrix.  A  word  of  patristic  latinity  only;  the  masc. 
pollicitator  occurs  adv.  Jud.  1. 

Aesculapius.    The  temple  of  Aesculapius   at  Carthage  is   re- 


Cap.  xxiii.]     adversus  Gentes ' pro  Christianis.  87 

demonstrator  alia  die  morituris  Socordio  et  Thanatio  et 
Asclepiodoto  vitae  sumministrator, — nisi  se  daemones  confessi 
fuerint,  Christiano  mentiri  non  audentes,  ibidem  illius  Chris- 
tiani  procacissimi  sanguinem  fundite.  Quid  isto  opere  mani- 
festius  %  quid  hac  probatione  fidelius  1  simplicitas  veritatis  in  5 
medio  est ;  virtus  illi  sua  assistit ;  nihil  suspicari  licebit. 
Magia  aut  aliqua  ejusmodi  fallacia  fieri  dicetis,  si  oculi  vestri 
et  aures  permiserint  vobis.  Quid  autem  inniti  potest  ad- 
versus  id,  quod  ostenditur  nuda  sinceritate  ?  Si  altera  parte 
vere  dii  sunt,  cur  sese  daemonia  mentiuntur  1  an  ut  nobis  10 
obsequantur?  Jam  ergo  subjecta  est  Christianis  divinitas 
vestra;  nec  utique  divinitas  deputanda  est,  quae  subdita 
est  homini,  et  si  quid  ad  dedecus  facit,  aemulis  suis.  Si 
altera  parte  daemones  sunt  vel  angeli,  cur  se  alibi  pro  diis 
agere  respondent1?  Nam  sicut  illi,  qui  dii  habentur,  dae- 15 
mones  se  dicere  noluissent,  si  vere  dii  essent,  scilicet,  ne  de 
majestate  se  deponerent :  ita  et  isti,  quos  directo  daemones 
nostis,  non  auderent  alibi  pro  diis  agere,  si  aliqui  omnino  dii 
essent,  quorum  nominibus  utuntur;  vererentur  enim  abuti 
majestate  superiorum  sine  dubio  et  timendorum.  Adeo  nulla  20 
est  divinitas  ista  quam  tenetis,  quia  si  esset,  neque  a  dae- 
moniis  affectaretur,  neque  a  diis  negaretur.  Cum  ergo 
utraque  pars  concurrit  in  confessionem,  deos  esse  negans, 
agnoscite  unum  genus  esse,  id  est  daemonas.  Yerum  utro- 
bique  jam  deos  quaerite;  quos  enim  praesumpseratis,  dae- 25 
monas  esse  cognoscitis.  Eadem  vero  opera  nostra  ab  eisdem 
diis  vestris  non  tantum  hoc  detegentibus,  quod  neque  ipsi 

ferred  to  de  test.  anim.  2,  '  sub  Aesculapio  stans,'  etc.  ;  it  stood,  as  in 
old  Carthage,  on  the  Byrsine  hill,  though  the  special  cult  of  this  deity 
had  now  given  place  to  that  of  Juno-Caelestis.  Strabo  xvii.  3.  15 ; 
Appian.  viii.  30. 

1.  alia  die  morituris  :  '  only  to  die  again  to-morrow ' ;  for  this 
use  of  alia  die  see  Capitol.  Anton.  Pius  12,  'nocte  .  .  .  alia  die  .  .  . 
tertia  die ' ;  Maximin.  1 7  ;  Treb.  Poll.  tyr.  trig.  8,  '  una  die  factus  est 
imperator,  alia  die  visus  est  imperare,  tertia  interemptus  est.' 

24.  Verum  utrobique  jam  deos  quaerite.  '  On  either  hypothesis 
you  must  look  out  for  some  fresh  gods.' 


88  Tertulliani  Apologeticus         [Cap.  xxiii. 

dii  sint  neque  ulli  alii,  etiam  illud  in  continenti  cognoscitis, 
qui  sit  vere  Deus,  et  an  ille,  et  an  unicus,  quem  Christiani 
profitemur,  et  an  ita  credendus  colendusque,  ut  fides,  ut  dis- 
ciplina  disposita  est  Christianorum. 

5  Dicent  ibidem :  Ecquis  ille  Christus  cum  sua  fabula  %  si 
homo  communis  condicionis,  si  magus,  si  post  mortem  de 
sepulcro  a  discipulis  subreptus,  si  nunc  denique  penes  inferos, 
si  non  in  caelis  potius,  et  inde  venturus  cum  totius  mundi 
motu,   cum   horrore  orbis,  cum   planctu   omnium,  sed  non 

10  Christianorum,  ut  Dei  Virtus  et  Dei  Spiritus  et  Sermo  et 
Sapientia  et  Ratio  et  Dei  Filius.  Quodcumque  ridetis, 
rideant  et  illi  vobiscum ;  negent  Christum  omnem  ab  aevo 
animam  restituto  corpore  judicaturum.  Dicant  hoc  pro 
tribunali,    si   forte,    Minoen   et   Ehadamanthum    secundum 

iSconsensum  Platonis  et  poetarum  esse  sortitos;  suae  saltem 
ignominiae  et  damnationis  notam  refutent :  renuant  se  im- 
mundos  spiritus  esse,  quod  vel  ex  pabulis  eorum  sanguine  et 
fumo  et  putidis  rogis  pecorum  et  impuratissimis  linguis 
ipsorum  vatum  intelligi  debuit ;  renuant  ob  malitiam  prae- 

20  damnatos  se  in  eundem  judicii  diem  cum  omnibus  cultoribus 
et  operatoribus  suis.  Atqui  omnis  haec  nostra  in  illos  domi- 
natio  et  potestas  de  nominatione  Christi  valet,  et  de  com- 

5.  Dicent  ibidem  :  Ecquis.  'They  will  say  immediately :  "And 
who  is  this  Christ  with  his  story  ? "  as  if  He  were  a  man  of  ordinary 
condition,  as  if  .  .  ,'  An  alternative  reading  gives  'Dicent  ibidem 
quis  ille  Chr.  cum  sua  fabula ;  si  homo  .  .  .'  '  They  (the  daemons) 
will  tell  you  at  the  same  time  who  Cbrist  is ;  whether  or  no  He  is  a 
mere  man  .  .  .' 

12.  rideant  et  illi  vobiscum  :  'let  them  (if  they  dare)  join  in  your 
ridicule.' 

ab  aevo  =  a  primordio,  ■  from  the  beginning  of  the  world.'     See 
note,  ch.  18. 

13.  Dicant  hoc  pro  tribunali.  'Let  them  assert  that  Minos  and 
Rhadatnanthus  (if  it  be  so)  have  been  appointed  to  this  office  of 
judgment.  .  .  .' 

17.  ex  pabulis.     Comp.  ch.  22. 

19.  praedamnatos  se  in  eundem  judicii  diem.  Comp.  2  Pet.  ii.  4, 
'  in  judicium  reservari ' ;  S.  Matt.  viii.  29. 

31.  operatoribus  suis.     In  its  technical  religious  sense,  'devotees.' 
22.  de  nominatione  Christi.    S.  Matt.  vii.  22  ;  S.  Luke  ix.  49  ;  x.  1 7. 


Cap.  xxiv.]     adversus  Gentes  pro  Christianis.  89 

memoratione  eorum,  quae  sibi  a  Deo  per  arbitrum  Christum 
imminentia  exspectant.  Christum  timentes  in  Deo,  et  Deum 
in  Christo,  subjiciuntur  servis  Dei  et  Christi.  Ita  de  con- 
tactu  deque  afflatu  nostro  contemplatione  et  repraesentatione 
ignis  illius  correpti,  etiam  de  corporibus  nostro  imperio  ex-  5 
cedunt  inviti  et  dolentes,  et  vobis  praesentibus  erubescentes. 
Credite  illis,  cum  verum  de  se  loquuntur,  qui  mentientibus 
creditis.  Nemo  ad  suum  dedecus  mentitur,  quin  potius  ad 
honorem.  Magis  fides  prona  est  adversus  semetipsos  con- 
fitentes,  quam  pro  semetipsis  negantes.  Haec  denique  testi-  i< 
monia  deorum  vestrorum  Christianos  facere  consueverunt, 
quia  plurimum  illis  credendo  Christo  domino  credimus.  Ipsi 
litterarum  nostrarum  fidem  accendunt,  ipsi  spei  nostrae 
fidentiam  aedificant.  At  colitis  illos,  quod  sciam,  etiam  de 
sanguine  Christianorum.  Nollent  itaque  vos  tam  fructuosos,  ij 
tam  ofnciosos  sibi  amittere,  vel  ne  a  vobis  quandoque  Chris- 
tianis  fugentur,  si  illis  sub  Christiano,  volente  vobis  veritatem 
probare,  mentiri  liceret. 


CAPUT  XXIV. 

Omnis  ista  confessio  illorum,  qua   se    deos   negant  esse,  20 
quaque   non    alium   Deum    respondent   praeter  Unum,  cui 

3.  Ita  de  contactu  deque  afllatu.  Referring  to  the  ritual  acts  in 
the  ceremony  of  exorcism  :  comp.  the  Greek  rite  mentioned  in  the  (so- 
called)  seventh  canon  of  Constantinople  (with  Bright's  notes,  p.  187); 
and  see  Exorcism  in  Dict.  Chr.  Ant. 

4.  repraesentatione  ignis  illius  correpti.  The  formulae  of 
exorcism  generally  contained  a  reference  to  the  future  punishment 
of  the  evil  spirits.  For  the  ignis  ille  see  S.  Matt.  xxv.  41, '  Discedite 
a  Me  maledicti  in  ignem  aeternum,  qui  paratus  est  diabolo  et  angelis 
ejus.' 

9.  Magis  fides  prona  est  adversus  .  .  .  negantes.  The  construc- 
tion  is  very  harsh  if  the  text  be  correct.  Some  edd.  read  in  before 
adversus.  Woodham  understands  adversus  as  =  erga,  and  the  argu- 
ment  to  be  'credit  is  more  easily  given  to  those  who  confess  thatvthey 
are  bad  than  to  those  who  deny  it.'  '  Yet  pro  semetipsis  seeois  to  be 
meant  to  answer  adcersus  semetipsos.' 


9°  Tertulliani  Apologeticus         [Cap.  xxiv. 

nos  mancipamur,  satis  idonea  est  ad  depellendum  crimen 
laesae  maxime  Romanae  religionis.  Si  enim  non  sunt 
dii  pro  certo,  nec  religio  pro  certo  est;  si  religio  non  est, 
quia  nec  dii  pro  certo,  nec  nos  pro  certo  rei  sumus  laesae 

5  religionis.  At  e  contrario  in  vos  exprobratio  resultabit,  qui 
mendacium  colentes,  veram  religionem  veri  Dei  non  modo 
negligendo,  quin  insuper  expugnando,  in  verum  committitis 
crimen  verae  irreligiositatis.  Nunc,  ut  constaret  illos  deos 
esse,  nonne  conceditis  de  aestimatione  communi  aliquem  esse 

10  sublimiorem  et  potentiorem  velut  principem  mundi,  perfectae 
potentiae  et  majestatis?  Nam  et  sic  plerique  disponunt 
divinitatem,  ut  imperium  summae  dominationis  esse  penes 
unum,  officia  ejus  penes  multos  velint;  ut  Plato  Jovem 
magnum  in  caelo  comitatum  exercitu  describit  deorum  pariter 

15  et  daemonum.  Itaque  oportere  et  procurantes  et  praefectos 
et  praesides  pariter  suspici.  Et  tamen  quod  facinus  admittit, 
qui  magis  ad  Caesarem  promerendum  et  operam  et  spem 
suam  transfert,  nec  appellationem  dei  ita  ut  imperatoris  in 
alio  quam  principe  confitetur,  cum  capitale  esse  judicetur 

20  alium  praeter  Caesarem  et  dicere  et  audire  %  Colat  alius 
Deum,  alius  Jovem,  alius  ad  caelum  supplices  manus  tendat, 
alius  ad  aram  Fidei,  alius,  si  hoc  putatis,  nubes  numeret 

1 .  satis  idonea  est :  '  is  quite  sufficient  to  refute  the  charge  of 
attack  upon  religion,  and  especially  the  Roman  religion/ 

ad  depellendum.  Depellere  is  a  technical  military  term  for 
1  dislodging  an  enemy  from  his  position' ;  comp.  ch.  9,  24,  37. 

crimen  laesae  .  .  .  religionis.  This  answers  to  the  rei  sacrilegii, 
ch.  10,  see  note;  and  crimen  laesae  divinitatis,  and  elogium  irreligio- 
sitatis  below :  maxime  embraces  both  the  general  charge  of  '  atheism,' 
and  the  special  neglect  of  the  Roman  gods. 

7.  in  verum  committitis  :  '  against  the  True  One.'  Or  verum  may 
be  equivalent  to  veritatem :  *  against  the  truth  you  commit  the  crime 
of  real  sacrilege.'    In  Deum  and  in  vero  are  var.  lect. 

8.  ut  constaret  illos  deos  esse  :  '  even  although  it  were  granted 
that  they  were  gods.' 

13.  ut  Plato  Jovem.  Phaedr.  56, 6  p.\v  8r)  fieyas  r)yep.uv  kv  ovpavw 
Zeiis  kXavvuv  irrrjvbv  ap/xa  Irparros  Tropeverai  Siafcoopiav  iravra  Kal  empieXov- 
p.ivos'  r<p  5'  iirfrai  OTparia  Oeuiv  tc  Kal  8aip.6vcov. 

16.  suspici  :  '  looked  up  to ' ;  see  note,  ch.  18. 

22.  si  hoc  putatis,  i.  e.  if  you  so  misunderstand  the  posture  of  one  en- 


Cap.  xxiv.]     adversus  Gentes  pro  Christianis.  9 1 

orans,  alius  lacunaria,  alius  suam  animam  deo  suo  voveat, 
alius  hirci.  Videte  enim  ne  et  hoc  ad  irreligiositatis  elogium 
concurrat,  adimere  libertatem  religionis  et  interdicere  op- 
tionem  divinitatis,  ut  non  liceat  mihi  colere  quem  velim,  sed 
cogar  colere  quem  nolim.  Nemo  se  ab  invito  coli  volet,  ne  5 
homo  quidem;  atque  adeo  et  Aegyptiis  permissa  est  tam 
vanae  superstitionis  potestas,  avibus  et  bestiis  consecrandis, 
et  capite  damnandis  qui  aliquem  hujusmodi  deum  occiderint. 
Unicuique  etiam  provinciae  et  civitati  suus  deus  est,  ut 
Syriae  Atargatis,  ut  Arabiae  Dusares,  ut  Noricis  Belenus,  ut  10 
Africae  Caelestis,  ut  Mauritaniae  Reguli  sui.  Komanas,  ut 
opinor,   provincias  edidi,  nec  tamen  Komanos  deos  earum, 


gaged  in  prayer.     Comp.  cb.  40,  'nubila  de  laquearibus  exspectatis ' ; 
and  Juvenal  xiv.  97. 

2.  Videte  enim  .  .  .  elogium  concurrat :  cBeware  lest  this  action 
of  yours  (the  taking  away  of  liberty  of  worship,  etc.)  do  not  better 
accord  with  the  criminal  charge  of  irreligion.'  Concurrere  has  this 
sense  in  the  Digests  (29.  2.  30 ;  29.  30.  53)  and  judicial  latin.  On 
elogium  see  note,  ch.  2. 

5.  Nemo  se  ab  invito.  Comp.  note,  ch.  9,  28.  Willingness  of 
service  is  of  the  essence  of  worship  ;  and  it  was  the  recognition  of  this 
principle  that  led  to  the  accumulation  of  deities  in  the  Pantheon,  and 
to  the  toleration  by  the  Romans  of  foreign  national  cults,  as  Tertullian 
goes  on  to  show. 

6.  Aegyptiis  permissa  est.     See  note,  ch.  6. 

8.  capite  damnandis  .  .  .  occiderint.     Herod.  ii.  65. 

9.  TJnicuique  etiam  provinciae.  Comp.  the  statement  of  Celsus 
that  a  universal  religion  was  an  impossible  dream  :  Orig.  contr.  Cels. 
v.  25  ;  viii.  72. 

10.  Atargatis  =  'Arapyaris,  a  Syrian  deity,  half  female,  half  fish, 
called  also  Derceto,  Aep/cera;.  Comp.  ad  Nat.  ii.  8 ;  Plin.  v.  23.  19 ; 
Ovid.  Metam.  iv.  45  ;  Diod.  Sic.  ii.  4.     Some  edd.  here  read  Astartis. 

Dusares.  This  deity,  supposed  to  correspond  with  the  Roman 
Bacchus,  is  joined  with  Obodan,  another  Arabian  god,  ad  Nat.  ii.  8. 

Belenus.  A  deity  worshipped  in  Noricum  and  Aquileia.  Comp. 
Capitol.  Maxim.  22. 

11.  Caelestis.     See  note,  ch.  12. 

Mauritaniae  Keguli  sui.  Juba,  a  king  of  Mauritania  and 
Numidia  (Sueton.  Jul.  Caes.  66)  and  his  son  Juba  II.  (Sueton.  Calig. 
26).  Comp.  Tacit.  Ann.  iv.  5  ;  Eutrop.  vi.  18  ;  Florus  iv.  2  ;  Lucan.  iv. 
672.  So  Min.  Fel.  23,  '  et  Juba,  Mauris  volentibus,  deus  est';  Lact. 
i.  15- 


92  Tertulliani  Apologeticus  [Cap.  xxv. 

quia  Romae  non  magis  coluntur,  quam  qui  per  ipsam  quoque 
Italiam  municipali  consecratione  censentur :  Casiniensium 
Delventinus,  NarniensiumVisidianus,  Aesculanorum  Ancharia, 
Volsiniensium  Nortia,  Ocriculanorum  Valentia,  Sutrinorum 

5  Hostia,  Faliscorum  in  honorem  patris  Curis,  unde  accepit 
cognomen,  Juno.  Sed  nos  soli  arcemur  a  religionis  pro- 
prietate.  Laedimus  Romanos,  nec  Romani  habemur,  quia  non 
Romanorum  deum  colimus.  Bene,  quod  omnium  Deus  est, 
cujus,  velimus  aut  nolimus,  omnes  sumus.     Sed  apud  vos 

10  quodvis  colere  jus  est,  praeter  verum  Deum,  quasi  non  hic 
magis  omnium  sit  Deus,  cujus  omnes  sumus. 

CAPUT  XXV. 

Satis  mihi  quidem  videor  probasse  de  falsa  et  vera  divini- 

tate,  cum  demonstravi,   quemadmodum   probatio   consistat, 

i^non  modo   disputationibus  nec   argumentationibus,  sed  ip- 

sorum  etiam  testimoniis,  quos  deos  creditis,  ut  nihil  jam  ad 

hanc   caussam  sit  retractandum.     Quoniam  tamen   Romani 

2.  municipali  consecratione  :  '  are  created  gods  by  municipal  con- 
secration ' ;  so  Min.  Fel.  6  applies  the  term  dii  municipes  contemptu- 
ously  to  provincial  deities. 

Casiniensum  . .  .  Juno.  The  text  in  this  passage  bristles  with 
variations,  and  is  probably  corrupt.  Little  is  known  of  these  local 
gods ;  Nortia  is  mentioned  Juven.  x.  74,  Liv.  vii.  3.  The  cognomen 
of  Juno  referred  to  is  Curitis,  a  word  of  Sabine  origin,  connected  with 
curis  or  quiris,  •  a  spear.'     honorem  should  probably  be  honore. 

6.  arcemur  a  religionis  proprietate  :  '  we  are  excluded  from  a 
right  of  possession  in  a  religion  of  our  own.'  Proprietas  bears  its  legal 
sense.  Tertullian  claims  religious  liberty  in  a  civil  sense  for  all.  Yet 
the  very  nature  of  the  Christian  religion  prevented  it  taking  its  place 
as  a  sister-religion  to  the  national  cults  of  the  empire.  Comp.  Just. 
Mart.  Apol.  i.  24;  Athenag.  leg.pro  Chr.  I.  14. 

17.  sit  retractandum  :  'to  be  considered.'  This  word  has  already 
occurred  in  this  sense,  ch.  3,  4,  11,  21 ;  see,  too,  ch.  39,  note  ;  Scorp.  7  ; 
de  pat.  4 ;  adv.  Valmt.  5.  It  implies  a  careful  considcration  and  re- 
examination,  and  is  so  used  by  Augustine  in  the  title  of  his  ■  Ketracta- 
tiones,'  the  noble  review  of  his  own  writings,  thoughts,  and  mistakes. 
Cicero  employs  it  similarly,  e.g.  de  nat.  deor.  ii.  28.  72  ;  pro  Mur.  26. 
54;  epp.  ad  Att.  viii.  9.  3.  Sueton.  (Octav.  34)  applies  it  to  a  revision 
of  the  laws. 


Cap.  xxv.]      adversus  Gentes  pro  Christianis.  93 

nominis  proprie  mentio  occurrit,  non  omittam  congressionem, 
quam  provocat  illa  praesumptio  dicentium  Komanos  pro 
merito  religiositatis  diligentissimae  in  tantum  sublimitatis 
elatos,  ut  orbem  occuparint,  et  adeo  deos  esse,  ut  praeter 
ceteros  floreant,  qui  illis  officium  praeter  ceteros  faciant.  5 
Scilicet  ista  merces  Romanis  a  diis  pro  gratia  expensa  est : 
Sterculius,  et  Mutunus,  et  Larentina  provexit  imperium  ! 
Peregrinos  enim  deos  non  putem  extraneae  genti  magis 
fautum  voluisse  quam  suae,  et  patrium  solum,  in  quo  nati, 
adulti,  nobilitati,  sepultique  sunt,  transfretanis  dedisse.  10 
Viderit  Cybele,  si  urbem  E-omanam  ut  memoriam  Trojani 
generis  adamavit,  vernaculi  sui  scilicet  adversus  Achivorum 
arma  protecti,  si  ad  ultores  transire  prospexit,  quos  sciebat 
Graeciam  Phrygiae  debellatricem  subacturos.  Itaque  majes- 
tatis  suae  in  urbem  collatae  grande  documentum  nostrae  15 
etiam  aetati  proposuit,  cum  Marco  Aurelio  apud  Sirmium 
reipublicae  exempto,  die  decimo  sexto  Kalendarum  Aprilium, 

1.  congressionem  :  'an  argumentative  contest.'  Oomp.  the  use  of 
concurrere,  ch.  4 ;  and  of  congredi,  ch.  46  ;  Lactant.  Epit.  Div.  Inst.  52. 

2.  Bomanos  pro  merito  .  .  .  elatos.  Comp.  Hor.  Carm.  iii.  6.  5  ff.  ; 
and  see  Wordsworth,  Ch.  Hiat.  iii.  260,  on  the  sense  in  which  Roman 
prosperity  was  due  to  Roinan  religion. 

4.  et  adeo  deos  esse,  ut :  '  and  that  their  gods  really  exist  to  such 
good  purpose,  that .  .  .' 

7.  Sterculius,  et  Mutunus.  Deities  associated  with  filth  and 
obscenity  ;  Macrob.  i.  7 ;  Lactant.  i.  20 ;  August.  de  civ.  Dei  iv.  11; 
viii.  15.  Mutinus  or  Tutinus  is  an  appellation  of  Priapus.  Larentina 
has  been  mentioned,  ch.  13. 

11.  Viderit  Cybele  :  'No  matter  if  Cybele  .  .  .'  Comp.  note  on 
viderit,  ch.  16.  The  intense  irony  of  this  passage  will  not  be  over- 
looked. 

13.  si  ad  ultores  transire  prospexit :  'ifshe  had  sufficient  fore- 
sight  to  pass  over  .  .  .'  Cybele  was  originally  a  Phrygian  deity, 
whose  worship  was  subsequently  adopted  at  Kome,  where  she  was 
termed  '  Mater  Magna.'  Her  image  was  conveyed  from  Pessinus  to 
Eome  in  a  vessel,  as  referred  to  ch.  22  adfin. ;  see  note. 

16.  Marco  Aurelio.  Marcus  Aurelius  died  March  17,  180,  of  a 
fever  caught  during  the  German  expedition,  at  Vienna,  according  to 
Aur.  Victor,  de  Caesar.  16,  'Vendobonae  interiit.'  See  the  account 
of  his  death  in  Capitol.  M.  Ant.  phil.  28  ;  Zonar.  xii.  2  ;  Merivale 
Jlist.  Bom.  vjii.  347. 


94  Tertulliani  Apologeticus  [Cap.  xxv. 

Archigallus  ille  sanctissimus,  die  nono  Kalendarum  earun- 

dem,  quo  sanguinem  impurum,  lacertos  quoque  castrando  liba- 

bat,  pro  salute  imperatoris  Marci  jam  intercepti  solita  aeque 

imperia  mandavit.     O  nuntios  tardos,  o  somniculosa  diplo- 

5  .mata,  quorum  vitio  excessum  imperatoris  non  ante  Cybele 

cognovit,    ne    deam   talem   riderent    Christiani.      Sed    non 

statim  et  Jupiter  Cretam  suam  Romanis  fascibus   concuti 

sineret,   oblitus  antrum  illud  Idaeum,  et  aera   Corybantia, 

et  jucundissimum  illic  nutricis  suae  odorem.     Nonne  omni 

ioCapitolio  tumulum  illum  suum  praeposuisset,  ut  ea  potius 

orbi  terra   praecelleret,   quae    cineres   Jovis  texit?     Vellet 

Juno  Punicam  urbem  posthabita  Samo  dilectam  ab  Aenea- 

darum  utique  genere  deleri  %     Quod  si 

Hic  illius  arma, 
15  Hic  currus  fuit,  hoc  regnum  dea  gentibus  esse, 

Si  qua  fata  sinant,  jam  tum  tenditque  fovetque. 

Misera  illa  conjunx  Jovis  et  soror  adversus  fata  non  valuit 
plane :  Fato  gtat  Jupiter  ipse> 

20  Nec  tantum  tamen  honoris  Romani  dicaverunt  fatis  deden- 
tibus  sibi  Carthaginem  adversus  destinatum  votumque 
Junonis,  quantum  prostitutissimae  lupae  Larentinae. 

Plures  deos  vestros  regnasse  certum  est.     Igitur  si  con- 

1.  Archigallus.     The  areh-priest  of  Cybele. 

2.  lacertos  quoque.     See  notes,  ch.  9,  23  ;  comp.  1  Kings  xvii.  28. 
5.  excessum  imperatoris.     See  note,  ch.  22. 

8.  antrum  Idaeum.  The  Idaean  cave  in  Crete,  where  the  infant 
Jupiter  was  hidden  from  Saturn,  guarded  by  the  Curetes,  and  fed 
by  the  she-wolf  Amalthaea  (nutrix  sua).  Ovid  Met.  iv.  289  ff. ;  Verg. 
Aen.  vii.  139. 

aera  Corybantia.  The  brazen  cymbals  of  the  Corybantes,  or 
worshippers  of  Cybele,  here  identified  with  the  Curetes,  the  original 
inhabitants  of  Crete,  who  were  devotees  of  that  goddess.  Comp.  Verg. 
Aen.  iii.  111  ff. 

14.  Hic  illius  arma.     Verg.  Aen.  i.  16. 

19.  Fato  stat  Jupiter  ipse.  Comp.  Herod.  i.  91 ;  Aesch.  Prom. 
518;  Lact.  ii.  17. 

23.  Plures  deos  vestros.  'Many  of  your  gods,' says  Tertullian, 
'  certainly  reigned  on  earth.  If  they  now  possess  the  power  of  con- 
ferring  empire,  from  whom  did  they  receive  sovereignty  when  they 


Cap.  xxv.]      adversus  Gentes  pro  Christianis.  95 

ferendi  imperii  tenent  potestatem,  cum  ipsi  regnarent,  a 
quibus  acceperant  eam  gratiam  %  quem  coluerat  Saturnus  et 
Jupiter?  aliquem  opinor  Sterculium  [sed  Eomae  postea], 
cum  indigenis  suis.  Etiam  si  qui  non  regnarunt,  tamen 
regnabatur  ab  aliis  nondum  cultoribus  suis,  ut  qui  nondum  5 
dii  habebantur.  Ergo  aliorum  est  regnum  dare,  quia  regna- 
batur  multo  ante  quam  isti  dii  inciderentur. 

Sed  quam  vanum  est  fastigium  E-omani  nominis  religio- 
sitatis   meritis   deputare,   cum   post   imperium   sive    adhuc 
regnum    [auctis  jam   rebus]    religio   profecerit.     Nam   etsi  10 
a  Numa  concepta  est  curiositas  superstitiosa,  nondum  tamen 

reigned?  Whom  did  your  gods  once  worship?  Some  Sterculius,  I 
suppose,  in  order  to  be  honoured  at  Rome.  Even  if  some  of  the  gods 
did  not  reign,  yet  there  were  rulers  who  did  not  worship  them, 
simply  because  they  did  not  then  exist  as  gods.  It  is  not  therefore 
in  the  power  of  your  gods  to  confer  empire,  for  empires  existed  prior 
to  them.' 

3.  [sed  Eomae  postea.]  The  MSS.  vary  and  the  passage  is  pro- 
bably  corrupt.  The  meaning  is  that  some  Roman  god  like  Sterculius 
had  to  be  afterwards  honoured  by  the  gods  at  Rome  (in  order  to  win 
the  worship  of  the  Romans)  along  with  their  own  native  deities,  who 
had  previously  conferred  sovereignty  upon  them  elsewhere. 

7.  inciderentur  :  '  were  inscribed,'  as  gods  on  their  statues  and 
images.  Comp.  ch.  50,  'statuas  defunditis  et  imagines  inscribitis  et 
titulos  inciditis.' 

8.  Sed  quam  vanum  est.  Another  point  is  now  taken  up  :  '  the 
grandeur  of  your  empire  cannot  be  the  reward  of  your  religious 
scrupulosity,  for  your  elaborate  religion  is  of  later  growth  than  your 
empire.' 

fastigium  . . .  deputare  :  '  to  attribute  the  dignity  of  the  Roman 
name  to  the  deserts  of  piety ' ;  see  notes  on  deputare,  ch.  20,  21. 

10.  Nam  etsi  a  Muma.  This  is  another  argumentum  ad  hominem. 
The  wealth  of  religious  ceremonial  in  Tertullian's  day  is  urged  as 

a  proof  of  greater  piety  than  existed  in  the  early  days  of  Rome,  when 
the  worship  of  the  gods  was  conducted  in  a  humbler  style.  Tertullian 
is  not  seriously  arguing  that  the  depth  of  national  piety  is  proportioned 
to  the  national  wealth  ;  though  as  a  matter  of  fact  where  wealth  and 
piety  co-exist,  the  necessary  forms  by  which  the  latter  is  expressed 
will  naturally  be  embellished  by  the  former.  Comp.  Cic.  de  nat.  deor. 
iii.  I7.43- 

11.  curiositas.  A  rare  word  :  it  is  used  de  praescr.  haer.  7,  'nobis 
curiositate  opus  non  est  post  Christum  Jesum ' ;  and  ib.  14,  in  the 
sense  of  'inquisitiveness.'      Here  it  means  '  superstitious  assiduity,' 


96  Tertulliani  Apologeticus  [Cap.  xxv. 

aut  simulacris  aut  templis  res  divina  apud  Romanos  con- 
stabat;  frugi  religio  et  pauperes  ritus,  et  nulla  Capitolia 
certantia  caelo,  sed  temeraria  de  caespite  altaria,  et  vasa 
adhuc  Samia,  et  nidor  ex  illis,  et  deus  ipse  nusquam.  Non- 
5  dum  enim  tunc  ingenia  Graecorum  atque  Tuscorum  fingendis 
simulacris  urbem  inundaverant.  Ergo  non  ante  religiosi 
Romani,  quam  magni;  ideoque  non  ob  hoc  magni,  quia 
religiosi.  Atqui  quomodo  ob  religionem  magni,  quibus  mag- 
nitudo  de  irreligiositate  provenit?     Ni   fallor  enim,  omne 

ioregnum  vel  imperium  bellis  quaeritur  et  victoriis  propagatur. 
Porro  bella  et  victoriae  captis  et  eversis  plurimum  urbibus 
constant.  Id  negotium  sine  deorum  injuria  non  est.  Eaedem 
strages  moenium  et  templorum,  pares  caedes  civium  et  sacer- 
dotum,  nec  dissimiles  rapinae  sacrarum  divitiarum  et  pro- 

i^fanarum.  Tot  igitur  sacrilegia  Romanorum,  quot  tropaea; 
tot  de  diis,  quot  de  gentibus  triumphi ;  tot  manubiae,  quot 
manent  adhuc  simulacra  captivorum  deorum.  Et  ab  hostibus 
ergo  suis  sustinent  adorari,  et  illis  imperium  sine  fine  decer- 
nunt,  quorum  magis  injurias  quam  adolationes  remunerasse 

'  religious  scrupulousness.'     Above,  ch.  23,  it  has  the  modern  sense  of 
'  quaintness ' ;  below,  ch.  47,  that  of  '  meddlesome  fancy.' 

2.  frugi  religio.  The  old  Roman  religion  was  homely,  and  the 
deities  were  gods  of  households,  of  fields,  of  woods.  Comp.  the  section 
de frugalitate,  Val.  Max.  ii.  5.  On  the  healthier  and  purer  character 
of  the  old  Eoman  religion  see  Dionys.  Halic.  Arch.  ii.  18  ;  Tibull.  i.  x.  19. 

nulla  Capitolia.     Martial  x.  51.  13. 

3.  vasa  Samia,  i.e.  '  earthenware,'  for  which  the  isle  of  Samos  was 
celebrated ;  Tibull.  i.  1.  39  ;  Plin.  ZT.  H.  xxxiv.  7. 

4.  deus  ipse,  i.  e.  sitnulacrum,  '  the  image.'  For  nearly  two  cen- 
turies  images  were  unknown  in  Rome,  and  on  their  first  introduction 
were  made  of  wood  or  clay;  Plin.  l.c,  '  Mirumque  mihi  videtur  cum 
statuorum  origo  tam  vetus  in  Italia  sit  lignea  potius  aut  fictilia  deorum 
simulacra  in  delubris  dicata  usque  ad  devictam  Asiam,  unde  luxuria.' 
Comp.  Clem.  Alex.  Strom.  i.  15  ;  Euseb.  praep.  evang.  ix.  3 ;  August. 
de  civ.  Dei  iv.  9,  31  ;  Juven.  vi.  1,  346  ff. 

5.  ingenia.     See  note,  ch.  15  ;  comp.  de  spect.  5  ;  Plin.  I.  c. 

12.  Eaedem  strages.  Comp.  ch.  40,  '  eaedem  clades  templorum,'  etc. 
14.  rapinae  sacrarum  divitiarum.     Comp.  Liv.  xxv.  40. 

18.  sustinent  adorari  :  'they  tolerate  the  worship  even  of  their 
enemies.'     See  note,  ch.  8. 

19.  adolationes:  ^=adorationes;  adolere  in  sacrificial  language  being 


Cap.  xxvi.]     adversus  Gentes  pro  Christianis.  97 

debuerant.  Sed  qui  nihil  sentiunt,  tam  impune  laeduntur, 
quam  frustra  coluntur.  Certe  non  potest  fidei  convenire,  ut 
religionis  meritis  excrevisse  videantur,  qui,  ut  suggessimus, 
religionem  aut  laedendo  creverunt,  aut  crescendo  laeserunt. 
Etiam  illi,  quorum  regna  conflata  sunt  in  imperii  Romani  5 
summam,  cum  ea  amitterent,  sine  religionibus  non  fuerunt. 


CAPUT  XXVI. 

Videte  igitur  ne  ille  regna  dispenset,  cujus  est  et  orbis 
qui  regnatur,  et  homo  ipse  qui  regnat ;  ne  ille  vices  domina- 
tionum  ipsis  temporibus  in  saeculo  ordinarit,  qui  ante  omne  10 
tempus  fuit  et  saeculum  corpus  temporum  fecit;  ne  ille 
civitates  extollat  aut  deprimat,  sub  quo  fuit  aliquando  sine 
civitatibus  genus  hominum.  Quid  erratis?  prior  est  qui- 
busdam  diis  suis  silvestris  Roma ;  ante  regnavit  quam  tantum 
ambitum  Capitolii  exstrueret.  Regnaverunt  et  Babylonii  15 
ante  pontifices,  et  Medi  ante  quindecimviros,  et  Aegyptii 
ante  Salios,  et  Assyrii  ante  Lupercos,  et  Amazones  ante 
virgines  Vestales.  Postremo,  si  Romanae  religiones  regna 
praestant,  numquam  retro  Judaea  regnasset  despectrix  com- 
munium  istarum  divinitatum,   cujus  et    Deum  victimis,  et  20 

synonymous  with  honorare,  propitiare,  colere  ;  see  Serv.  ad  Verg.  Aen. 
i.  704;  Non.  Marc.  58.  21. 

I.  Sed  qui  nihil  sentiunt.     Coinp.  ch.  12. 
3.  ut  suggessimus.     Comp.  ch.  18,  note. 

I I .  saeculum  corpus  temporum  :  '  the  course  of  this  world,  the 
embodiment  of  times  and  seasons  and  events.'     See  note,  ch.  18. 

14.  silvestris  Eoma.     Cp.  Verg.  Aen.  viii.  347  ff. 

15.  ambitum  Capitolii.    Alluding  to  the  earliest  euclosure  of  Tar- 
quinius  Priscus,  about  B.C.  600. 

exstrueret.     The  MSS.  all  read  exstrueretur. 

16.  quindecimviros.     The'fifteen,'  to  whom  was  committed  the 
care  of  the  Sibylline  books. 

17.  Salios.    The  Salii  were  a  college  of  priests  at  Rome  dedicated  by 
Numa  to  the  service  of  Mars;  Liv.  i.  20. 

Lupercos.     The  priests  of  the  Lycean  Pan. 

Amazones.    The  warlike  women  of  the  river  Thermodon.    Comp. 
Verg.  Aen.  xi.  659. 

H 


98  Tertulliani  Apologeticus        [Cap.  xxvii. 

teinplum  donis,  et  gentem  foederibus  aliquamdiu  Romani 
honorastis,  numquam  dominaturi  ejus,  si  non  ultimo  deli- 
quisset  in  Christum,  j_ 

CAPUT  XXVII. 

5  Satis  haec  adversus  intentionem  laesae  religionis  ac  divi- 
nitatis,  quo  non  videamur  laedere  eam,  quam  ostendimus 
non  esse.  Igitur,  provocati  ad  sacrificandum,  obstruimus 
gradum  pro  fide  conscientiae  nostrae,  qua  certi  sumus,  ad 
quos  ista  perveniant  offieia  sub  imaginum  prostitutione  et 

lohumanorum  nominum  consecratione.  Sed  quidam  dementiam 
existimant,  quod  cum  possimus  et  sacrificare  in  praesenti,  et 
illaesi  abire  manente  apud  animum  proposito,  obstinationem 
saluti  praeferamus.  Datis  scilicet  consilium,  quo  vobis 
abutamur;    sed    agnoscimus,  unde    talia   suggerantur,   quis 

i5totum  hoc  agitet,  et  quomodo  nunc  astutia  suadendi  nunc 

1.  templum  donis.     By  Agrippa  ;  Joseph.  Ant.  xvii.  2. 
gentem  foederibus.     Joseph.  Ant.  xiv.  16,  17.     Comp.  xii.  17; 

xiii.  8,  12  ;  xiv.  22. 

2.  si  non  ultimo,  etc.  The  majority  of  the  MSS.  read  si  Deo  non 
deliqaerit,  ultimo  in  Christum. 

5.  intentionem.  A  forensic  term,  '  the  charge,'  or  '  accusation ' ; 
ch.  46  ad  init.,  and  so  used  by  Cicero  and  Quintilian ;  more  exactly 
and  technically  '  the  judgment  of  the  court  appealed  against,'  Digest. 
10.  4.  9. 

7.  obstruimus  gradum  :  '  we  meet  it  with  opposition ' ;  comp.  ob- 
struit  viam,  ch.  1  ;  the  expression  recurs  de  virg.  vel.  15,  de  praesc. 
haer.  15. 

8.  pro  fide.  Al.  perfidiae  ;  which  would  mean  'lest  treachery 
should  taint  our  conscientiousness.' 

10.  Sed  quidam  dementiam.  See  ch.  1  ad  fin.,  and  note ;  comp. 
Euseb.  iv.  15  ;  vii.  11. 

12.  obstinationem.  Comp.  the  passage  of  Pliny's  Letter  to  Trajan 
quoted  in  the  last  note  on  ch.  1,  and  note  on  praesumptio,  ch.  10.  The 
charge  was  not  an  uncommon  one ;  see  ad  Nat.  i.  17,  18 ;  Lactant.  v. 
2,  9  ;  and  below,  ch.  50,  '  desperatio  et  perditio' ;  and,  '  illa  ipsa  obsti- 
natio  quam  exprobratis ' ;  Min.  Fel.  8  ;  Orig.  contr.  Cels.  viii.  54. 
Comp.  Gibbon  ii.  227,  243; 

14.  unde  talia  suggerantur  :  'the  source  of  such  instigations.'  See 
note,  ch.  18. 

15.  nunc  astutia  suadendi.    Such  persuasions  as  were  addressed  to 


Cap.  xxvii.]       adversus  Gentes  pro  Ckristianis.         99 

duritia  saeviendi  ad  constantiam  nostram  dejiciendam  opere- 
tur.  Ille  scilicet  spiritus  daemoniacae  et  angelicae  paraturae, 
qui  noster  ob  divortium  aemulus  et  ob  Dei  gratiam  invidus, 
de  mentibus  vestris  adversus  nos  proeliatur,  occulta  inspira- 
tione,  modulatis  et  subornatis  ad  omnem,  quam  in  primordio  5 
exorsi  sumus,  et  judicandi  perversitatem  et  saeviendi  iniqui- 
tatem.  Nam  licet  subjecta  sit  nobis  tota  vis  daemonum  et 
ejusmodi  spirituum  ut  nequam  tamen  servi  metui  nonnun- 
quam  contumaciam  miscent,  et  laedere  gestiunt  quos  alias 
verentur :  odium  enim  etiam  timor  inspirat,  praeterquam  10 
quod  desperata  condicio  eorum  ex  praedamnatione  solatium 
reputat  fruendae  interim  malignitatis  de  poenae  mora.  Et 
tamen  apprehensi  subiguntur  et  condicioni  suae  succidunt,  et 
quos  de  longinquo  oppugnant,  de  proximo  obsecrant.  Itaque 
dumvice  rebellantiuni  ergastulorum  sive  carcerum,  vel  metal- 15 
lorum,  vel  hoc  genus  poenalis  servitutis  erumpunt  adversus 
nos,  in  quorum  potestate  sunt,  certi  et  impares  se  esse  et  hoc 
magis  perditos  ingratis  resistimus  ut  aequales,  et  repugnamus 
perseverantes  in  eo  quod  oppugnant,  et  illos  nunquam  magis 

S.  Polycarp  by  Quadratus  :  AlSiaOrjTi  aov  tt)v  ■fjKiKiav  kol  erepa  tovtois 
a.Ko\ov9a  a  avvqOes  avTois  kcrrl  Aeyeiv,  etc. ;  and  to  Dionysius  by  Aemi- 
lianus,  Euseb.  H.  E.  iv.  15.  15  j  vii.  11.  Persuasions  too  were  often 
tried  upon  the  young. 

1.  nunc  duritia  saeviendi.  Eusebius'  account  of  the  martyrdom 
of  S.  Polycarp  furnishes  instances  of  the  alternate  persuasions  and 
threats  which  were  brought  to  bear  upon  Christian  confessors.  Comp., 
with  the  passage  quoted  in  the  last  note,  o  8k  avOvnaTos  elne,  9r/pia  fjjpi* 
tovtois  o~e  Trapa0a\u>  lav  fiq  fieTavorjarjs.      (H.  E.  iv.  15.  18.) 

ad  .  .  .  dejiciendam.     See  note,  ch.  21. 

2.  paraturae  =  naturae. 

3.  qui  noster  ob  divortium  aemulus.     See  notes,  ch.  2. 

4.  de  mentibus  .  .  .  proeliatur,  i.  e.  using  your  minds  as  a  position 
from  which  to  attack  us. 

13.  condicioni  suae  succidunt :  'succumb  to  their  fate.' 
15.  vice  rebellantium  :  'after  the  manner  of  .  .  .'      Comp.  <Dei 
vice,'  ch.  34. 

ergastulorum.  Ergastula  =  '  penitentiary  convicts';  ergastu- 
lum  is  '  a  prison  work-house  for  debtors,  slaves,  and  criminals.'  Juv. 
xiv.  24. 

metallorum.     See  note,  ch.  1 2  ;  and  below,  ch.  44. 

H  2 


ioo  Tertidliani  Apologeticns         [Cap.  xxviii. 

detriumphamus,   quam    quum   pro   fidei    obstinatione    dam- 
namur. 

CAPUT  XXVIII. 

Quoniam  autem  facile  iniquum  videretur,  liberos  homines 
5  invitos  urgeri  ad  sacrificandum  (nam  et  alias  divinae  rei 
faciundae  libens  animus  indicitur) :  certe  ineptum  existi- 
maretur,  si  quis  ab  alio  cogeretur  ad  honorem  deorum, 
quos  ultro  sui  caussa  placare  deberet,  ne  prae  manu  esset 
jure  libertatis  dicere  :  Nolo  mihi  Jovem  propitium  :  tu,  quis 
10  es  %  me  conveniat  Janus  iratus  ex  qua  velit  fronte ;  quid  tibi 
mecum  estl  Formati  estis  ab  iisdem  utique  spiritibus,  ut 
nos  pro  salute  imperatoris  sacrificare  cogatis,  et  imposita  et 
tam  vobis  necessitas  cogendi,  quam  nobis  obligatio  pericli- 
tandi.      Ventum    est   igitur   ad   secundum    titulum    laesae 


i.  fidei  obstinatione.  This  construction  is  employed  by  Tacitus 
with  a  similar  signification,  Hist.  iii.  39,. '  Blaeso  .  ..  .  fidei  obstinatio 
fuit.' 

6.  libens  animus  indicitur.     See  note,  ch.  9. 

10.  me  conveniat,  etc.  'Let  Janus  meet  me  threateningly  with 
whichever  front  he  will.'  Comp.  Pers.  Sat.  i.  58  ff.,  '0  Jane,  a 
tergo  quem  nulla  ciconia  pinsit,'  etc. 

13.  obligatio.  A  word  almost  confined  to  juridical  (and  patristic) 
latin.  It  is  found  in  the  Digests  in  the  sense  of  •  an  obligatory  relation 
involving  two  parties ' ;  here  it  used  simply  for  '  duty/ 

14.  Ventum  est  igitur.  The  first  great  charge,  that  of  Sacrilege, 
has  now  been  disposed  of ;  and  Tertullian  turns  to  the  second  indict- 
ment  alluded  to,  ch.  10,  that  of  Disloyalty  to  the  emperor  and  the  state 
(ch.  28-38).  Emperor-worship,  such  as  had  been  claimed  by  Caligula, 
Nero,  and  Domitian  (Sueton.  Calig.  22  ;  Tacit.  Ann.  xv.  74;  Sueton. 
Dom.  13),  when  developed  and  extended,  soon  became  of  more  im- 
portance  than  the  worship  of  the  national  gods  (see  ch.  34,  and  notes). 
The  emperor  was  regarded  as  the  incarnation  and  idealization  of  all 
sovereign  power,  and,  as  such,  was  considered  to  be  himself  essentially 
divine.  Disloyalty  was  therefore  a  more  serious  indictment  than 
Sacrilege,  not  only  in  the  view  of  the  highest  officials,  but  also  in  that 
of  the  populace.  Comp.  ad  Nat.  i.  17.  It  was  a  sin  against  the 
commonwealth,  and  the  Christians  were  branded  with  the  reproach  of 
being  bad  subjects,  hostes  publici  (ch.  35). 

titulum.  See  note,  ch.  44. 


Cap.  xxix.]     adversus  Gentes  pro  Christianis.  101 

augustioris  majestatis,  siquidem  majore  formidine  et  calli- 
diore  timiditate  Caesarem  observatis,  quam  ipsum  de  Olympo 
Jovem,  et  merito  si  sciatis.  Quis  enim  ex  viventibus  non 
quolibet  mortuo  tuo  potior  1  Sed  nec  hoc  vos  ratione  facitis 
potius  quam  respectu  praesentaneae  potestatis,  adeo  et  in  isto  5 
irreligiosi  erga  deos  vestros  deprehendimini,  qui  plus  timoris 
humano  dominio  dicatis.  Citius  denique  apud  vos  per  omnes 
deos,  quam  per  unum  genium  Caesaris  pejeratur. 

CAPUT  XXIX. 

Constet  igitur  prius,  si  isti,  quibus  sacrificatur,  salutem  10 
imperatori  vel  cuilibet  homini  impertiri  possunt,  et  ita  nos 
crimini  addicite.  Si  angeli  aut  daemones,  substantia  pessimi 
spiritus,  beneficium  aliquod  operantur,  si  perditi  conservant, 
si  damnati  liberant,  si  denique  (quod  in  conscientia  vestra 
est)  mortui  vivos  tuentur :  jam  utique  suas  primo  statuas  et  15 
iniagines  et  aedes  tuerentur,  quae,  opinor  Caesarum  milites 

1.  callidiore  timiditate  :  'with  a  more  calculating  fearfulness ' ; 
comp.  ad  Nat.  i.  17,  'secunda  religio  constituitur  Caesarianae  majes- 
tatis ' ;  Min.  Fel.  29.     Cod.  Fuld.  reads  calidiore. 

2.  de  Olympo  Jovem.     Sc.  regentem. 

3.  et  merito  si  sciatis  :  '  and  rightly  too,  if  you  only  knew  it.' 

5.  praesentaneae  :  '  of  quick  execution,'  •  that  operates  quickly ' ; 
used  of  poison  by  Plin.  N.  H.  xxiv.  1  ;  of  a  remedy,  id.  ib.  21,  31,  105  ; 
comp.  Sueton.  Nero  33.  Repraesentaneae  is  a  var.  lect.,  and  according 
to  the  dictionaries  would  be  a  ana£  tey.,  '  out  of  regard  for  a  present 
power' ;  see  note,  ch.  17. 

8.  pejeratur.  Pejeratio  per  genium  Caesaris  was  a  criminal  offence 
punishable  by  beating ;  pejeratio  per  deos  was  unrecognized  by  Roman 
law.  See  a  list  of  punishable  offences  against  the  deified  Augustus, 
Sueton.  Tib.  58.  On  swearing  by  the  genius  of  the  emperor,  see  notes, 
ch.  9,  32. 

10.  Constet  igitur  prius,  si  =  utrum  necne,  '  whether  or  no  those  to 
whom  .  .  .  ;  and  so  in  this  way  {et  ita)  pronounce  us  guilty.' 

1 2.  substantiapessimi  spiritus :  '  spirits,  in  essence  most  depraved.' 

13.  si  perditi  conservant.  Comp.  de  cult.  fem.  i.  2  ;  S.  Cypr.  de 
idol.  van.  1,  for  similarly  constructed  antithetic  sentences. 

16.  Caesarum  milites  excubiis.  Comp.  de  coron.  II,1  excubabit  pro 
templis  quibus  renuntiavit '  ?  The  temples  were  used  as  depositories 
of  private  valuables  as  well  as  of  sacred  treasures,  and  were  guarded 
by  soldiers.    Comp.  Arnob.  vi.  21 ;  Juv.  xiv.  261 ;  S.  Cypr.  ad  Demetr.  3. 


102  Tertulliani  Apologeiicus  [Cap.  xxx. 

excubiis  suis  salva  praestant.  Puto  autem,  hae  ipsae  materiae 
de  metallis  Caesarum  veniunt,  et  tota  templa  de  nutu  Caesaris 
constant.  Multi  denique  dii  habuerunt  Caesarem  iratum. 
Facit  ad  caussam,  si  et  propitium,  cum  illis  aliquid  aut 
5  liberalitatis  aut  privilegii,  confert.  Ita  qui  sunt  in  Caesaris 
potestate,  cujus  et  toti  sunt,  quomodo  habebunt  salutem 
Caesaris  in  potestate,  ut  eam  praestare  posse  videantur, 
quam  facilius  ipsi  a  Caesare  consequantur  1  Ideo  ergo 
committimus   in    majestatem    imperatorum,   quia    illos    non 

iosubjicimus  rebus  suis ;  quia  non  ludimus  de  officio  salutis 
eorum,  qui  eam  non  putamus  in  manibus  esse  plumbatis. 
Sed  vos  religiosi,  qui  eam  quaeritis  ubi  non  est,  petitis  a 
quibus  dari  non  potest,  praeterito  eo  in  cujus  est  potestate. 
Insuper  eos    debellatis,   qui    eam   sciunt  petere,   qui   etiam 

i^possunt  iinpetrare,  dum  sciunt  petere. 

CAPUT  XXX. 

Nos  enim  pro  salute  imperatorum  Deum  invocamus  aeter- 
num,  Deum  verum,  Deum  vivum,  quem  et  ipsi  imperatores 
propitium  sibi  praeter  ceteros  malunt.  Sciunt,  quis  illis 
20  dederit  imperium  ;  sciunt,  qua  homines,  quis  et  animam  ; 
sentiunt,  eum  Deum  esse  solum,  in  cujus  solius  potestate 
sunt,  a  quo  sunt  secundi,  post  quem  primi,  ante  omnes  et 

i.  liae  ipsae  materiae  de  metallis.     Comp.  note,  ch.  12. 

2.  tota  templa  de  nutu  Caesaris.     Sueton.  Calig.  22. 

5.  qui  sunt  in  Caesaris  potestate.     Comp.  ad  Scap.  2. 

9.  committimus  in  majestatem  :  '  we  sin  against .  .  .' ;  commit- 
tere  is  used  absol.  by  Cicero  inVerr.  ii.  1.  43  ;  more  usually  committere 
contra  legem,  in  legem  or  lege. 

11.  plumbatis  :  '  soldered  with  lead ' ;  comp.  ch.  12, '  ante  plumbum 
et  glutinum  et  gomphos  sine  capite  sunt  dii  vestri.' 

12.  religiosi.  Ironically,  as  in  ch.  6  init.  Irreligiosi  is  a  var.  lect., 
carrying  out  the  charge  as  retorted  in  ch.  24. 

14.  eos  debellatis.     See  note,  ch.  5. 

1 7.  Nos  enim  pro  salute.      Comp.  ad  Scap.  2  ;  and  note  below. 

19.  Sciunt,  quis,  etc.  Sc.  qua  imperatores  ;  '  they  are  well  aware 
(as  emperors)  who  gave  them  their  imperial  power ;  as  men,  who  gave 
them  life' ;  comp.  ch.  5,  'qua  et  homo.'     Plin.  Paneg.  I,  52. 

22.  a   quo  sunt  seeundi.     The   empire  was   regarded  in  various 


Cap.  xxx.]       advcrsus  Gentes  pro  C/tristianis.  103 

super  omnes  deos.  Quidni  1  cum  super  omnes  homines,  qui 
utique  vivunt  et  mortuis  antistant.  Recogitant,  quousque 
vires  imperii  sui  valeant,  et  ita  Deum  intelligunt ;  adversus 
quem  valere  non  possunt,  per  eum  valere  se  cognoscunt. 
Caelum  denique  debellet  imperator,  caelum  captivum  tri-  5 
umpho  suo  invehat,  caelo  mittat  excubias,  caelo  vectigalia 
imponat.  Non  potest;  ideo  magnus  est,  quia  caelo  minor 
est.  Illius  enim  est  ipse,  cujus  et  caelum  est  et  omnis 
creatura.  Inde  est  imperator,  unde  est  et  homo  antequam 
imperator ;  inde  potestas  illi,  unde  et  spiritus.  Illuc  suspi- 10 
cientes  Christiani  manibus  expansis  quia  innocuis,  capite 
nudo,  quia  non  erubescimus,  denique  sine  monitore,  quia  de 

aspects  by  the  Christians.  Here  it  is  viewed  as  holding  its  position 
under  the  Divine  counsels,  and  the  emperor  as  appointed  by  God 
(ch.  33)  :  in  ch.  31,  as  necessary  for  the  stability  of  the  Church,  and 
(ch.  32)  its  continuance  as  delaying  the  end.  Yet  underneath  all  this 
there  lay  the  feeling  that  the  empire  of  the  world  was  essentially  the 
rival  and  opponent  of  fj  fiaji\da  rov  0eoO.  See  Westcott's  essay,  '  The 
Two  Empires/  in  his  Epist.  qf  S.  John. 

3.  intelligunt.     See  note,  ch.  12. 

5.  Caelum  denique  debellet.     A  reductio  ad  impossibile, 

11.  manibus  expansis.  Comp.  de  orat.  14,  'Nos  vero  non  attolli- 
mus  tantum,  sed  etiam  expandimus  e  Dominica  passione  modulatum, 
et  orantes  confitemur  Christo.'  We  have  seen,  ch.  16,  that  Christians 
turned  to  the  East  in  the  act  of  prayer  ;  and  from  de  coron.  3  and  ad 
Scap.  4  it  appears  that  they  usually  prayed  in  a  kneeling  posture, 
except  on  the  Lord's  Day,  and  during  the  fifty  days  of  the  season  of 
'Pentecost';  comp.  de  orat.  23;  and  see  Canon  xx.  of  Nicaea,  with 
Bright's  note. 

capite  nudo.     This  refers  to  men  only ;  see  de  %irg.  vel.  2,  3,  8  ; 
de  coron.  4.     Comp.  S.  Cypr.  de  laps.  1. 

12.  sine  monitore  :  '  without  a  prompter/  such  as  the  magistrates 
had  at  their  side  on  occasions  of  state  sacrifices  to  dictate  the  exact 
formulae  (jpraeeuntes) ;  Plin.  N.  H.  xxxviii.  2.  The  largesses  (con- 
giaria,  ch.  35),  too,  which  were  necessary  to  elicit  acclamations  from 
the  people  on  the  emperor's  behalf,  were  '  prompters '  of  great  emciency. 
Tertullian  contrasts  the  perfunctory  rites  of  the  heathen  with  the  spont- 
aneous  prayers  of  the  Christians  for  the  emperors  safety  (comp.  ch. 
39 ;  Clem.  Alex.  Strom.  vii.  6).  It  is  a  strange  misconception  which 
sees  in  his  words  an  argument  against  prescribed  forms  of  prayer,  which 
he  elsewhere  recognizes  (comp.  ch.  39 ;  de  orat.  1  ;  de  bapt.  13 ;  de 
anim.  9.     Bingham  xiii.  5.  5. 


104  Tertidliani  Apologeticus  [Cap.  xxx. 

pectore  oramus.  Precantes  sumus  omnes  semper  pro  omni- 
bus  imperatoribus,  vitam  illis  prolixam,  imperium  securum, 
domum  tutam,  exercitus  fortes,  senatum  fldelem,  populum 
probum,  orbem  quietum,  et  quaecumque  hominis  et  Caesaris 
5  vota  sunt.  Haec  ab  alio  orare  non  possum,  quam  a  quo  scio 
me  consecuturum,  quoniam  et  ipse  est  qui  solus  praestat,  et 
ego  sum  cui  impetrare  debetur,  famulus  ejus,  qui  eum  solum 
observo,  qui  propter  disciplinam  ejus  occidor,  qui  ei  offero 
opimam  et  majorem  hostiam,  quam  ipse  mandavit,  orationem 

10  de  carne  pudica,  de  anima  innocenti,  de  spiritu  sancto  pro- 
fectam.  Non  grana  turis  unius  assis,  Arabicae  arboris 
lacrimas,  nec  duas  meri  guttas,  nec  sanguinem  reprobi  bovis 
mori  optantis,  et  post  omnia  inquinamenta  etiam  conscientiam 
spurcam :  ut  mirer,  cum  hostiae  probantur  penes  vos  a  vitio- 

15  sissimis  sacerdotibus,  cur  praecordia  potius  victimarum,  quam 
ipsorum  sacrificantium  examinentur.  Sic  itaque  nos  ad  Deum 

I.  Precantes  ....  semper  pro  imp.  Comp.  Acta  procons.  S. 
Cyprian,  '  deprecamur  diebus  ac  noctibus  .  .  .  pro  incolumitate  ipsorum 
imperatorum ' ;  Dionysius  (apud  Euseb.  vii.  11);  Polyc.  ad  Phil.  12  ; 
Just.  Mart.  Apol.  i.  17;  Orig.  contr.  Cels.  viii.  73;  Clem.  Rom.  ad 
Cor.  i.  61. 

9.  opimam  et  majorem  hostiam.  Comp.  de  orat.  27,  '  saturatam 
orationem  velut  optimam  hostiam  admovere ' ;  ib.  28,  '  haec  est  enim 
hostia  spiritalis  quae  pristina  sacrificia  delevit.'     Heb.  xiii.  15. 

10.  de  spiritu  sancto  :  '  from  a  pious  spirit.' 

II.  Non  grana  turis.  Comp.  ch.  42,  'Tura  plane  non  emimus ' ; 
S.  Clem.  Alex.  Paed.  ii.  8 ;  S.  August.  enarr.  in  Ps.  xlix.  The  ritual 
use  of  incense  was  closely  identified  with  idolatry  in  Tertullian's  day, 
and  formed  '  a  chief  test  in  the  persecutions  of  the  Christians ' ;  comp. 
Jerom.  Ep.  14.  It  had,  however,  its  non-ritual  uses ;  compare  de 
coron.  10,  '  si  me  odor  alicujus  loci  offenderit,  Arabiae  aliquid  in- 
cendo ' ;  and  it  was  doubtless  employed  in  the  catacombs  and  caves 
in  which  the  early  Christians  held  their  assemblies.  See  Incense  in 
Dict.  Chr.  Ant. 

12.  duas  meri  guttas.     Comp.  Sueton.  Galba,  18. 
reprobi   bovis.     Comp.  ch.   14,  'cum  enecta  et  tabidosa  et  sca- 
biosa  quaeque  mactatis.'     Reprobi  is  found  only  in  late  latin ;   it  is 
applied  to  false  money  in  the  Digests,  13.  7.  24;  and  in  the  Vulg.  to 
money,  and  things  rejected  as  useless,  Jerem.  vi.  30;  2  Tim.  iii.  8. 

16.  Sic  itaque  nos  ad  Deum.  See  thepass.  ch.  12,  enumerating  the 
tortures  of  the  Christians,  and  compare  the  terms  of  reproach  sar- 
menticii  et  semaxii,  ch.  50,  with  notes. 


Cap.xxxi.]     adversns  Gentes  pro  Christianis.  105 

expansos  ungulae  fodiant,  cruces  suspendant,  ignes  lambant, 
gladii  guttura  detruncent,  bestiae  insiliant;  paratus  est  ad 
omne  supplicium  ipse  habitus  orantis  Christiani.  Hoc  agite, 
boni  praesides,  extorquete  animam  Deo  supplicantem  pro 
Imperatore.    Hic  erit  crimen,  ubi  veritas  est  Dei  et  devotio.  5 

CAPUT  XXXI. 

Adulati  nunc  sumus  imperatori;  et  mentiti  vota,  quae 
diximus,  ad  evadendam  scilicet  vim.  Plane  proficit  ista 
fallacia.  Admittitis  enim  nos  probare  quodcumque  defendi- 
mus.  Qui  ergo  putaveris  nihil  nos  de  salute  Caesarum  10 
curare,  inspice  Dei  voces,  litteras  nostras,  quas  neque  ipsi 
supprimimus  et  plerique  casus  ad  extraneos  transferunt. 
Scito  ex  illis,  praeceptum  esse  nobis  ad  redundantiam 
benignitatis,  etiam  pro  inimicis  Deum  orare,  et  perse- 
cutcribus  nostris  bona  precari.  Qui  magis  inimici  et  per-  15 
secutores  Christianorum,  quam  de  quorum  majestate  con- 
venimur  in  crimen  %  Sed  etiam  nominatim  atque  manifeste  : 
Orate,  inquit,  jpro  regibus,  et  pro  2>rincipibus,  et  potestatibus, 

3.  ipse  habitus  orantis  :  '  the  very  posture  of  the  praying  Christian 
is  a  ready  attitude  for  every  puDishment.'  Kneeling  is  the  posture 
of  defencelessness ;  or  the  reference  may  be  to  the  arms  expanded  like 
those  of  Christ  on  the  cross.     Comp.  Euseb.  Vit.  Const.  iv.  13. 

Hoc  agite.  A  formula  of  the  religious  ceremonies  appointed  by 
Numa  to  be  pronounced  at  the  moment  of  sacrifice;  Ovid  Fast. 
i.  321;  lit.  'despatch  the  victim.'  This  solemn  call  of  the  priest 
rivetted  the  attention  of  the  people ;  hence  the  expression  =  '  Attend  ! ' 
and  so,  '  Pursue  your  course  ! '  '  Proceed  ! '     It  recurs  ch.  50. 

5.  Hic  erit  .  .  .  devotio.  This  sentence  was  expunged  by  Eig. ; 
the  text  is  the  reading  of  Cod.  Puld. ;  other  MSS.  give  veritas  et  Dei 
devotio  est. 

8.  Plane  proficit  ista  fallacia  :  '  If  this  is  a  deceit  of  ours,  it  is 
clearly  of  advantage  to  us,  for  you  must  allow  us  to  bring  proofs  with 
respect  to  what  we  maintain.' 

11.  litteras  nostras.     Sc.  sacras. 

14.  pro  inimicis  Deum  orare.  S.  Matt.  v.  44;  1  Cor.  iv.  12,  13  ; 
1  S.  Pet.  iii.  9. 

18.  Orate,  inquit.  Sc.  Apostolus.  1  Tim.  ii.  2  ;  Tit.  iii.  1  ;  comp. 
1  S.  Pet.  ii.  13 ;  Kom.  xiii.  1. 


io6  TerUdliani  Apologeticus         [Cap.  xxxn. 

ut  omnia  tranquilla  sint  vobis.  Cum  enim  concutitur  im- 
perium,  concussis  etiam  ceteris  membris  ejus,  utique  et  nos, 
licet  extranei  a  turbis,  in  aliquo  loco  casus  invenimur. 


CAPUT  XXXII. 

5  Est  et  alia  major  necessitas  nobis  orandi  pro  impera- 
toribus,  etiam  pro  omni  statu  imperii  rebusque  Eomanis,  qui 
vim  maximam  universo  orbi  imminentem,  ipsamque  clausulam 
saeculi  acerbitates  horrendas  comminantem  Romani  imperii 
commeatu  scimus  retardari.  Ita  quae  nolumus  experiri,  ea 
iodum  precamur  differri,  Romanae  diuturnitati  favemus.  Sed 
et  juramus,  sicut  non  per  genios  Caesarum,  ita  per  salutem 

7.  ipsamque  clausulam  saeculi.  2  Thess.  ii.  2-1 1 ;  so  below,  ch. 
39,  'oramus  .  .  .  pro  mora  finis';  and  ad  Scap.  2.  Yet  in  de  orat.  5 
appears  the  complementary  desire  for  the  coming  of  Christ's  Kingdom, 
'Itaque  si  ad  Dei  voluntatem  et  ad  nostram  suspensionem  pertinet 
regni  Dominici  repraesentatio,  quomodo  quidam  protractum  quemdam 
saeculo  postulant,  cum  regni  Dei,  quod  ut  adveniat  oramus,  ad  consum- 
mationem  saeculi  tendat  ?  Optamus  maturius  regnare  et  non  diutius 
servire.'  Comp.  de  res.  carn.  24 ;  Lactant.  vii.  25.  On  saeculi  see 
note,  ch.  18. 

9.  commeatu.  Passing  through  several  transfers  of  meaning  the 
word  commeatus  comes  to  signify,  as  here,  '  an  interval  of  postpone^^ 
ment,'  'a  delay'  (Woodham,  happily,  'a  respite');  and  so  ch.  if^  ■ 
'  commeatus  deliberandi  saepe  frustratus,'  '  having  used  to  no  purpose 
several  extensions  of  time  granted  to  him  for  deliberation ' ;  de  paenit. 
6  (of  the  interval  before  Baptism),  'et  commeatum  sibi  faciunt  deli- 
quendi';  Scorp.  10;  adv.  Prax.  1. 

retardari.  It  was  a  common  belief  in  the  early  Church  that  to 
KaTex0V,  '  that  which  letteth,'  2  Thes.  ii.  6,  was  to  be  interpreted  of 
the  civil  power  and  government  of  Rome.  Comp.  S.  Cyr.  Jer.  Catech. 
xv.  11,  12  ;  S.  Jerom.  Ep.  ad  Algas.  121 ;  S.  August.  de  civ.  Dei  xx. 
19  ;  S.  Chrys.  and  Theodor.  comm.  ad  loc. 

11.  juramus  .  .  .  non  per  genios.  See  notes,  ch.  9,  28.  To  swear 
by  the  genius  of  the  emperor  and  to  invoke  him  as  '  Lord,'  was  the 
prescribed  form  of  indicating  loyalty  ;  to  the  Christian  this  seemed  to 
infringe  on  the  prerogatives  of  God,  and  it  was  therefore  declined  as 
apostasy  ;  see  Mart.  S.  Polyc.  9,  o\ioaov  koX  airoKvw  ac  \oiS6prjaov  tov 
XpiOTov.  Euseb.  iv.  15.  14,  ''Ofioaov  t^v  Kalaapos  Tv\r]v.  Comp.  Orig. 
contr.  Cels.  viii.  65. 

ita  per  salutem.     The  phrase  may  mean  simply  '  we  pledge  our 


Cap.  xxxiii.]     adversus  Gentes  pro  Christianis.        107 

eorum,  quae  est  augustior  omnibus  geniis.  Nescitis  genios 
daemonas  dici,  et  inde  diminutiva  voce  daemonia?  Nos 
judicium  Dei  suspicimus  in  imperatoribus,  qui  gentibus  illos 
praefecit.  Id  in  eis  scimus  esse,  quod  Deus  voluit,  ideoque 
et  salvum  volumus  esse,  quod  Deus  voluit,  et  pro  magno  id  5 
juramento  habemus.  Ceterum  daemonas,  id  est  genios, 
adjurare  consuevimus,  ut  illos  de  hominibus  exigamus,  non 
dejerare,  ut  illis  honorem  divinitatis  conferamus. 

CAPUT  XXXIII. 

Seb  quid  ego  amplius  de  religione  atque  pietate  Christiana  10 
in  imperatorem  %  quem  necesse  est  suspiciamus  ut  eum,  quem 
dominus  noster  elegerit.  Et  merito  dixerim,  noster  est 
magis  Caesar,  ut  a  nostro  Deo  constitutus.  Itaque  et  in  eo 
plus  ego  illi  operor  in  salutem,  non  solum  quod  eam  ab  eo 
postulo,  qui  potest  praestare,  aut  quod  talis  postulo,  qui  15 
merear  impetrare,  sed  etiam  quod  temperans  majestatem 
Caesaris  infra  Deum  magis  illum  commendo  Deo,  cui  soli 
subjicio.  Subjicio  autem,  cui  non  adaequo.  Non  enim  Deum 
imperatorem  dicam,  vel  quia  mentiri  nescio,  vel  quia  illum 
deridere  non  audeo,  vel  quia  nec  ipse  se  Deum  volet  dici.  Si  26 
homo  sit,  interest  hominis  Deo  cedere ;  satis  habeat  appellari 
imperator.  Grande  et  hoc  nomen  est,  quod  a  Deo  traditur. 
Negat  illum  imperatorem,  qui  Deum  dicit.  Nisi  homo  sit, 
non  est  imperator.  Hominem  se  esse  etiam  triumphans  in 
illo  sublimissimo  curru  admonetur.     Suggeritur  enim  ei  a  25 


wishes  for  his  safety';  but  comp.  Gen.  xlii.  15  ;  ad  Scap.  2,  '  sacrifi- 
cemus  pro  salute  imperatoris  .  .  .  pura  prece.'  The  military  oath  was 
possible  to  the  Christians  ;  see  note,  ch.  38. 

3.  judicium  Dei  suspicimus.     See  note,  ch.  18.     Rom.  xiii.  1,  2. 

15.  qui  merear  impetrare.  Merear  is  used  of  course  relatively  : 
the  Christian  as  a  true  worshipper  of  God  approached  Him  more  ac- 
ceptably  than  it  was  possible  for  the  heathen  to  do.  Yet  the  merita 
of  Christians  are  the  muneraoi  God  ;  S.  Aug.  JEp.  194.  19.  See  Brighfs 
Serrn,.  S.  Leo,  note  63. 

25.  Suggeritur  ei.     See  note,  ch.  18. 


io8  Tertulliani  Apologeticus       [Cap.  xxxiv. 

tergo:  Kespice  post  te,  hominem  memento  te.  Et  utique 
hoc  magis  gaudet  tanta  se  gloria  coruscare,  ut  illi  admonitio 
condicionis  suae  sit  necessaria.  [Minor  erat,  si  tunc  Deus 
diceretur,  quia  non  vere  diceretur.]  Major  est  qui  revocatur, 
5  ne  se  Deum  existimet. 

CAPUT  XXXIY. 

Augustus  imperii  formator,  ne  dominum  quidem  dici  se 
volebat ;  et  hoc  enim  Dei  est  cognomen.  Dicam  plane 
imperatorem    dominum,    sed    more    communi,    sed    quando 

10  non  cogor,  ut  doininum  Dei  vice  dicam.  Ceterum  liber  sum 
illi ;  dominus  enim  meus  unus  est,  Deus  omnipotens  et 
aeternus,  idem  qui  et  ipsius.  Qui  pater  patriae  est,  quomodo 
dominus  est  3  Sed  est  gratius  nomen  pietatis,  quam  potestatis ; 
etiam  familiae  magis  patres,  quam  domini  vocantur.     Tanto 

1 5  abest,  ut  imperator  Deus  debeat  di  i,  quod  non  potest  credi, 
non  modo  turpissima,  sed  et  perniciosa  adulatione ;  tanquam 
si  habens  imperatorem,  alterum  appelles,  nonne  maximam  et 
inexorabilem  offensam  contrahes  ejus,  quem  habuisti,  etiam 
ipsi  timendam,  quem  appellasti  1     Esto  religiosus  in  Deum, 

aoqui  vis  illum   propitium  imperatori.     Desine  alium  Deum 

i.  hominem  memento  te  :  comp.  Juven.  x.  42  ;  Plin.  N.  H.  xxxiii. 
1 ;  Jerom.  Ep.  ad  Paulam  de  ob.  Blesillae. 

3.  [Minor  .  .  .  diceretur].  These  words  were  supposed  by  Haverc. 
to  have  been  inserted  by  some  copyist. 

7.  Augustus  .  .  .  volebat.  Sueton.  Oct.  43,  '  Domini  appellationein 
ut  maledictum  et  opprobrium  semper  abhorruit.'  Tiberius  also  dis- 
claimed  the  title,  Sueton.  Tib.  27  ;  but  Domitian  assumed  the  appella- 
tion  of  Dominus  et  Deus  noster,  Domit.  13  ;  see  the  above,  ch.  28. 

10.  Dei  vice, '  like,'  or '  in  the  sense  of,  God ' ;  opposed  to  more  com- 
muni :  comp.  Lactant.  iv.  28,  '  ut  deorum  vice  mortuos  honorarent,' 
and  '  vice  rebellantium,'  above,  ch.  27.     See  Martial  x.  72. 

liber  sum  illi :  illi  is  emphatic :  •  as  regards  him  I  am  a  free 
man ' ;  comp.  the  reply  of  S.  Maximus  (quoted  Pressense  ii.  88)  to  the 
question  *  Cujus  condicionis  es'  ?  '  Ingenuus  natus,  servus  vero  Christi.' 
One  may  note  the  germ  of  the  sense  of  civil  liberty  as  a  right  in  these 
passages. 

14.  Tanto  abest,  ut  imperator.  '  So  far  is  it  from  being  the  em- 
peror's  due  to  be  called  God  (which  is  incredible)  .  .  .'  Tanto  sums  up 
the  inferences  from  the  preceding  sentences. 


Cap.  xxxv.]     adversus  Gentes  pro  Christianis.        109 

colere  vel  credere,  atque  ita  et  hunc  Deum  dicere,  cui  Deo 
opus  est.  Si  non  de  mendacio  erubescit  adulatio  ejusmodi, 
hominem  Deum  appellans,  timeat  saltem  de  infausto.  Male- 
dictum  est  ante  apotheosin  Deum  Caesarem  nuncupare. 

CAPUT  XXXV,  5 

Propteeea  igitur  publici  hostes  Christiani,  quia  impera- 
toribus  neque  vanos  neque  mentientes  neque  temerarios 
honores  dicant,  quia  verae  religionis  homines  etiam  sollemnia 
eorum,  conscientia  potius  quam  lascivia  celebrant.  Grande 
videlicet  officium,  focos  et  toros  in  publicum  educere,  vicatim  10 
epulari,  civitatem  tabernae  habitu  abolefacere,  vino  lutum 
cogerey  catervatim  cursitare  ad  injurias,  ad  impudentias,  ad 
libidinis  illecebras.  Siccine  exprimitur  publicum  gaudium 
per  dedecus  publicum  %  Haeccine  sollemnes  dies  principum 
decent,  quae  alios  dies  non  decent  1  Qui  observant  discipli-  15 
nam  de  Caesaris  respectu,  hi  eam  propter  Caesarem  dese- 
rent,  et  malorum  morum  licentia  pietas  erit,  occasio  luxuriae 

3.  Maledictum  est  ante  apotheosin.  Comp.  Tacit.  Ann.  xv.  74, 
where  the  assumption  of  divine  honours  by  Nero  in  his  lifetime  was 
regarded  by  some  as  an  omen  of  his  death.  Sueton.  Jul.  Caes.  76  ; 
Calig.  22;  Vesp.  23;  Plin.  Panegyr.  11  ;  Spartian.  Geta  2.  Yet 
after  Domitian's  action  the  divinity  of  the  living  emperors  was  regu- 
larly  recognized. 

6.  publici  hostes :  because  disloyalty  to  the  emperor  was  a  crime 
against  the  state  ;  see  note,  ch.  28. 

11.  abolefacere  =  abolere,  '  to  efface  the  city  under  the  disguise  of 
a  tavern ' :  comp.  ch.  42  ;  Martial  vii.  60,  '  Nunc  Eoma  est,  nuper 
magna  taberna  fuit ' ;  Tacit.  Ann.  xv.  37, '  publicis  locis  struere  con- 
vivia,  totaque  urbe  quasi  domo  uti.'  Obolefacere  is  the  ingenious  but 
unnecessary  conjecture  of  several  editors.  Habitum,  demutare  is  the 
reading  of  Cod.  Fuld.  Abolefacere  recurs  de  cult.  fem.  i.  3,  of  the 
destruction  at  the  Deluge,  '  perinde  potuit  abolefactam  esse  violentia 
cataclysmi  in  spiritu  rursus  reformare.' 

vino  lutum  cogere,  '  to  make  mud  with  wine':  cogere  = l  to 
thicken,'  occurs  Verg.  Georg.  iv.  36,  and  frequently  in  the  medical 
phraseology  of  Pliny  and  Celsus. 

12.  catervatim  cursitare.  Comp,  ch.  39,  'non  in  catervas  caesi- 
onum,  neque  in  classes  discursationum,'  etc. ;  Juvenal  iii.  278  ff. ; 
Suet.  Nero  26  ;  Otho  2. 

14.  dies  principum  decent.     HorrEpist.  i.  5.  9. 


1 10  Tertulliani  Apologeticus         [Cap.  xxxv. 

religio  deputabitur  1  O  nos  merito  damnandos  !  Cur  enim 
vota  et  gaudia  Caesarum  casti  et  sobrii  probi  expungimus  \ 
cur  die  laeto  non  laureis  postes  obumbramus  nec  lucernis 
diem  infringimus  ?     Honesta   res   est   sollemnitate    publica 

5  exigente  induere  domui  tuae  habitum  alicujus  novi  lupa- 
naris.  Yelim  tamen  in  hac  quoque  religione  secundae  ma- 
jestatis,  de  qua  in  secundum  sacrilegium  convenimur 
Christiani,  non  celebrando  vobiscum  sollemnia  Caesarum, 
quo   more  celebrari  nec  modestia  nec   verecundia  nec  pu- 

iodicitia  permittunt,  sed  occasio  voluptatis  magis  quam 
digna  ratio  persuasit,  fidem  et  veritatem  vestram  demon- 
strare;  ne  forte  et  isthic  deteriores  Christianis  deprehen- 
dantur,  qui  nos  nolunt  Romanos  haberi,  sed  hostes  principum 
Romanorum.      Ipsos    Quirites,    ipsam    vernaculam    septem 

i5Collium  plebem  convenio,  an  alicui  Caesari  suo  parcat  illa 
lingua  Romana?     Testis  est  Tiberis,  et  scholae  bestiarum. 

2.  expungimus,  'perform' ;  see  note,  ch.  2. 

3.  laureis  postes  obumbramus  :  comp.  Tacit.  Ann.  xv.  71,  '  or- 
nare  lauru  domum '  ;  de  idol.  15  pass.  ;  ad  uxor.  ii.  6. 

6.  religione  secundae  majestatis.  Comp.  ch.  28,  and  the  passage 
from  ad  Nat.  i.  17  quoted  in  note  there.  In  the  following  chapters 
religio  is  frequently  used  in  this  sense  of  loyalty  to  the  emperor. 

1 1 .  fidem  et  veritatem  vestram  demonstrare.  This  is  of  course 
ironical :  the  satire  is  continued  below,  '  Plane  ceteri  ordines  .  .  .' 

14.  vernaculam  plebem :  comp.  'vernacula  multitudo/  Tacit.  Ann. 

i.  31. 

15.  convenio.  This  word  has  just  occurred  in  its  forensic  sense,  as 
in  ch.  9,  28, '  I  judicially  charge  you  to  say  whether  .  .  .' 

alicui  Caesari  suo  parcat.  Comp.  de  spect.  16,  '  Sed  circo  quid 
amarius,  ubi  ne  principibus  quidem  aut  civibus  suis  parcunt '?  Sueton. 
Nero  39  ;  Vespas.  19,  23.     See  next  note. 

16.  Testis  est  Tiberis.  The  allusion  is  to  the  dregs  of  the  populace, 
the  inhabitants  of  the  lower  portions  of  the  city  near  the  river,  and 
their  coarse  witticisms  upon  the  emperors  ;  comp.  adNat.  i.  17,  '  vani- 
tatis  sacrilegia  conveniam,  et  ipsius  vernaculae  gentis  irreverentiam 
recognoscam,  et  festivos  libellos  quos  statuae  sciunt,  et  illa  obliqua 
nonnunquam  dicta  a  concilio  atque  maledicta  quae  circi  sonant.  Si 
non  armis  saltem  lingua  semper  rebelles  estis.'  Lampoons  upon  the 
emperors  were  infractions  of  the  law  of  majestas  as  enforced  by  Au- 
gustus,  and  Tiberius  made  even  abusive  langnage  treasonable.  Meri- 
vale  Hist.  Rom.  v.  251  ff.  The  dicacitas  plebis  was  offensive  to  Dio- 
cletian  (Lactant.  de  mort.  pers.  17),  though  relished  by  Constantius 


Cap.  xxxv.]      adversus  Gentes  pro   Christianis.        1 1 1 

Jam  si  pectoribus  ad   translucendum  quandam  specularem 

materiam  natura  obduxisset,  cujus  non  praecordia  insculpta 

apparerent  novi  ac  novi  Caesaris  scaenam  congiario  dividundo 

praesidentis  1  etiam  illa  hora  qua  acclamant : 

De  nostris  annis  tibi  Jupiter  augeat  annos.  g 

Haec  Christianus  tam  enuntiare  non  novit,  quam  de  novo 

Caesare  optare. 

Sed  vulgus,  inquis.     Ut  vulgus,  tamen  Eomani,  nec  ulli 

magis  depostulatores   Christianorum,   quam   vulgus.     Plane 

ceteri  ordines  pro  auctoritate  religiosi  ex  fide  ;  nihil  hosticum  10 

de  ipso  senatu,  de  equite,  de  castris,  de  palatiis  ipsis  spirat. 

Unde  Cassii,  et  Nigri  et  Albini  1  unde  qui  inter  duas  laurus 

obsident    Caesarem  1   unde    qui    faucibus    ejus   exprimendis 

(Amm.  Marc.  xvi.  io)  ;  and  special  licence  was  indulged  in  at  the 
funerals  of  deceased  emperors ;  Suet.  Vesp.  19  ;  Tacit.  Hist.  ii.  88;  iii. 
32  ;  Amm.  Marc.  xxv.  10. 

scholae  bestiarum :  the  amphitheatre  or  circus,  thus  sarcastic- 
ally  denominated,  as  the  place  to  which  the  Roman  populace  resorted 
for  their  instruction  ;  see  note,  ch.  42. 

3.  congiario  dividundo  :  see  note,  ch.  30  ;  comp.  Sueton.  Calig. 
17,  '  congiarium  populo  bis  dedit,'  and  the  Augustan  hist.frequent. 

5.  De  nostris  annis :  comp.  the  metrical  acclamations  accorded  to 
Caligula,  Sueton.  Calig.  6,  •  Salva  Roma,  salva  patria,  salvus  est  Ger- 
manicus.'  Octav.  7;  Ovid  Fast.  i.  613,  'Augeat  imperium  nostri 
ducis,  augeat  annos.'     Dion  Cass.  liii.  1 6. 

12.  Cassii.  Avidius  Cassius,  the  successful  general  of  Lucius  Verus  in 
the  Parthian  war,  162-165.  He  was  made  governor  of  the  eastern  pro- 
vinces,  but  in  1 75  headed  a  short-lived  rebellion  against  Marcus  Aurelius, 
and  was  put  to  death  by  his  own  officers,  after  having  usurped  the 
imperial  title  for  three  months  and  six  days.  Dion  Cass.  lxxi.  23-27  ; 
Capitol.  M.  Ant.  Phil.  24,  25  ;  Vulcac.  Gallic.  Avid.  Cass.  vita. 

Nigri  et  Albini :  see  the  Introd.  page  xvi.  f. ;  and  their  lives  in 
the  Augustan  hist.  by  Spartianus  and  Capitolinus. 

inter  duas  laurus.  Two  laurels,  the  symbols  of  guardianship 
and  safety,  fianked  the  door  of  the  imperial  palace  (cp.  Plin.  N.  H.  xv. 
30,  39  ;  Ovid  Met.  i.  562)  :  this  expression  is  therefore  equivalent  to  in 
palalio.  The  reference  is  to  the  frustrated  attack  upon  Commodus  in 
his  suburban  palace  during  the  Cleander  riot ;  Herodian  i.  1 2  ;  Dion 
Cass.  lxxii.  14. 

13.  qui  faucibus  .  .  .  palaestricam  exercent :  the  strangulation  of 
Commodus  by  the  wrestler  Narcissus,  Dec.  31,  192.  Herodian  i.  17  ; 
Dion  Cass.  lxii.  22;  Lamprid.  Commod.  17;  Aurel.  Victor.  Epit.  17, 
'  ab  immisso  validissimo  palaestrita  compressis  faucibus,  exspiravit/ 


112,  Tertulliani  Apologeticus        [Cap.  xxxv. 

palaestricam  exercent  1  unde  qui  armati  palatium  irrumpunt, 
omnibus  Sigeriis  atque  Partheniis  audaciores  1  De  Koma- 
nis,  nisi  fallor,  id  est  de  non-Christianis.  Atque  adeo  omnes 
illi  sub  ipsa  usque  impietatis  eruptione  et  sacra  faciebant  pro 
5  salute  imperatoris,  et  genium  ejus  dejerabant,  alii  foris,  alii 
intus,et  utique  publicorum  hostium  nomen  Christianis  dabant. 
Sed  et  qui  nunc  scelestarum  partium  socii  aut  plausores  quo- 
tidie  revelantur,  post  vindemiam  parricidarum  racematio  su- 
perstes,  quam  recentissimis  et  ramossimis  laureis  postes  prae- 

io  struebant  1  quam  elatissimis  et  clarissimis  Iucernis  vestibula 
enubilabant  1  quam  cultissimis  et  superbissimis  toris  forum 
sibi  dividebant  ?  non  ut  gaudia  publica  celebrarent,  sed  ut 
vota  propria  jam  edicerent  et  in  aliera  sollemnitate  exemplum 
atque  imaginem  spei  suae  inaugurarent,  nomen  principis  in 

15  corde  mutantes. 

Eadem  officia  dependunt  et  qui  astrologos  et  aruspices  et 

1.  qui  armati  palatium  irrumpunt :  the  assassination  of  Perti- 
nax  by  the  praetorians,  March  28,  iSjfr-  Capitol.  Pertin.  11  ;  Hero- 
dian  ii.  5  ;  Dion  Cass.  lxxiii.  9,  10.     ^7* 

2.  Sigeriis  et  Partheniis  :  instigators  of  the  murder  of  Domitian, 
Sept.  18,  96.  Sueton.  Dom.  17;  Dion  Cass.  lxvii.  18;  Philostr.  vit. 
Apollon.  viii.  25. 

7.  Sed  et  qui  nunc  .  .  .  quotidie  revelantur.  Adherents  of  Al- 
binus  were  perhaps  to  be  found  in  Africa  as  well  as  in  Britain,  Gaul, 
and  Italy.     Dion  Cass,  lxxv.  8  ;  Herodian  iii.  8. 

8.  post  viudemiam  parricidarum.  This  may  refer  to  the  severe 
punishments  inflicted  on  the  followers  of  Albinus  at  Rorae,  after  Severus' 
return  from  his  victory  at  Lyon,  Feb.  19,  197,  and  before  his  expedition 
against  the  Parthians  later  in  the  same  year,  Spartian.  Sever.  12.  Or, 
if  the  Apology  be  dated  three  years  later,  the  allusion  may  be  to  the  in- 
quiry  into  theremnants  of  Niger's  faction  held  by  Severus  in  200  when 
in  Syria  and  Egypt,  after  the  Parthian  war,  Spartian.  Sever.  14  ff.  For 
2>arricidae  =  '  traitors/  cp.  SalL  Catil.  31 ;  T&cit.  Iftst.  i.  85  ;  Ann.  iv.  34. 

racematio :   'the  gleaning'  (from  racemus,  a  stalk) ;    the  word 
/  occurs  only  in  this  pass.  Varro  (de  re  rust.  iii.  9.  1)  uses  the  verb  race- 
mari  in  the  sense  of  '  treating  supplenientarily.' 

11.  enubilabant,  '  light  up,'  a  word  found  in  patristic  writers.  Al. 
nubilabant,  i.  e.  '  hide '  with  the  excessive  number  of  candles. 

14.  in  corde  mutantes,  i.  e,  by  the  exercise  of  a  mental  reservation, 
while  pronouncing  the  name  of  the  emperor,  they  inwardly  substituted 
that  of  another  person. 


Cap.  xxxvi.]   adversus  Gentes  pro  Christianis.         113 

augures  ct  magos  de  Caesarum  capite  consultant,  quas  artes 
ut  ab  angelis  desertoribus  proditas  et  a  Deo  interdictas  ne 
suis  quidem  caussis  adhibent  Christiani.  Cui  autem  opus 
est  perscrutari  super  Caesaris  salute,  nisi  a  quo  aliquid 
adversus  illam  cogitatur  vel  optatur,  aut  post  illam  speratur  5 
et  sustinetur  %  Non  enim  ea  mente  de  caris  consulitur,  qua 
de  dominis.  Aliter  curiosa  est  sollicitudo  sanguinis,  aliter 
servitutis. 

CAPUT    XXXVI. 

Si  haec  ita  sunt,  ut  hostes  deprehendantur,  qui  Eomani  10 
vocabantur,  cur  nos,  qui  hostes  existimamur,  Komani  nega- 
mur  %  non  possumus  et  Romani  esse,  et  hostes  non  esse,  cum 
hostes  reperiantur  qui  Romani  habebantur  1  Adeo  pietas  et 
religio  et  fides  imperatoribus  dedita  non  in  hujusmodi  officiis 
consistit,  quibus  et  hostilitas  magis  ad  velamentum  sui  potest  15 

1.  de  Caesarum  capite  consultant:  comp.  Tacit.  Ann.  xii.  52,  '  Fu- 
rius  Scribonianus  in  exsilium  agitur,  quasi  finem  principis  per  Chal- 
daeos  scrutaretur ' ;  Ammian.  Marc.  xxix.  2,  '  cum  objectaretur  ei 
quamobrem  constellationem  principis  collegisset'  ;  Paul.  Sent.v.  21.3, 
'  qui  de  salute  principis  .  .  .  mathematicos  consulit,  cum  eo  qui  re- 
sponderit,  capite  punitur.'  See  Merivale  Hist.  Rom.  v.  253,  of  the 
time  of  Tiberius,  '  To  inquire  thus  into  the  years  of  the  emperor  .  .  . 
was  now  reputed  treasonable.'  Severus  himself  had  been  suspected 
of  it,  Spartian.  Sever.  4.  The  casting  of  horoscopes  is  referred  to  by 
Juvenal  vi.  553  ff. ;  xiv.  248  ;  Ovid  Metam.  i.  T48  ;  Pers.  Sat.  v.  45  ff. ; 
and  the  Augustan  hist.  frequent.     See  note,  ch.  1. 

2.  ab  angelis  desertoribus :  comp.  de  idol.  9,  'propono  angelos 
esse  illos  desertores  Dei,  amatores  feminarum,  proditores  etiam  hujus 
curiositatis,  propterea  quoque  damnatos  a  Deo,'  etc,  and  a  similar 
passage  de  cult.  fem.  i.  2,  where  desertores  is  explained  by  '  qui  ad 
filias  hominum  de  caelo  ruerunt/  in  accordance  with  the  view  taken 
of  Gen.  vi.  2  ;  see  above,  ch.  22  ;  and  Cypr.  de  idol.  van.  6,  '  Spiritus 
.  .  .  posteaquam  terrenis  vitiis  immersi  sunt  et  a  vigore  caelesti  terreno 
contagio  recesserunt,'  etc.     Cp.  S.  Jude  6. 

6.  sustinetur,  '  is  looked  for,'  '  expected.'  Sustinere  has  the  sense 
of  exspectare,  adv.  Herm.  29,  '  sed  invisibilis  usque  tunc  videri  susti- 
nebat ' ;  adv.  Jud.  6,  '  si  necdum  venit,  sustinendus  est.' 

7.  Aliter  curiosa  est.  '  The  solicitude  inspired  by  kinship  is  an 
anxiety  of  quite  a  different  nature  to  that  which  servitude  calls  forth.' 
sanguinis  correspouds  to  de  caris  (one's  loved  ones),  and  servitutis 
to  de  dominis  in  the  previous  clause. 

1 5.  hostilitas  magis  ad  velamentum,  etc.  :  '  which  a  hostile  dispo- 


H4  Tertulliani  Apologeticus      [Cap.  xxxvn. 

fungi,  sed  in  iis  moribus,  quibus  civilitas  in  imperatorem 
tam  vere  quam  circa  omnes  necesse  habet  exhiberi.  Neque 
enim  haec  opera  bonae  mentis  solis  imperatoribus  debentur  a 
nobis.  Nullum  bonum  sub  exceptione  personarum  adminis- 
5  tramus,  quia  nobis  praestamus,  qui  non  ab  homine  aut 
laudis,  aut  praemii  expensum  captamus :  sed  a  Deo  exactore 
et  remuneratore  indifferentis  benignitatis.  Iidem  sumus  im- 
peratoribus,  qui  et  vicinis  nostris.  Male  enim  velle,  male 
facere,  male  dicere,  male  cogitare  de  quoquam  ex  aequo 
iovetamur.  Quodcunque  non  licet  in  imperatorem,  id  nec  in 
quemquam ;  quod  in  neminem,  eo  forsitan  magis  nec  in  ipsum, 
qui  per  Deum  tantus  est.  i 

CAPUT   XXXVII. 

Si  inimicos,  ut  supra  diximus,  jubemur  diligere,   quem 

i^habemus  odisse  1     Item  si  laesi  vicem  referre  prohibemur, 

nec  de  facto  pares  simus,  quem  possumus  laedere  I     Nam  de 

isto  ipsi  recognoscite.     Quotiens  enim  in  Christianos  desae- 

sition  is  likewise  able  to  discharge  even  more  rigorously  as  a  cloak  for 
its  own  purposes.' 

i .  civilitas :  used  here  in  its  late  signification,  which  very  nearly 
approaches  to  our  modern  derivative  ;  '  a  kindly  disposition/  springing 
from  the  possession  of  a  bona  mens.  The  word  occurs  in  this  sense 
Sueton.  Oct.  51  ;  Eutrop.  vii.  21.  Tertullian  adopts  it  here  as  an  anti- 
thesis  to  hostilitas. 

2.  habet  exhiberi  :  habere  has  here  its  late  sense  of  debere  :  comp. 
de  cult.  fem.  i.  1,  '  etiam  Filius  Dei  mori  habuit' ;  de  anim.  35,  'ce- 
terum  totiens  animam  revocari  habere  ' ;  so  Plin.  Epp.  i.  8,  '  quum  eni- 
tendum  haberemus  ' ;  and  Lactant.  frequenter.  Elsewhere  Tertullian 
uses  habere  as  =  posse;  ch.  22,  'habent  sapere ' ;  ch.  37,  'quem  habe- 
mus  odisse  ? ' 

4.  sub  exceptione  personarum,  '  subject  to  any  exception  of  per- 
sons.'  All  men,  Tertullian  asserts,  whatever  their  station  in  life,  are 
equally  the  objects  of  the  Christian^s  good-will. 

11.  quod  in  neminem,  eo  forsitan  :  '  that  which  we  may  not  do  to 
any  man,  still  less  of  course  may  we  do  to  him  who  by  God's  will  is  so 
great  a  man.' 

1 7.  Quotiens  enim  in  Christianos  :  comp.  ch.  4,  and  the  Introduc- 
tion,  page  xvi.  For  local  persecutions  due  to  popular  fanaticism,  see 
Euseb.  S.  E.  iii.  32 ;  v.  1  ;  vi.  32. 


Cap.  xxxvn.]      adversns  Gentes  pro  Christianis.      115 

vitis,  partim  animis  propriis,  partim  legibus  obsequentes  % 
Quotiens  etiam  praeteritis  vobis  suo  jure  nos  inimicum  vulgus 
invadit  lapidibus  et  incendiis?  Ipsis  Bacchanalium  furiis 
nec  mortuis  parcunt  Christianis,  quin  illos  de  requie  sepul- 
turae,  de  asylo  quodam  mortis,  jam  alios,  jam  nec  totos  5 
avellant,  dissecent,  distrahant.  Quid  tamen  unquam  deno- 
tastis  de  tam  conspiratis,  de  tam  animatis  ad  mortem  usque 
pro  injuria  repensatum,  quando  vel  una  nox  pauculis  faculis 
largiter  ultionis  posset  operari,  si  malum  malo  dispungi 
penes  nos  liceret  %  Sed  absit,  ut  aut  igni  humano  vindicetur  10 
divina  secta^,  aut  doleat  pati,  in  quo  probatur.  Si  enim 
hostes  exsertos,  non  tantum  vindices  occultos  agere  vellemus, 
deesset  nobis  vis  numerorum  et  copiarum  %  Plures  nimirum 
Mauri  et  Marcomanni  ipsique  Parthi,  vel  quantaecunque 
unius  tamen  loci  et  suorum  finium  gentes,  quam  totius  orbis.  15 
Hesterni  sumus  et  vestra  omnia  implevimus,  urbes,  insulas, 
castella,  municipia,  conciliabula,  castra  ipsa,  tribus,  decurias, 
palatium,  senatum,  forum ;  sola  vobis  reliquimus  templa. 
Possumus  dinumerare  exercitus  vestros :    unius   provinciae 

2.  praeteritis  vobis  :  i.  e.  without  your  permission  or  instigation. 

4.  de  requie  sepulturae  .  .  .  distrahant :  see  Euseb.  H.  E.  v.  1 
adfin. 

9.  malum  malo  dispungi  :  see  note,  ch.  18. 

12.  hostes  exsertos  .  .  .  agere :  see  note,  ch.  10. 

14.  Mauri.     Mauritania  had  been  constituted  a  Roman  province, 
and  divided  into  two  districts  by  Claudius,  a.  d.  42. 

Parthi.  On  the  Parthian  power  and  its  rivalry  with  Eome  see 
Gibbon  i.  340  ff. ;  Tacit.  Ann.  xii.  10.     See  the  Introduction,  page  xvii. 

16.  Hesterni  sumus  et :  see  note,  ch.  1  ;  and  for  the  force  of  et, 
note,  ch.  2. 

urbes,  insulas,  castella  .  .  .  forum.  There  is  some  exaggera- 
tion  in  the  accumulation  of  these  rhetorical  details.  The  Christians 
could  not  be  said  '  to  fill '  the  '  camp/  '  the  palace,'  or  •  the  senate.'  It 
is  very  questionable  whether  at  the  end  of  the  fourth  century  the 
Christian  senators  were  not  in  the  minority :  see  Gibbon  iii.  409 ;  Pru- 
dent.  contr.  Symm.  i.  545  ff. ;  S.  Ambros.  Epp.  17,  18. 

17.  castella,  '  villages' ;  see  note,  ch.  1. 

18.  sola  vobis  reliquimus  templa:  see  ch.  15. 

19.  Possumus  .  .  .  erunt.     This   sentence  is  found  in  Cod.  Fuld. 
only  :  Christiani  must  be  supplied  with  erunt. 

I  % 


n6  Tertnlliani  Apologeticns     [Cap.  xxxvin. 

plures  erunt.  Cui  bello  non  idonei,  non  prompti  fuissemus, 
etiam  impares  copiis,  qui  tam  libenter  trucidamur,  si  non 
apud  istam  disciplinam  magis  occidi  liceret,  quam  occidere  % 
Potuimus  et  inermes,  nec  rebelles,  sed  tantummodo  discordes, 
5  solius  divortii  invidia  adversus  vos  dimicasse.  Si  enim  tanta 
vis  hominum  in  aliquem  orbis  remoti  sinum  abrupissemus  a 
vobis,  suffudisset  [pudore]  utique  dominationem  vestram  tot 
qualiumcunque  amissio  civium,  imo  etiam  et  ipsa  destitu- 
tione  punisset.       Procul   dubio   expavissetis  ad  solitudinem 

lovestram,  ad  silentium  rerum  et  stuporem  quendam  quasi 
mortui  orbis  ;  quaesissetis  quibus  imperaretis.  Plures  hostes 
quam  cives  vobis  remansissent.  Nunc  enim  pauciores  hostes 
habetis  prae  multitudine  Christianorum,  paene  omnium  civi- 
tatum  paene  omnes  cives  Christianos  habendo.     Sed  hostes 

15  maluistis  vocare  generis  humani.  Quis  autem  vos  ab  illis  oc- 
cultis  et  usquequaque  vastantibus  mentes  et  valetudiues  ves- 
tras  hostibus  raperet  %  a  daemoniorum  incursibus  dico,  quae 
de  vobis  sine  praemio,  sine  mercede  depellimus.  Suffecisset  hoc 
solum  nostrae  ultioni,  quod  vacua  exinde  possessio  immundis 

20spiritibus  pateretis.  Porro  nec  tanti  praesidii  compensati- 
onem  cogitantes,  non  modo  non  molestum  vobis  genus,  verum 
etiam  necessarium,  hostes  judicare  maluistis :  qui  sumus 
plane,  non  generis  humani  tamen,  sed  potius  erroris. 


CAPUT   XXXVIII. 

25      Pkoinde,  nec  paulo  lenius,  inter  licitas  factiones  sectam 
istam   deputari   oportebat,    a   qua   nihil    tale    committitur, 

17.  a  daemoniorum  incursibus  :  comp.  ch.  23,  32,  43. 

25.  inter  licitas  factiones.  Christianity  was  not  only  &religio  illi- 
cila,  it  also  stood  condemned  as  a  factio  under  the  Edict  of  Trajan, 
which  forbade  the  formation  of  collegia  fdbrum  or  hetaeriae  ;  Plin. 
JSpp.  x.  39,  40,  96.  All  secretly  formed,  and  indeed  any  associations 
were  viewed  with  great  suspicion  by  the  Romans;  and  so  Tertullian  ad- 
mits  below  :  comp.  Plin.  Epp.  x.  34,  93, 117  ;  Liv.  xxxix.  13,  14  ;  Sueton. 
Oct.  32.  Certain  gilds,  however,  were  legalized  {collegia  legitima), 
and  their  constitution  and  right  of  property  recognised  and  regulated 


Cap.  xxxviii.]     adversus  Gentes  pro  Christianis.      117 

quale  de  illicitis  factionibus  timeri  solet.  Nisi  fallor  enim, 
prohibendarum  factionum  caussa  de  providentia  constat 
modestiae  publicae,  ne  civitas  in  partes  scinderetur,  quae 
res  facile  cOmitia,  concilia,  curias,  contiones,  spectacula 
etiam  aemulis  studiorum  compulsationibus  inquietaret,  cum  5 
jam  et  in  quaestu  habere  coepissent  venalem  et  mercenariam 
homines  violentiae  suae  operam.  At  enim  nobis  ab  omni 
gloriae  et  dignitatis  ardore  frigentibus  nulla  est  necessitas 
coetus,   nec  ulla  magis    res   aliena,   quam    publica.     Unam 

by  law.  Amongst  such  Tertullian  asks  that  the  Christian  body,  as  a 
harmless  and  beneficent  association,  should  be  enrolled  ;  but  the  first 
approach  towards  any  action  of  the  kind  did  not  take  place  until  A.  D. 
261,  under  Gallienus;  Euseb.  H.  E.  viii.  13.  In  the  term  factio  Tert. 
probably  adopts  the  language  of  his  heathen  opponents  ;  comp.  Min. 
Fel.  8,  '  homines  deploratae  illicitae  ac  desperatae  factionis  ' ;  and  the 
sentence  pronounced  by  the  proconsul  Galerius  on  S.  Cyprian,  Acta 
procons.  4,  '  plurimos  nefariae  tibi  conspirationis  homines  aggregasti.' 
See  Gore,  Christian  Ministry,  p.  31. 

4.  spectacula  .  .  .  compulsationibus.  The  rival  factions  of  the 
circus  were  not  seldom  the  cause  of  dangerous  riots  in  Rome,  and  were 
always  liable  to  issue  in  bloody  encounters,  such  as  that  of  the  blues 
and  greens  at  Constantinople,  a.  d.  532  ;  see  Gibbon  v.  48  fF. ;  comp. 
de  spect.  9. 

7.  At  enim  nobis  ab  omni  gloriae.  The  question  of  the  law- 
fulness  of  a  Christian  accepting  the  duties  of  civil  magistracy  is  dis- 
cussed  by  Tert.  de  idol.  1 7,  '  Hinc  proxime  disputatio  suborta  est,  an 
servus  Dei  alicujus  dignitatis  aut  potestatis  administrationem  capiat,' 
etc.  The  duties  attaching  to  such  dignities  were  in  many  cases  idol- 
atrous,  and  the  badges  of  office  savoured  of  pomp  and  vanity ;  see  de 
spect.  12,  'quaesturas  dico  et  magistratus  .  .  .  cum  tamen  nominis  dig- 
nitas  idololatriae  crimine  teneatur,'  etc.  Comp.  below,  ch.  46,  '  the 
Christian  aspires  not  even  to  the  aedileship,'  a  despised  office  open 
to  the  ranks.  Military  service  was  not  forbidden,  see  ch.  5,  37, 
42,  'vobiscum  et  militamus.'  Yet  contrast  de  coron.  11  ;  de  pall.  5. 
See  Pressense  ii.  70  ff.  on  the  difficulties  encountered  by  the  Christian 
in  public  and  private  life. 

8.  nulla  est  necessitas  coetus.  *  There  is  no  necessity  for  us,  who 
are  dead  to  all  desire  for  glory  or  greatness,  to  form  coalitions  ;  nor  is 
anything  more  foreign  to  our  ideas  than  public  life.'  Combinations 
and  conspiracies  are  connected  with  new  and  strange  religions  in  the 
address  of  Maecenas  to  Augustus,  Dion  Cass.  lii.  36. 

9.  TTnam  omnium  .  .  .  mundum.  Christianity  claimed  to  be  uni- 
versal,  and  the  Christian,  unlike  his  heathen  opponent,  was  fettered  by 
no  ties  of  local  or  racial  religion.     The  Christians  were  in  one  sense 


t  1 8  Tertidliani  Apologeticus       [Cap.  xxxix. 

omnium  rempublicam  agnoscimus,  mundum.  Aeque  specta- 
culis  vestris  in  tantum  renuntiamus,  in  quantum  originibus 
eorum,  quas  scimus  de  superstitione  conceptas,  cum  et  ipsis 
rebus,    de    quibus   transiguntur,    praetersumus.      Nihil   est 

5  nobis  dictu,  visu,  auditu,  cum  insania  circi,  cum  impudicitia 
theatri,  cum  atrocitate  arenae,  cum  vanitate  xysti.  Licuit 
Epicureis  aliquam  decernere  voluptatis  veritatem.  Quo  vos 
offendimus,  si  alias  praesumimus  voluptates  1  Si  oblectari 
novisse  nolumus,  nostra  injuria  est,  si  forte,  non  vestra.     Sed 

io  reprobamus  quae  placent  vobis,  nec  vos  nostra  delectant. 


CAPUT    XXXIX. 

Edam  jam  nunc  ego  ipsa  negotia  Christianae  factionis,  ut 
qui  mala  refutaverim,  bona  ostendam.     Corpus   sumus  de 

citizens  of  the  world,  but  their  true  patria  was  in  caelis;  see  note, 
ch.  41. 

1 .  Aeque  spectaculis.  A  special  tract  '  De  Spectaculis,'  written 
probably  soon  after  the  Apology,  expands  the  point  of  this  argument : 
see  esp.  ch.  5. 

4.  praetersumus.  This  verb  belongs  to  eccles.  Latin  only,  '  we 
have  nothing  to  do  with  .  .  .' 

5.  insania  circi,  '  the  phrenzy  of  the  circus ' ;  comp.  de  spect.  16, 
'  auferimur  a  circo  ubi  proprie  furor  praesidet ' ;  Lactant.  vi.  20 ; 
Amm.  Marc.  xxviii.  4;  Juven.  Sat.  xi.  197;  S.  Cyr.  Jer.  Catech. 
i.  4 :  and  for  Carthage  especially  S.  August.  Conf.  vi.  7 ;  comp. 
Gibbon  iv.  86.     Merivale  v.  75. 

6.  vanitate  xysti,  '  the  vain-glory  of  the  xystus,'  the  exercise 
school  of  the  athletes,  or  covered  gymnasium  ;  in  this  portico  also  the 
philosophers  paraded  their  wisdom;  see  de  spect.  18;  de  pudic.  7; 
Min.  Felix  12. 

9.  Sed  reprobamus  :  comp.  de  spect.  2S. 

12.  Edam  jam  nunc  ego.  The  argument  in  the  last  few  chapters 
has  proceeded  thus  :  '  We  are  not  disloyal  to  the  emperor ;  we  are 
more  truly  loyal  than  you  yourselves.  We  are  peaceable  and  patient 
citizens,  never  taking  revenge  as  we  might  easily  do  if  our  religion 
permitted  it.  Yet  you  brand  us  with  the  name  of  public  enemies, 
though  the  traitors  all  hail  from  your  camp.  Our  ambition  is  to  lead 
a  quiet  life  and  abstain  from  rivalry  of  every  kiud.  We  ought  there- 
fore  to  be  treated  as  a  legalized  sect.  To  prove  this  I  will  now  (ch.  39) 
show  you  that  our  aims  are  philanthropic  and  our  feasts  conducive  to 
morality.' 


Cap.  xxxix.]     adversus  Gentes  pro  Christianis.       119 

conscientia  religionis  et  disciplinae  divinitate  et  spei  foedere. 
Coimus  in  coetum  et  congregationem,  ut  ad  Deum,  quasi 
manu  facta,  precationibus  ambiamus.  Haec  vis  Deo  grata 
est.  Oramus  etiam  pro  imperatoribus,  pro  ministeriis  eorum 
ac  potestatibus,  pro  statu  saeculi,  pro  rerum  quiete,  pro  mora  5 
finis.  Cogimur  ad  litterarum  divinarum  commemorationem, 
si  quid  praesentium  temporum  qualitas  aut  praemonere  cogit 
aut  recognoscere.  Certe  fidem  sanctis  vocibus  pascimus, 
spem  erigimus,  fiduciam  figimus,  disciplinam  praeceptorum 
nihilominus  in  compulsationibus  densamus ;  ibiclem  etiam  10 
exhortationnes,  castigationes  et  censura  divina.  Nam  et 
judicatur  magno  cum  pondere,  ut  apud  certos  de  Dei  con- 
spectu,  summumque  futuri  judicii  praejudicium  est,  si  quis 
ita  deliquerit,  ut  a  communicatione  orationis  et  conventus  et 
omnis  sancti  commercii  relegetur.     Praesident  probati  quique  15 

ipsa  negotia  Christianae  faetionis,  '  the  real  facts  concerning 
the  Christian  society,'  '  the  true  business  of  our  gild.' 

2.  quasi  manu  facta.  A  military  expression  with  which  ambiamus 
and  Haec  vis  correspond  ;  *  like  a  marshalled  regiment  we  besiege  God 
with  our  prayers ;  and  this  violence  is  pleasing  to  Him.'  Comp. 
S.  Matt.  xi.  12. 

4.  Oramus  .  .  .  pro  mora  finis  :  see  note,  ch.  32. 

8.  Certe  fidem,  etc.  'In  any  case  .  .  .,'  i.  e.  whether  the  praesen- 
tium  temporum  qualitas  demands  consideration  or  not. 

10.  in  compulsationibus.     So  Cod.  Fuld.  al.  inculcationibus. 

13.  futuri  judicii  praejudicium  est.  S.  Matt.  xviii.  18;  1  Cor.  v. 
3-5 ;  1  Tim.  i.  20.     Comp.  S.  Ambros.  de  paenit.  i.  2. 

si  quis  ita  deliquerit,  etc.  This  exclusion  from  all  Christian 
fellowship  is  the  only  form  of  Penance  mentioned  by  Tertullian.  It 
is  fully  described  de  paen.  9,  under  its  Greek  name  k£ofio\6yr)Ois.  It 
corresponds  with  Trjs  knKXrjoias  drrofiaWeaOai  and  navTanaoiv  €Kfe6iTT€o6ai 
Tr)s  kKK\r)(rias  of  the  Apost.  Canons  (28,  51).  A  less  severe  censure  was 
also  employed,  which  consisted  in  severance  from  participation  in  the 
Holy  Eucharist  (atyopiofios).  For  early  patristic  references  to  Penance, 
see  Clem.  Rom.  Cor.  i.  57 ;  Past.  Herm.  Vis.  iii.  5  ;  Simil.  7  ;  comp. 
Just.  Mart.  Apol.  i.  44 ;  and  Tert.,  below,  ch.  44,  46  ;  de  pudic.  3, 18. 

15.  Praesident  probati  quique  seniores.  This  appears  to  be  a 
non-technical  compendious  expression  including  both  Bishops  and 
Priests ;  comp.  de  coron.  3,  where  Tertullian  speaks  of  the  Holy 
Eucharist  being  received  from  the  hands  of  the  '  praesides  '  alone  ;  and 
ad  uxor.  7,  where  he  alludes  to  the  Apostolic  injunction  1  Tim.  iii.  2  ; 
Tit.  i.  6,  forbidding  digamists  praesidere.     Bingh.  iv.  3.  4.     Elsewhere 


120  TertullianiApologeticus       [Cap.  xxxix. 

seniores,  honorem  istum  non  pretio  sed  testiraonio  adepti ; 
neque  enim  pretio  ulla  res  Dei  constat.  Etiam  si  quod 
arcae  genus  est,  non  de  honoraria  summa,  quasi  redemptae 

•  religionis  congregatur ;  modicam  unusquisque  stipem  men- 
5  strua  die,  vel  quum  velit,  et  si  modo  velit  et  si  modo  possit, 
apponit :  nam  nemo  compellitur,  sed  sponte  confert.  Haec 
quasi  deposita  pietatis  sunt.  Nam  inde  non  epulis  nec  pota- 
culis,  nec  ingratis  vcratrinis  dispensatur,  sed  egenis  alendis 
humandisque,  et  pueris  ac  puellis  re  ac  parentibus  destitutis, 

lojamque  domesticis  senibus,  item  naufragis,  et  si  qui  in 
metallis,  et  si  qui  in  insulis,  vel  in  custodiis,  dumtaxat  ex 
caussa  Dei  sectae  alumni  confessionis  suae  fiunt. 

Sed  ejusmodi  vel  maxime  dilectionis  operatio  notam  nobis 
inurit  penes  quosdam.     Vide,  inquiunt,  ut  invicem  se  dili- 

i%5gant:  ipsi  enim  invicem  oderunt ;  et  ut  pro  alterutro  mori 
sint  parati :  ipsi  enim  ad  occidendum  alterutrum  paratiores 
erunt.  Sed  et  quod  fratrum  appellatione  censemur,  non 
alias,  opinor,  infamant,  quam  quod  apud  ipsos  omne  sanguinis 
nomen  de  affectatione  simulatum  est.     Fratres  autem  etiam 

iovestri  sumus,  jure  naturae  matris  unius,  etsi  vos  parum 
homines,  quia  mali  fratres.  At  quanto  dignius  fratres  et 
dicuntur  et  habentur,  qui  unum  patrem  Deum  agnoverunt, 

Tertullian  uses  the  technical  phraseology  for  the  Three  Orders, 
'  episcopus,'  'presbyter/  'diaconus';  de  fug.  in  pers.  n;  de  praesc. 
haer.  3.  41  ;  de  bapt.  17.     See  Kaye,  pp.  208  ff. 

3.  non  de  honoraria  summa,  '  no  sum  is  collected  from  a  sense  of 
obligation ' ;  honoraria  bearing  its  technical  sense  of  '  that  which  is 
demanded  by  custom.'  Another  reading  gives  dehonoraria,  a  word 
explained  as  =inhonesta,  *  discreditable '  to  religion. 

10.  domesticis  senibus :  i.  e.  whom  age  and  infirmity  keep  at 
home. 

12.  alumni  confessionis  suae,  'pensioners  of  their  confession ' ; 
i.  e.  whose  brave  witness  entitles  them  to  the  support  of  their  fellow- 
creedsmen ;  comp.  ad  mart.  1  init.  The  charitable  actions  of  the 
Christians  towards  their  suffering  brethren  are  mentioned  Euseb.  iv. 
23  ;  they  were  prohibited  by  Licinius,  Euseb.  x.  8. 

17.  Sed  et  quod  fratrum  appellatione.  Clem.  Alex.  Strom.  ii.  9  ; 
Min.  Felix  9,  where  the  mutual  love  of  the  Christians  is  made  the 
ground  of  a  criminal  insinuation.     See  Gore,  Chr.  Min.  p.  30. 


Cap.  xxxix.]     adversus  Gentes  pro  Christianis.        121 

qui  unum  Spirituin  biberunt  sanctitatis,  qui  de  uno  utero 
ignorantiae  ejusdem  ad  unam  lucem  expaverunt  veritatis. 
Sed  eo  fortasse  minus  legitimi  existimamur,  quia  nulla  de 
nostra  fraternitate  tragoedia  exclamat,  vel  quia  ex  substantia 
familiari  fratres  sumus,  quae  penes  vos  fere  dirimit  fraterni-  5 
tatem.  Itaque  qui  animo  animaque  miscemur,  nihil  de  rei 
communicatione  dubitamus.  Omnia  indiscreta  sunt  apud 
nos,  praeter  uxores :  in  isto  loco  consortium  solvimus,  in  quo 
solo  ceteri  homines  consortium  exercent,  qui  non  amicorum 
solummodo  matrimonia  usurpant,  sed  et  sua  amicis  patientis-  I0 
sime  subministrant,  ex  illa,  credo,  majorum  et  sapientissi- 
morum  disciplina,  Graeci  Socratis  et  Romani  Catonis,  qui 
uxores  suas  amicis  communicaverunt,  quas  in  matrimonium 
duxerant  liberorum  caussa  et  alibi  creandorum,  nescio 
quidem  an  invitas ;  quid  enim  de  castitate  curarent,  quam  1 5 
mariti  tam  facile  donaverant?  0  sapientiae  Atticae,  o 
Romanae  gravitatis  exemplum !  Leno  est  philosophus  et 
censor. 


1.  unum  Spiritum  biberunt.  i  Cor.  xii.  13,  where  the  Apostle 
is  speaking  of  the  union  resulting  from  incorporation  in  the  One  Body 
by  Holy  Baptism,  to  whieh  the  ad  unam  lucem  of  Tertullian  seems  to 
refer.  Illuminatio  was  a  frequent  metaphor  for  Holy  Baptism  ;  comp. 
S.  Cypr.  Ep.  1. 

3.  Sed  eo  fortasse  minus.  The  fact  that  Christian  love  appeared 
as  phaenomenal  to  the  heathen  induces  an  outburst  of  keen  sarcasm. 
The  serious  argument  is  taken  up  again  '  Quid  ergo  mirum  .  .  .' 

nulla  .  .  .  tragoedia  exclamat :  such  as  involved  the  two  sons 
of  Oedipus  and  Jocaste  ;  or  the  brothers  Atreus  and  Thyestes. 

6.  miscemur,  '  united ' ;  a  sense  which  miscere  often  bears  :  see 
note,  ch.  21. 

7.  Omnia  indiscreta  sunt  apud  nos.  This  is  a  rhetorical  method 
of  denoting  the  open  and  unreserved  charity  which  animated  the  early 
Christians.  There  is  no  evidence  that  '  communism '  was  in  force ; 
but  the  expression  is  probably  made  all  the  stronger  in  order  to  mark 
more  severely  the  contrast  between  the  one  exception  to  the  rule 
amongst  the  Christians  and  the  heathen  laxity  in  that  particular. 

12.  Romani  Catonis.  Not  Cato  the  Censor,  as  Tertullian  says 
below,  but  his  great-grandson,  Cato  minor,  the  Stoic  philosopher.  See 
Tertullian's  charge  amply  substantiated  in  the  request  of  Q.  Horten- 
sius,  as  related  by  Plutarch,  Cato  min. 


122  Tertiilliani  Apologeticus        [Cap.  xxxix. 

Quid  ergo  mirum,  si  tanta  caritas  conviyatur  1  Nam  et 
cenulas  nostras,  praeterquam  sceleris  infames,  ut  prodigas 
quoque  suggillatis.  De  nobis  scilicet  Diogenis  dictum  est : 
Megarenses  obsonant  quasi  crastina  die  morituri,  aedificant 

5  vero  quasi  nunquam  morituri.  Sed  stipulam  quis  in  alieno 
oculo  facilius  perspicit,  quam  in  suo  trabem.  Tot  tribubus 
et  curiis  et  decuriis  ructantibus  acescit  aer.  Saliis  cenaturis 
creditor  erit  necessarius.  Herculanarum  decimarum  et  pol- 
luctorum  sumptus  tabularii  supputabant.     Apaturiis,  Diony- 

iosiis,  mysteriis  Atticis  coquorum  dilectus  indicentur.  Ad 
fumum  cenae  Serapiacae  sparteoli  excitabuntur.  De  solo 
triclinio  Christianorum  retractatur.  Cena  nostra  de  nomine 
rationem  sui  ostendit ;  id  vocatur,  quod  dilectio  penes 
Graecos  est.     Quantiscunque  sumptibus  constet,  lucrum  est 

1 5  pietatis  nomine  facere  sumptum,  siquidem  inopes  quosque 

i.  Quid  ergo  mirum,  si  tanta  caritas.  *  What  wonder,  then,  if 
love  so  great  as  ours  causes  us  to  feast  together '  ?  Tertullian  devotes 
the  rest  of  the  treatise  to  the  consideration  of  four  minor  points  of  ob- 
jection  raised  against  the  Christians.  (i)  Their  mutual  love  and  its 
outward  symbol,  the  agape.  were  denounced,  the  former  as  impure,  the 
latter  as  extravagant  and  infamous. 

4.  Megarenses.  Empedocles  and  Stratonicus  are  also  credited  with 
this  epigram,  the  former  applying  it  to  the  Agrigentines,  the  latter  to 
the  Rhodians  ;  Diog.  Laert.  viii.  63. 

5.  Sed  stipulam  quis.     S.  Matt.  vii.  3  ;  S.  Luke  vi.  41. 

7.  Saliis.  See  note,  ch.  26.  '  Dapes  Saliares '  was  a  proverbial 
expression  for  a  '  sumptuous  banquet,'  Hor.  Carm.  i.  37.  2. 

8.  Herculanarum.  On  the  tithes  and  sacred  banquets  of  Hercules, 
comp.  Macrob.  Sat.  ii.  12.  Tabularii  are  the  public  notaries  or 
'  accountants.' 

9.  Apaturiis.  Originally  an  Athenian  festival  which  included  a 
very  extensive  banquet  in  honour  of  Athena ;  but  at  Eome  transferred 
to  Minerva. 

Dionysiis,  mysteriis  Atticis,  the  Bacchanalian  and  Eleusinian 
orgies. 

10.  dilectus  indicentur  :  '  a  levy  of  cooks  must  be  proclaimed.' 

1 1 .  sparteoli,  '  firemen ' ;  so  called  from  their  employment  of  ropes 
made  of  broom  (spartum). 

12.  retractatur,  *is  made  a  subject  of  comment.'  This  impers.  pass. 
use  of  retractare  is  found  in  Tacit.  Gerin.  22.  Here  it  almost  bears 
the  sense  of  detractare,  as  in  Aul.  Gell.  xiv.  3.  4. 

Cena  nostra.     This  is  the  agape  as  described  below,  dilectio. 


Cap.  xxxix.]     adversus  Gcntes  pro  Christianis.        123 

refrigerio  isto  juvamus,  non  qua  penes  vos  parasiti  affectant 
ad  gloriam  famulandae  libertatis  sub  auctoramento  ventris 
inter  contumelias  saginandi,  sed  qua  penes  Deum  major  est 
contemplatio  mediocrium. 

Si  honesta  caussa  est  convivii,   reliquum  ordinem  disci-  5 
plinae  aestimate,  qui  sit,  de  religionis  ofiicio  :  nihil  vilitatis, 
nihil  immodestiae  admittit;    non  prius  discumbitur,  quam 
oratio  ad  Deum  praegustetur ;    editur   quantum  esurientes 
capiunt ;  bibitur  quantum  pudicis  est  utile.     Ita  saturantur, 
ut  qui  meminerint  etiam  per  noctem  adorandum  Deum  sibi  10 
esse;  ita  fabulantur,  ut  qui  sciant  Dominum  audire.     Post 
aquam  manualem  et  lumina,  ut  quisque  de  scripturis  sanctis 
vel  de  proprio   ingenio  potest,  provocatur  in  medium  Deo 
canere;  hinc  probatur  quomodo  biberit.     Aeque  oratio  con- 
vivium  dirimit.     Inde  disceditur  non  in  catervas  caesionum  15 
neque   in  classes  discursationum,  nec    in   eruptiones    lasci- 

1.  refrigerio,  '  consolation,'  '  refreshrnent  ';  the  word  recursch.  49  ; 
adv.  Marc.  iii.  24,  and  Vulg.  Ps.  lxvi.  12. 

2.  sub  auctoramento  ventris,  '  for  their  belly's  wage.' 

4.  contemplatio,  *  consideration,'  a  sense  frequently  attaching  to 
this  word  in  juridical  Latin. 

6.  nihil  vilitatis,  '  nothing  disgraceful ' ;  this  meaning  of  vilitas  is 
only  found  in  late  authors  ;  comp.  Apul.  Flor.  i.  7  ;  Ammian.  Marc. 
xiv.  6 ;  Quint.  v.  7.  23. 

7.  quam  oratio  ad  Deum  praegustetur.  The  Jewish  practice  of 
saying  '  grace  before  meals,'  sanctioned  and  enforced  by  Christ's  ex- 
ample  (S.  Matt.  xiv.  19,  etfreq.),  was  regularly  observed  by  the  early 
Christian9.  Comp.  S.  Paul  to  S.  Timothy  1  Ep.  iv.  5  ;  Clem.  Alex. 
Paed.  ii.  4  ws  b\  dpfiodiov  irplv  rffids  /leraKaPeiv  Tpo<pr}s,  rwv  avfnrdvToov 
evkoytiv  rbv  iroirjrrjv,  ovtoj  tcal  rrapd  irorbv  KaOrjKd  rpdWeiv  avrw  rojv 
avrov  fxeTaXap.0dvovTas  KTiOfiaTcuv.  On  the  heathen  practice  see  Words- 
worth,  Ch.  Hist.  iii.  11  ;  Merivale  v.  82. 

10.  per  noctem  adorandum  Deum.  Tertullian  mentions  the  noc- 
turnae  convocationes,  ad  uxor.  ii.  4.  On  the  custom  of  praying  during 
the  night  see  the  references  and  quotations  in  Hours  of  Prayer, 
Dict.  Chr.  Ant. 

11.  ita  fabulantur,  ut,  'they  so  converse  as  those  who  know  .  .  .'; 
Eph.  iv.  29,  30;  Coloss.  iv.  6. 

15.  caesionum,  'for  acts  ofviolence':  this  is  a  very  rare,  if  not  a 
solitary  instance  of  caesio  with  this  signification.  Columella  (iv.  33.  1) 
uses  it  of  '  pruning '  trees.  See  note,  ch.  35  ;  and  on  '  the  brutality  of 
bullies  in  the  streets,'  Inge,  Social  Life  in  Rome,  p.  46. 


1 24  Tertulliani  Apologeticus  [Cap.  xl. 

viarum,  sed  ad  eandem  curam  modestiae  et  pudicitiae,  ut 
qui  non  tam  cenam  cenaverint,  quam  disciplinam.  Haec 
coitio  Christianorum  merito  sane  illicita,  si  illicitis  par, 
merito  damnanda,  [si  non  dissimilis  damnandis,]  si  quis  de 

5  ea  queritur  eo  titulo,  quo  de  factionibus  querela  est.  In 
cujus  perniciem  aliquando  convenimus  1  Hoc  sumus  con- 
gregati,  quod  et  dispersi;  hoc  universi,  quod  et  singuli; 
neminem  laedentes,  neminem  contristantes.  Quum  probi, 
quum  boni  coeunt,  quum  pii,  quum  casti  congregantur,  non 

io  est  factio  dicenda,  sed  curia.  „ 


CAPUT  XL. 

At  e  contrario  illis  nomen  factionis  accommodandum  est, 
qui  in  odium  bonorum  conspirant,  qui  adversum  sanguinem 
innocentium  conclamant,  praetexentes  sane  ad  odii  defensio- 
15  nem  illam  quoque  vanitatem,  quod  existiment  omnis  publicae 
cladis,  omnis  popularis  incommodi  Christianos  esse  in  caussa. 
Si  Tiberis  ascendit  in  moenia,  si  Nilus  non  ascendit  in  arva, 

4.  [si  non  dissimdlis  damnandis]  :  inserted  by  some  editors 
from  Cod.  Fuld.  It  has  been  proposed  to  insert  factio  after  dam- 
nandis. 

si  quis  de  ea  queritur  :  '  if  anyone  lodges  a  complaint  against 
it  on  the  same  ground  as  charges  are  brought  against  factions.' 

5.  titulo  :  see  note,  ch.  44. 

1  o.  curia  '  a  court,'  or  *  solemn  religious  assembly.'  Comp.  Sallust. 
Jug.  31,  '  Haec  inter  bonos  amicitia,  inter  malos  factio  est.' 

15.  omnis  publicae  cladis.  (2)  The  many  calamities  which  visited 
the  empire  in  the  first  and  second  centuries  were  ascribed  by  popular 
clamour  to  the  '  impiety '  of  the  Christians  which  called  down  the 
vengeance  of  the  gods  :  see  ad  Scap.  2  ;  de  pall.  2  ;  ad  Nat.  i.  9  ;  and 
comp.  Arnob.  i.  1-3,  15  ;  August.  de  civ.  Dei  iii.  31  ;  Cyprian  ad 
Demet.  I  ff. ;  Origen  contr.  Cels.  iii.  15  ;  Hor.  Carm.  iii.  6.  1-8. 

17.  Si  Tiberis  ascendit.  An  event  of  this  nature  was  always  con- 
sidered  ominous ;  Tacit.  Ann.  i.  76  ;  Val.  Max.  i.  6.  3  ;  Capitol.  Ant. 
Pius  9  ;  Hor.  Carm.  i.  2.13. 

si  Nilus  non  ascendit.  Comp.  Horace  Carm.  iii.  3.  48.  The 
prosperity  of  Egypt  has  always  been  largely  dependent  on  the  regular 
rise  of  the  Nile. 


Cap.  xl.]       advcrsus  Gentes  pro  Christianis.  125 

si  caelum   stetit,  si  terra   movit,   si  fames,   si  lues,   statim 
CHBISTIANOS  AD  LEONEM.     Tantos  ad  unum? 

Oro  vos,  ante  Tiberium,  id  est  ante  Christi  adventum, 
quantae  clades  orbem  et  urbem  ceciderunt  1  Legimus  Hieran, 
Anaphen  et  Delon  et  Khodon  et  Co  insulas  multis  cum  mili-  g 
bus  hominum  pessum  abiisse.  Memorat  et  Plato  majorem 
Asiae  et  Africae  terram  Atlantico  mari  ereptam.  Sed  et 
mare  Corinthium  terrae  motus  ebibit,  et  vis  undarum  Luca- 
niam  Italiae  abscissam  in  Siciliae  nomen  relegavit.  Haec 
utique  non  sine  injuria  incolentium  accidere  potuerunt.  Ubi  10 
vero  tunc,  non  dicam  deorum  vestrorum  contemptores  Chris- 
tiani,  sed  ipsi  dii  vestri,  cum  totum  orbem  cataclysmus 
abolevit,  vel  ut  Plato  putavit,  campestre  solummodo  1  Poster- 
iores  enim  illos  clade  diluvii  contestantur  ipsae  urbes,  in 
quibus  nati  mortuique  sunt,  etiam  quas  condiderunt;  neque  15 
enim  alias  in  hodiernum  manerent,  nisi  et  ipsae  postumae 
cladis  illius.  Nondum  Judaeum  ab  Aegypto  examen  Palae- 
stina  susceperat,  nec  jam  illic  Christianae  sectae  origo  con- 
sederat,  quum  regiones  affines  ejus  Sodoma  et  Gomorra 
igneus  imber  exussit.  Olet  adhuc  incendio  terra,  et  si  qua  20 
illic  arborum  poma  conantur,  oculis  tenus,  ceterum  contacta 
cinerescunt.  Sed  nec  Tuscia  jam  tunc  atque  Campania  de 
Christianis  querebatur,  quum  Volsinios  de  caelo,  Tarpeios  de 

1.  si  caelum  stetit :  i.e.  '  if  there  is  no  rain';  stetit  being  em- 
ployed  here  as  the  exact  antithesis  of  movit.  Comp.  August.  de  civ. 
Dei  ii.  3. 

2.  Christianos  ad  leonem  :  comp.  ch.  12;  de  pudicit.  22  ;  and 
note,  ch.  9. 

4.  urbem :  i.  e.  Rome.     Comp.  Lucret.  vi.  585  ff. 

Ijegimus  Hieran,  Anaphen.  Plin.  N.  H.  ii.  87  ;  Amm.  Marc. 
xvii.  7.  Volcanic  islands  in  the  Cretan  sea.  For  the  other  cata- 
strophes  mentioned  see  Plin.  ii.  90,  94 ;  iii.  8  ;  Plat.  Tim.  6 ;  Tert.  ad 
Nat.  i.  9. 

20.  et  si  qua  illic  arborem  poma  :  '  and  if  any  trees  there  attempt 
to  bear  fruit,  it  is  for  the  eye  only  ;  since  it  crumbles  to  ashes  on  being 
touched.'  The  text  is  uncertain.  On  the  Dead  Sea  fruit,  or  Apples  of 
Sodom,  see  Tacit.  Hist.  v.  7  ;  Plin.  v.  16 ;  Joseph.  Bell.  Jud.  iv.  8.  4. 

23.  Volsinios.     Plin.  N.  H.  ii.  52,  53. 

Tarpeios  :  so  ad  Nat.  i.  9  ;  MSS.  '  Pompeios,'  erroneously,  for 
Pompeii  was  buried  A.  D.  79.     On  perfudit  see  note,  ch.  1 . 


1 26  Tertulliaiii  Apologeticus  [Cap.  xl. 

suo  monte  perfudit  ignis.  Nemo  adhuc  Komae  Deum  verum 
adorabat,  cum  Hannibal  apud  Cannas  Romanos  anulos,  caedes 
suas,  modio  metiebatur.  Omnes  dii  vestri  ab  omnibus  cole- 
bantur,  cum  ipsum  Capitolium  Senones  occupaverunt.  Et 
5  bene,  quod  si  quid  adversi  accidit  urbibus,  eaedem  clades 
templorum  quae  et  moenium  fuerunt ;  ut  jam  hoc  revincam, 
non  a  deis  evenire,  quia  et  ipsis  evenit.  Semper  humana 
gens  male  de  Deo  meruit :  primo  quidem  ut  inofficiosa  ejus, 
quem  cum  intelligeret  ex  parte,  non  solum  non  requisivit 

iotimendum,  sed  et  alios  sibi  citius  commenta  est  quos  coleret ; 
dehinc  quod  non  inquirendo  innocentiae  magistrum,  et  no- 
centiae  judicem  et  exactorem,  omnibus  vitiis  et  criminibus 
inolevit.  Ceterum  si  requisisset,  [sequeretur,  ut]  cogno- 
sceret  et  recognosceret  requisitum,  et  recognitum  observaret, 

15  et  observatum  magis  propitium  experiretur  quam  iratum. 
Eundem  ergo  nunc  quoque  scire  debet  iratum,  quem  et 
retro  semper,  priusquam  Christiani  nominarentur.  Cujus 
bonis  utebatur  ante  editis,  quam  deos  sibi  fingeret,  cur  non 
ab  eo  etiam   mala  intelligit  evenire,   cujus  bona  esse  non 

20  sensit  1     Illius  rea  est,  cujus  et  ingrata. 

Et  tamen  si  pristinas  clades  comparemus,  leviora  nunc 
accidunt,  ex  quo  Christianos  a  Deo  orbis  accepit.  Ex  eo 
enim  et  innocentia  saeculi  iniquitates  temperavit,  et  depre- 
catores   Dei   esse    coeperunt.      Denique   cum   ab    imbribus 

25  aestiva  hiberna  suspendunt  et  annus  in  cura  est,  vos  quidem, 
quotidie  pasti  statimque  pransuri,  balneis  et  cauponis  et 
lupanaribus  operati,   aquilicia  Jovi  immolatis,  nudipedalia 

4.  Et  bene,  quod  si.     '  And  it  is  a  point  too  in  our  favour,  if  .  .  .' 

5.  eaedem  clades  templorum  :  comp.  above,  ch.  25. 

8.  inofficiosa  ejus,  '  undutiful  to  Him  ':  so  in  Digest.  xxxvii.  14.  1, 
'libertus  inofficiosus  patrono.'     Comp.  on  this  passage  Rom.  i.  21. 

12.  exactorem,  '  Avenger ' ;  not  as  de  spect.  2,  '  One  who  requires,' 
innocentiae  exactor. 

23.  deprecatores,  ( intercessors ' ;  see  note,  ch.  1. 

27.  aquilicia,  '  sacrifices  for  rain.' 
nudipedalia,    '  solemn    processions    barefooted,'    undertaken   in 
times  of  drought  to  procure  rain.     Comp.  de  jejun.  16,  '  cum  stupet 


Cap.  xli.]        adversus  Gentes  pro  Christianis.  127 

populo  denuntiatis,  caelum  apud  Capitolium  quaeritis,  nubila 
de  laquearibus  exspectatis,  aversi  ab  ipso  et  Deo  et  caelo. 
Nos  vero  jejuniis  aridi  et  omni  continentia  expressi,  ab  omni 
vitae  fruge  dilati,  in  sacco  et  cinere  volutantes,  invidia 
caelum  tundimus,  Deum  tangimus,  et  cum  misericordiam  5 
extorserimus,  Jupiter  honoratur  a  vobis,  Deus  negligitur. 


CAPUT  XLI. 

Vos  igitur  importuni  rebus  humanis,  vos  rei  publicorum 
incommodorum,  vos  malorum  illices  semper,  apud  quos  Deus 
spernitur,  statuae  adorantur.  Utique  enim  credibilius  haberi  10 
debet,  eum  irasci  qui  negligatur,  quam  qui  coluntur:  aut 
nae  illi  iniquissimi,  si  propter  Christianos  etiam  cultores 
suos  laedunt,  quos  separare  deberent  a  meritis  Christianorum. 
Hoc,  inquitis,  et  in  Deum  vestrum  repercutere  est,  qui  et 
ipse  patiatur  propter  profanos  etiam  cultores  suos  laedi.  15 
Admittite  prius  dispositiones  ejus,  et  non  retorquebitis.  Qui 
enim  semel  aeternum  judicium  destinavit  post  saeculi  finem, 
non  praecipitat  discretionem,  quae  est  condicio  judicii,  ante 
saeculi  finem.  Aequalis  est  interim  super  omne  hominum 
genus  et  indulgens  et  increpans ;  communia  voluit  esse  et  20 
commoda  profanis  et  incommoda  suis,  ut  pari  consortio  omnes 
et  lenitatem  ejus  et  severitatem  experiremur.  Quia  haec  ita 
didicimus  apud  ipsum,  diligimus  lenitatem,  metuimus  severi- 
tatem,  vos  contra  utramque  despicitis  :  et  sequitur,  ut  omnes 
saeculi  plagae  nobis,  si  forte,  in  admonitionem,  vobis  in  casti-  25 

caelum  et  aret  annus,  nudipedalia  denuntiantur,  magistratus  purpuras 
ponunt,  fasces  retro  avertunt,  precem  indigitant,  hostiam  instaurant.' 
1.  nubila  de  laquearibus  exspectatis  :  comp.  ch.  24,  '  nubes  nu- 
meret  orans,'  etc. 

18.  non  praecipitat  discretionem.  Comp.  Parable  oftheTares, 
S.  Matt.  xiii.  28-30, 49  ;  and  xxv.  32.  On  praecipitare,  '  to  hasten  pre- 
maturely,'  see  note,  ch.  22. 

19.  Aequalis  est  interim.     S.  Matt.  v.  45. 

25.  si  forte  :  '  if  we  feel  them  at  all ' ;  see  note,  ch.  16. 


128  Tertulliani  Apologeticus  [Cap.  xlii. 

gationem  a  Deo  obveniant.  Atquin  nos  nullo  modo  laedimur : 
imprimis  quia  nihil  nostra  refert  in  hoc  aevo.nisi  de  eo  quam 
celeriter  excedere ;  dehinc,  quia  si  quid  adversi  infligitur, 
vestris   id  meritis   deputatur.     Sed  etsi  aliqua  nos  quoque 

5  perstringunt  ut  vobis  cohaerentes,  laetamur  magis  recogni- 
tione  divinarum  praedicationum,  confirmantium  scilicet  fidu- 
ciam  et  fidem  spei  nostrae.  Si  vero  ab  eis  quos  colitis  omnia 
vobis  mala  eveniunt  nostri  caussa,  quid  colere  perseveratis 
tam  ingratos,  tam  injustos,  qui  magis  vos  in  dolorem  Chris- 

10  tianorum  juvare  et  asserere  debuerant  1 


CAPUT  XLIT. 

Sed  alio  quoque  injuriarum  titulo  postulamur,  et  infruc- 

tuosi  in   negotiis   dicimur.     Quo    pacto   homines  vobiscum 

degentes,  ejusdem   victus,   habitus,   instructus,   ejusdem   ad 

5vitam  necessitatis  1     Neque  enim  Brachmanae  aut  Indorum 

gymnosophistae  sumus,  silvicolae  et  exsules  vitae.     Memi- 

2.  imprimis  .  .  .  dehine  :  'in  the  first  place,  because  we  have  no 
concern  with  this  world  except  to  depart  out  of  it  as  quickly  as  pos- 
sible ;  and  in  the  second  place,  because  if  any  trouble  is  inflicted,  it  is 
attributable  to  misdeeds  of  yours.' 

nisi  de  eo  quam  celeriter  excedere.  Comp.  Philipp.  i.  23  ; 
Coloss.  iii.  2.  See  ad  uxor.i.  5;  de  exhort.  cast.  12.  The  '  native 
land '  of  the  Christians  was  in  heaven ;  comp.  ch.  1 ;  S.  Cyprian  de 
mort.  9,  'Quis  non  peregre  constitutus  properaret  in  patriam  regredi? 
.  .  .  Patriam  nostram  paradisum  computamus.' 

4.  Sed  etsi  aliquanos.  Comp.  ch.  31,  'Cum  enim  concutitur  im- 
perium,  concussis  etiam  ceteris  membris  ejus,  utique  et  nos  .  .  .  in 
aliquo  loco  casus  invenimur.'  The  sufferings  of  the  Christians  were 
often  made  an  argument  against  them,  as  above,  '  Hoc  inquitis/  etc. 
Comp.  Arnob.  ii.  60;  S.  Cypr.  ad  Demet.  11 ;  Lactant.  v.  21,  22  ;  S. 
Aug.  de  civ.  Dei  i.  29 ;  Just.  Mart.  Apol.  i.  34. 

5.  laetamur  magis,  etc.  Similarly  Clem.  Alex.  Strom.  iv.  11,  of 
the  necessity  of  the  fulfilment  of  prophecies  respecting  suffering.  The 
question  '  Cur  bonis  accidunt  mala,  cum  sit  Providentia  ? '  is  discussed 
by  Seneca,  de  providentia. 

12.  titulo.     See  note,  ch.  44. 

infructuosi  in  negotiis.  (3)  The  Christians  were  regarded  with 
aversion  as  being  '  profitless  in  ordinary  business '  :  see  note,  ch.  2. 


Cap.  xlii.]      adversus  Gentes  pro  Christianis.  1 29 

nimus  gratiam  nos  debere  Deo  Domino  Creatori;  nullum 
fructum  operum  ejus  repudiamus  ;  plane  temperamus,  ne 
ultra  modum  aut  perperam  utamur.  Itaque  non  sine  foro, 
non  sine  macello,  non  sine  balneis,  tabernis,  officinis,  stabulis, 
nundinis  vestris,  ceterisque  commerciis  cohabitamus  in  hoc> 
saeculo.  Navigamus  et  nos  vobiscum  et  militamus,  et  rusti- 
camur,  et  mercamur ;  proinde  miscemus  artes,  operas  nostras 
publicamus  usui  vestro.  Quomodo  infructuosi  videamur 
negotiis  vestris,  cum  quibus  et  de  quibus  vivimus,  non  scio. 
Sed  si  caeremonias  tuas  non  frequento,  attamen  et  illa  die  10 
homo  sum.  Non  lavo  sub  noctem  Saturnalibus,  ne  et  noctem 
et  diem  perdam ;  attamen  lavo  et  debita  hora  et  salubri,  quae 
mihi  et  calorem  et  sanguinem  servet ;  rigere  et  pallere  post 
lavacrum  mortuus  possum.  Non  in  publico  Liberalibus 
discumbo,  quod  bestiariis  supremam  cenantibus  mos  est ;  15 
attamen  ubi  ubi  de  copiis  tuis  ceno.  Non  emo  capiti  coro- 
nam.  Quid  tua  interest,  emptis  nihilominus  floribus  quomodo 
utar  ?  puto  gratius  [esse]  liberis  et  solutis  et  undique  vagis  ; 
sed  etsi  in  coronam  coactis,  nos  coronam  naribus  novimus, 
viderint  qui  per  capillum  odorantur.  Spectaculis  non  con-  20 
venimus;  quae  tamen  apud  illos  coetus  venditantur  si  de- 
sideravero,  libentius  de  suis  locis  sumam.  Tura  plane  non 
emimus ;    si   Arabiae    queruntur,    scient    Sabaei   pluris   et 

I.  nullum  fructum  .  .  .  repudiamus  :  'we  do  not  reject  the  due 
enjoyment  of  any  of  His  works ' ;  a  dualism  resembling  more  or  less 
Manichaeism  was  held  by  some  heretical  sects.  Clem.  Alex.  Strom. 
iii.  6 ;  Tert.  adv.  Marc.  i.  14. 

6.  vobiscum  et  militamus.  See  note,  ch.  38  ;  but  later,in  depall. 
5;  de  coron.  11,  Tertullian  discountenances  military  service  as  in- 
volving  an  oath  incompatible  with  the  baptismal  vow. 

II.  Saturnalibus.  The  Saturnalian  festival  began  on  December 
17,  and  the  following  salubri  refers  to  the  risk  of  a  chill  in  cold 
weather. 

14.  Liberalibus.  The  Bacchanalian  festival ;  comp.  de  spect.  5  :  it 
began  on  March  1 7. 

15.  bestiariis.     See  note,  ch.  9.     Comp.  Acta  SS.  Perp.  et  Fel.  4. 

16.  Non  emo  capiti  coronam.     See  de  coron.  5. 
20.  viderint.     See  note,  ch.  16. 

22.  Tura  plane  non  emimus.     See  note,  ch.  30. 


130  Tertidliani  Apologeticus  [Cap.  xlii. 

carioris  suas  merces  Christianis  sepeliendis  profligari,  quam 
diis  fumigandis.  Certe,  inquitis,  templorum  vectigalia  quo- 
tidie  decoquunt,  stipes  quotusquisque  jam  jactat.  Non  [enim] 
sufficimus  et  hominibus  et  diis  vestris  mendicantibus  opem 

5  ferre,  nec  putamus  aliis  quam  petentibus  impertiendum. 
Denique  porrigat  manum  Jupiter  et  accipiat,  cum  interim 
plus  nostra  misericordia  insumit  vicatim,  quam  vestra  religio 
templatim.  Sed  cetera  vectigalia  gratias  Christianis  agent 
ex  fide  dependentibus  debitum,  qua  alieno  fraudando  absti- 

10  nemus,  ut,  si  ineatur  quantum  publico  pereat  fraude  et 
mendacio  vestrarum  professionum,  facile  ratio  haberi  possit, 
unius  speciei  querela  compensata  pro  commodo  ceterarum 
rationum. 

1.  Christianis  sepeliendis.  The  Christians  embalmed  their  dead  ; 
comp.  de  idol.  II,  'viderint  si  aedem  merces,  tura  dico  .  .  .  nobis 
quoque  insuper  ad  solatia  sepulturae  usui  sunt;'  de  res.  carn.  27; 
Lactant.  ii.  4. 

3.  decpquunt :  '  are  declining ' ;  decoquere  is  used  absol.  by  Cicero 
for  'becoming  bankrupt/  Phil.  ii.  18.  Comp.  the  remark  in  Pliny's 
letter  to  Trajan  on  the  temples  propejam  desolata. 

4.  diis  vestris  mendicantibus.  Comp.  ch.  13,  'circuit  cauponas 
religio  mendicans.' 

7.  misericordia  insumit  vicatim.  It  was  a  complaint  of  the 
Emperor  Julian  that  the  indigent  pagans  were  neglected  by  their 
co-religionists  and  left  to  be  supported  and  tended  by  '  the  Galilaeans' ; 
Jul.  Ep.  49,  ad  Arsac.    Sozom.  v.  16. 

9.  qua  alieno  fraudando  abstinemus  :  '  with  the  same  faithfulness 
as  we  abstain  from  defrauding  the  property  of  another ' ;  for  this  ellip- 
tical  use  of  alieno  comp.  Sueton.  Tit.  7,  'alieno  abstinuit.'  See  ch. 
46,  '  Christianus  etiam  extra  fidelis  vocatur ' ;  the  integrity  bf  the 
Christians  in  all  their  dealings  was  notorious. 

10.  si  ineatur  quantum  publico  :  '  if  the  point  be  gone  into  as  to 
how  much  is  lost  to  the  public  exchequer  .  .  .'  Bationem  inire  is  the 
usual  expression  for  '  making  an  estimate.' 

1 1 .  professionum.  Professio  is  the  technical  term  for  the  public 
declaration  or  specification  of  the  amount  of  one's  property.  Comp. 
Cicero  JEpp.  ad  Fam.  xvi.  23.  1 ;  Digest.  xlix.  14.  2. 

12.  unius  speciei  querela :  '  the  complaint  with  regard  to  one  item 
-    (templorum  vectigalia)  being  balanced  by  the  gain  in  all  the  others.' 

Compensare  is  regularly  constructed  with  cum,  as  in  the  next  chapter. 
Cod.  Fuld.  here  reads  'compensatio  pro  ceterarum  rationem  secu- 
ritate.' 


cxp.  xliv.]     adversus  Gentes  pro  Christianis.  131 


CAPUT  XLIII. 

Plane  confitebor,  quinam,  si  forte,  vere  de  sterilitate 
Christianorum  conqueri  possint.  Primi  erunt  lenones,  per- 
ductores,  aquarioli,  tum  sicarii,  venenarii,  magi,  item  harioli, 
haruspices,  mathematici.  His  infructuosos  esse  magnus  fruc-  5 
tus  est.  Et  tamen  quodcumque  dispendium  est  rei  vestrae 
per  hanc  sectam,  cum  aliquo  utique  praesidio  compensari 
potest.  Quanti  habetis,  non  dico  qui  jam  de  vobis  daemonia 
excutiant,  non  dico  jam  qui  pro  vobis  quoque  vero  Deo 
preces  sternant,  quia  forte  non  creditis,  sed  a  quibus  nihil  10 
timere  possitis. 

CAPUT  XLIV. 

At  enim  illud  detrimentum  reipublicae,  tam  grande  quam 
verum,  nemo  circumspicit,  illam  injuriam  civitatis  nullus 
expendit,  quum  tot  justi  impendimur,  quum  tot  innocentes  15 
erogamur.  Vestros  enim  jam  contestamur  actus,  qui  quo- 
tidie  judicandis  custodiis  praesidetis,  qui  sententiis  elogia 
dispungitis.  Tot  a  vobis  nocentes  variis  criminum  elogiis 
recensentur ;  quis  illic  sicarius,  quis  manticularius,  quis 
sacrilegus,  aut  corruptor,  aut  lavantium  praedo,  idem  etiam  20 
Christianus  adscribitur  1  aut  cum  Christiani  suo  titulo  offer- 

2.  de  sterilitate  =  infructuosi  in  negotiis  of  preceding  chapter. 

3.  Primi  erunt  lenones.     Comp.  de  idol.  passim. 

5.  mathematici :  '  astrologers.'     See  note  on  astris  ch.  i ;  and  on 
de  Caesare  capite  consultant,  ch.  35. 

8.  de  vobis  daemonia  excutiant.     Comp.  ch.  23,  32,  37. 
10.  a  quibus  nihil  timere  possitis.     Comp.  ch.  37. 

16.  erogamur.     Erogare,  lit.  =  '  to  spend  ' ;  and  so  of  life  spent,  •  to 
destroy,'  as  here,  and  ch.  48  ;  de  spect.  12  ;  de  praescr.  haer.  2. 

1 7.  custodiis.     See  note,  ch.  9. 

qui  sententiis  elogia  dispungitis.     See  note  on  dispunctio,  ch. 
18  ;  and  on  elogium,  ch.  2. 

20.  lavantium  praedo.     A  very  common  class  of  thief,  relating  to 
whom  see  the  section  in  the  Digest  defuribus  balneariis,  xlvii.  17. 

21.  suo  titulo  offeruntur:  'are  brought  into  court  on  their  own 

K  2 


132  Tertulliani  Apologeticus  [Cap.  xlv. 

untur,  quis  ex  illis  etiam  talis,  quales  tot  nocentes?  De 
vestris  semper  aestuat  carcer,  de  vestris  semper  metalla 
suspirant,  de  vestris  semper  bestiae  saginantur,  de  vestris 
semper  munerarii  noxiorum  greges  pascunt.  Nemo  illic 
5  Christianus,  nisi  hoc  tantum,  aut  si  et  aliud,  jam  non  Chris- 
tianus. 

CAPUT  XLV. 

Nos  ergo  soli  innocentes.  Quid  mirum,  si  necesse  est] 
Enimvero  necesse  est.  Innocentiam  a  Deo  edocti,  et  perfecte 
ioeam  novimus  ut  a  perfecto  magistro  revelatam,  et  fideliter 
custodimus,  ut  ab  incontemptibili  dispectore  mandatam. 
Vobis  autem  humana  aestimatio  innocentiam  tradidit,  hu- 
mana  item  dominatio  imperavit ;  inde  nec  plenae  nec  adeo 

special  indictment,'  the  charge  peculiar  to  them ;  *.  e.  of  being  Chris- 
tians.  Titulus  =  the  brief  specification  of  the  criminal  charge  (elogium), 
see  note,  ch.  2;  Sueton.  Calig.  32,  'praecedente  titulo  qui  caussam 
poenae  indicaret';  and  so  used  above,  ch.  6,  39,  42,  and  below,  ch. 
49.  Comp.  S.  Mark  xv.  26, '  Et  erat  titulus  caussa  Ejus  inscriptus  K.EX 
Judaeorum  ;'  Sueton.  Dom.  10.  The  titulus  of  an  accused  Christian 
might  be  simply  Christianus  (Euseb.  v.  I*  39,  Ovros  loriv  "AttoKos  6 
Xpianavos),  or  HOSTIS  PDBLICUS  (ch.  35),  or  aOeos  (Mart.  S.  Toly.  9  ; 
Just.  Mart.  Apol.  i.  5 ;  Euseb.  iv.  15),  or  any  one  of  the  crimes  falsely 
attributed  to  the  *  genus  hominum  superstitionis  novae  ac  maleficae ' 
(Sueton.  Nero  16).  For  the  other  uses  of  titulus  in  Tertullian  see 
note,  ch.  1. 

4.  munerarii  :  '  the  givers  of  gladiatorial  shows ' ;  Suet.  Dom.  10. 
Nemo  illic  Christianus.     Comp.  1  S.  Pet.  iv.  15,  16;  see  note, 
ch.  39,  and  below,  ch.  46, '  desinunt  tum  Christiani  haberi  penes  nos ' ; 
Min.  Felix  35,  '  Christianus  ibi  nullus,  nisi  aut  reus  suae  religionis, 
aut  profugus.'     Gibbon  ii.  183. 

1 1.  dispectore.  A  word  found  only  in  patristic  latin ;  '  observer' 
=  omnium  speculator  below.     It  recurs  ad  uxor.  ii»  8  ^  de  test.  an.  2. 

13.  nec  plenae  nec  adeo  timendae.  This  criticism  is  perfectly 
just ;  see  Pressense*  iv.  369  ff.  The  highest  standard  of  Pagan  morality, 
as  exhibited  in  the  Stoicism  of  Seneca,  was  impotent  in  results. 
Heathen  ethies  neither  penetrated  to  the  conscience  and  soul  nor 
inspired  dread  in  those  who  despised  them ;  they  were  neither  com- 
plete  nor  sanctioned  by  penalties  ;  and  their  failure  is  a  fact  witnessed 
to  by  the  historians  and  satirists  of  the  empire.  Comp.  Juven.  i.  147  ff. ; 
Clem.  Alex.  Paed.  iii.  3 ;  Cyprian.  Ep.  1  ad  Donat.  On  Christian 
doctrine  as  the  great  motive  to  Christian  action  see  Mozley's  Bampt. 
Lect.  vii.  pp.  136  ff. 


Cap,  xlv.]     adversus  Gentes  pro  Christianis.  133 

timendae  estis  disciplinae  ad  innocentiae  veritatem.  Quanta 
est  prudentia  hominis  ad  demonstrandum  quid  vere  bonum? 
quanta  auctoritas  ad  exigendum  ?  tam  illa  falli  facilis,  quam 
ista  contemni.  Atque  adeo  quid  plenius  dictum  est :  non 
occides,  an  vero  :  ne  irascaris  quidem  %  Quid  perfectius  5 
prohibere  adulterium,  an  etiam  ab  oculorum  solitaria  con- 
cupiscentia  arcere?  Quid  eruditius  de  maleficio,  an  et  de 
maleloquio  interdicere  ?  Quid  instructius,  injuriam  non 
permittere,  an  nec  vicem  injuriae  sinere  %  dum  tamen  sciatis 
ipsas  quoque  leges  vestras,  quae  videntur  ad  innocentiam  10 
pergere,  de  divina  lege  ut  antiquiore  formam  mutuatas. 
Diximus  jam  de  Mosis  aetate.  Sed  quanta  auctoritas  legura 
humanarum,  quum  illas  et  evadere  homini  contingat,  et 
plerumque  in  admissis  delitescere,  et  aliquando  contemnere 
ex  voluntate  vel  necessitate  delinquendi,  recogitata  etiam  15 
brevitate  supplicii  cujuslibet,  non  tamen  ultra  mortem  re- 
mansuri?  Sic  et  Epicurus  omnem  cruciatum  doloremque 
depretiat,  modicum  quidem  contemptibilem  pronuntiando, 
magnum  vero  non  diuturnum.  Enimvero  nos  qui  sub  Deo 
omnium  speculatore  dispungimur,  quique  aeternam  ab  eo  20 
poenam  providemus,  merito  soli  innocentiae  occurrimus,  et 
pro  scientiae  plenitudine,  et  pro  latebrarum  difficultate,  et 

12.  Diximus  jam  de  Mosis  aetate.     Ch.  19. 

13.  contingat.     See  note,  ch.  igfrag. 

17.  Epicurus  omnem  cruciatum.  Comp.  Seneca  Epp.  9, 66, '  dulce 
est  torqueri';  Lucretius  iii.  879  ff.  : 

'  Scire  licet  nobis  nihil  esse  in  morte  timendum  : 
Nec  miserum  fieri,  qui  non  est  posse :  neque  hilum 
Differre,  an  nullo  fuerit  jam  tempore  natus, 
Mortalem  vitam  mors  cui  immortalis  ademit/ 

1 8.  depretiat :  '  disregards ' ;  a  post-class.  word  found  in  the  Digests 
in  its  literal  signification ;  metaphorically  as  here,  '  to  make  light  of,' 
Sidon.  Apol.  Epp.  ii.  10. 

20.  omnium  speculatore  :  '  Who  scrutinizes  all  things.' 
dispungimur  :  '  we  who  are  weighed,'  estimated,  taken  account 

of;  see  note  on  dispunclio,  ch.  18  ;  and  comp.  adv.  Marc.  iv.  17,  *Si 
a  Creatore,  ut  a  judice  et  dispunctore  meritorum,'  etc. 

21.  occurrimus.  Comp.  the  use  of  this  verb  in  the  Vulg.  Eph.  iv. 
13;  Phil.  iii.  11. 


134  Tertulliani  Apologeticus  [cap.xlvi. 

pro  magnitudine  cruciatus,  non  diuturni,  verum  sempiterni, 
eum  timentes,  quem  timere  debebit  et  ipse  qui  timentes 
judicat,  Deum,  non  proconsulem  timentes. 


CAPTJT  XLVI. 

5  Constitimus,  ut  opinor,  adversus  onmium  criminum  in- 
tentionem,  quae  Christianorum  sanguinem  flagitat.  Ostendi- 
mus  totum  statum  nostrum,  et  quibus  modis  probare  possimus 
ita  esse,  sicut  ostendimus,  ex  fide  scilicet  et  antiquitate 
divinarum  litterarum,  item  ex  confessione  spiritualium  po- 
iotestatum.  Quis  nos  revincere  audebit,  non  arte  verborum, 
sed  eadem  forma,  qua  probationem  constituimus  de  veritate  1 
Sed  dum  unicuique  manifestatur  veritas  nostra,  interim 
incredulitas,  dum  de  bono  sectae  hujus  obducitur,  quod  usui 

3.  Deum,  non  proeonsulem.  An  incidental  mention  of  the  chief 
magistrate,  only  natural  to  one  living  and  writing  in  a  proconsular 
province ;  see  the  Introduction  page  xviii. 

5.  Constitimus  :  *  we  have  held  our  position ; '  looking  back  to 
ch.  4,  '  jam  de  caussa  innocentiae  consistam '  (see  note).  This  position 
Tertullian  maintained  by  disproving  and  retorting  upon  his  accusers 
the  charges  of  secret  crime,  of  sacrilege,  and  of  disloyalty.  The  proofs 
of  the  truth  and  divine  origin  of  the  Christian  religion  were  embraced 
in  the  clear  statement  of  its  real  nature.  Lastly  he  vindicated  the 
Christians  from  the  aspersions  cast  upon  them  by  popular  hatred  and 
fear.  One  point  only  remained  to  be  noticed ;  see  below  '  philosophiae 
genus.' 

intentionem.     See  note,  ch.  27. 

6.  flagitat.  This  again  is  a  juridical  term  used  of  •  summoning  a 
culprit  before  the  court,'  as  in  Tacit.  Hist.  i.  53  ;  but  here  in  its  more 
general  sense  of '  clamorously  demanding.' 

8.  ex  fide  scilicet  et  antiquitate.     Ch.  19  and  20. 

9.  item  ex  confessione.     Ch.  23. 

13.  dum  de  bono  sectae  hujus  obducitur  :  'whilst  it  isconvicted 
on  the  point  of  the  goodness  of  this  sect ' ;  obducere  admits  of  very 
elastic  employment  in  class.  writ.,  but  in  Tertullian  it  bears  the  nearly 
uniform  sense  of  refellere,  evincere,  or  revincere ;  see  adv.  Herm.  38, 
*  et  obduceris  corpore  eam  infinitam  faciens,'  etc. ;  de  res.  carn.  2,  'pro- 
inde  et  obducimus  .  .  .  Obducti  dehinc  de  Deo  carnis  auctore  .  .  .  jam 
et  de  resurrectione  carnis  revincentur' ;  de  pudic.  7  ;  adv.  Marc.  i.  21; 
iii.  16.     Its  use  in  ch.  50  is  not  so  clear ;  see  note. 


Cap.  Xlvi.]     adversus  Gentes  pro  Christianis.  135 

jam  et  de  commercio  innotuit,  non  utique  divinum  negotium 
existimat,  sed  magis  pliilosophiae  genus.  Eadem,  inquit,  et 
philosophi  monent  et  profitentur :  innocentiam,  justitiam, 
patientiam,  sobrietatem,  pudicitiam.  Cur  ergo  quibus  com- 
paramur  de  disciplina,  proinde  illis  non  adaequamur  ad  5 
licentiam  impunitatemque  disciplinae  ?  vel  cur  et  illi  ut 
pares  nostri  non  urgentur  ad  officia,  quae  nos  non  obeuntes 
periclitamur  1  Quis  enim  philosophum  sacrificare,  aut  de- 
jerare,  aut  lucernas  meridie  vanas  prostituere  compellit? 
Quin  imo  et  deos  vestros  palam  destruunt,  et  superstitiones  10 
vestras  commentariis  quoque  accusant,  laudantibus  vobis. 
Plerique  etiam  in  principes  latrant  sustinentibus  vobis. 
Et  facilius  statuis  et  salariis  remunerantur,  quam  ad  bestias 
pronuntiantur.  Sed  merito  ;  philosophi  enim  non  Christiani 
cognominantur.  Nomen  hoc  philosophorum  daemonia  nonis 
fugat.  Quidni,  quum  secundum  deos  philosophi  daemonas 
deputent  1  Socratis  vox  est :  si  daemonium  permittat.  Idem 
et  quum  aliquid  de  veritate  sapiebat,  deos  negans,  Aescu- 
lapio  tamen  gallinaceum  prosecari  jam  in  fine  jubebat,  credo 
ob  honorem  patris  ejus,  quia  Socratem  Apollo  sapientissimum  20 

2.  philosophiae  genus.  (4)  This  forms  the  fourth  and  last  ob- 
jection  :  i  AU  said  and  done,  was  not  Christianity  merely  a  school  of 
philosophy '  ?  '  No,'  says  Tertullian,  '  we  have  nothing  in  common 
with  the  philosophers ;  yet  if  you  believe  that  we  have,  you  ought  to 
extend  to  us  the  same  licence  which  they  enjoy.' 

10.  Quin  imo  et  deos  vestros.  On  the  ridicule  heaped  upon  the 
gods  by  the  philosophers  with  popular  approval,  see  above,  ch.  12,  14; 
Just.  Mart.  Apol.  i.  4;  Origen  contr.  Cels.  i.  4;  Theophilus  ad  Autol. 
iii.  3.  8;  Tatian  27;  Athenag.  7,  24. 

13.  salariis.  In  its  later  signification,  'stipends* ;  see  Plin.  N.  H. 
xxxi.  7.  41,  '  sal  honoribus  etiam  militiaeque  interponitur,  salariis  inde 
dictis,  magna  apud  antiquos  auctoritate.' 

14.  pronuntiantur  :  'sentenced.'     Comp.  ch.  2. 

18.  Aesculapio.  Plato  Phaed.  155.  Comp.  de  coron.  10  ;  deanim.  1. 

19.  prosecari.    See  note,  ch.  9. 

20.  Socratem  Apollo  sapientissimum.  Comp.  above,  ch.  11 ;  de 
anim.  1 ;  de  coron.  10 ;  Val.  Max.  iii.  4,  '  Socrates  non  solum  hominum 
consensu,  verum  etiam  Apollinis  oraculo  sapientissimus  judicatus.' 
The  oracular  reply  of  Apollo,  'AvBpuiv  a-navrojv  JEojkp&ttjs  crocpdjraTos  is 
given  Diog.  Laert.  ii.  37. 


136  Tertulliani  Apologeticus         [Cap.  xlvi. 

omnium  cecinit.  O  Apollinem  inconsideratum !  Sapientiae 
testimonium  reddidit  ei  viro,  qui  negabat  deos  esse.  In 
quantum  odium  flagrat  veritas,  in  tantum  qui  eam  ex  fide 
praestat  offendit ;  qui  autem  adulterat  et  affectat,  hoc  maxime 

5  nomine  gratiam  pangit  apud  insectatores  veritatis,  [qua  et 
illusores  et  contemptores].  Mimice  philosophi  affectant  veri- 
tatem  et  affectando  corrumpunt,  ut  qui  gloriam  captant : 
Christiani  eam  necessario  appetunt  et  integre  praestant,  ut 
qui  saluti  suae  curant. 

io  Adeo  neque  de  scientia  neque  de  disciplina,  ut  putatis, 
aequamur.  Quid  enim  Thales,  ille  princeps  physicorum,  scis- 
citanti  Croeso  de  divinitate  certum  renuntiavit,  commeatus 
deliberandi  saepe  frustratus  %     Deum  quilibet  opifex  Chris- 

2.  testimonium  reddidit.     See  note,  ch.  14. 

In  quantum  odium,  etc. :  '  in  the  same  proportion  as  truth 
excites  hatred,  so  does  he  offend  who  truly  sets  it  forth.'  On  the 
antagonisra  which  truth  provokes,  comp.  above,  ch.  7. 

5.  qua  et  illusores  et  contemptores.  Added  by  some  edd.  : 
'  inasmuch  as  they  are  its  scoffers  and  despisers.' 

6.  Mimiee  philosophi,  etc.  Tertullian  manifests  here  a  character- 
istic  tone  of  unfairness  towards  Greek  philosophers  of  eminence.  The 
anxiety,  argumenti  caussa,  to  condemn  everything  non-Christian  leads 
him  to  point  the  finger  of  scorn  at  the  personal  failings  of  the  philo- 
sophers,  and  prevents  him  from  appreciating  the  true  value  of  their 
philosophy.  The  opposite  method  of  the  Alexandrian  apologists  has 
been  remarked  on  in  the  Introduction. 

7.  corrumpunt.     See  note,  ch.  3. 

1 1.  Quid  enim  Thales,  etc.  Ad  Nat.  ii.  2  ;  but  Cicero,  de  nat.  deor. 
i.  22  relates  this  of  Simonides  and  King  Hiero,  and  he  is  followed  by 
Minucius  Fel.  1 3,  '  Simonides,  cum  de  eo,  quid  et  quales  arbitraretur 
deos  ab  Hierone  tyrannus  quaereretur,  primo  deliberatione  diem  petiit, 
postridie  biduum  prorogavit,  mox  alterum  tantum,  admonitus,  adjunxit ; 
postremo  .  .  .  respondit  ille,  quod  sibi,  quanto  inquisitio  tardior  per- 
geret,  tanto  veritas  tieret  obscurior.'  The  only  reply  of  Thales  to  a 
question  de  divinitate  which  is  preserved  by  Laertius  in  his  life  is 
the  following : — ri  rb  dfiov ;  rb  fi-qn  dpx^v  *X0V>  A"7re  re\evrrjv  (i.  36). 

ille  princeps  physicorum.  Thales  was  one  of  the  Seven  Sages, 
Cicero  Acad.  iv.  118,  'Thales,  unus  e  septem  cui  sex  reliquos  conces- 
sisse  primas  ferunt.'  Lactant.  iii.  14,  'Thales,  qui  de  rerum  natura 
primus  traditur  disputasse ' ;  Min.  Fel.  19.  For  an  interesting  dictum 
of  Thales  see  Valer.  Max.  vii.  2.  8. 

12.  commeatus  deliberandi.     See  note,  ch.  32. 


Cap.  xlvi.]     adversus  Gentes  pro  Christianis.  137 

tianus  et  invenit  et  ostendit  et  exinde  totum,  quod  in  Deo 
quaeritur,  re  quoque  assignat ;  licet  Plato  affirmet  factitatorem 
universitatis  neque  inveniri  facilem,  et  inventum  enarrari  in 
omnes  difficilem.  Ceterum  si  de  pudicitia  provocemus,  lego 
partem  sententiae  Atticae  in  Socratem  corruptorem  adoles-  5 
centium  pronuntiatam.  Sexum  nec  femineum  mutat  Chris- 
tianus.  Novi  et  Phrynen  meretricem  Diogenis  supra  re- 
cubantis  ardori  subantem.  Audio  et  quemdam  Speusippum 
de  Platonis  schola  in  adulterio  periisse.  Christianus  uxori 
suae  soli  masculus  nascitur.  Democritus  excaecando  semet-  10 
ipsum,  quod  mulieres  sine  concupiscentia  aspicere  non  posset, 
et  doleret  si  non  esset  potitus,  incontinentiam  emendatione 
profitetur.  At  Christianus  salvis  oculis  feminam  videt, 
animo  adversus  libidinem  caecus  est.  Si  de  probitate  de- 
fendam,  ecce  lutulentis  pedibus  Diogenes  superbos  Platonis  15 
toros  alia  superbia  deculcat.  Christianus  nec  in  pauperem 
superbit.  Si  de  modestia  certem,  ecce  Pythagoras  apud 
Thurios,  Zeno  apud  Prienenses  tyrannidem  affectant :  Chris- 

3.  enarrari  in  omnes  dimcilem.  Plato  Tim.  9 :  in  omnes  —  *  to 
the  vulgar  herd ' ;  the  ox^os,  to  whom  the  esoteric  mysteries  of  philo- 
sophy  were  not  imparted. 

4.  provocemus :  '  if  we  make  our  appeal  on  the  point  of  chastity ' ; 
see  note,  ch.  10.  On  the  immorality  of  many  of  the  Stoic  philosophera 
cp.  Juv.  ii.  2 ;  Tatian.  Orat.  2,  3  ;  Wordsworth,  Church  Hist.  i.  18. 

5.  Socratem  corruptorem  adolescentium.     See  note,  ch.  14. 

6.  Sexum  nec  femineum  mutat.     Rom.  i.  26. 

8.  Speusippus.  The  nephew  and  successor  of  Plato.  He  is  called 
a  'slave  of  pleasure,'  but  he  died  by  his  own  hand;  Diog.  Laert. 
iv.  1,  3. 

14.  Si  defendam :  '  if  I  make  a  defence.'  This  word,  like  provocare 
above,  and  certare  and  congredi  below,  is  borrowed  from  the  usage  of 
the  law  courts,  as  freq.  in  Cicero.  Comparare  and  consistere  are 
military  expressions ;  the  latter  has  occurred  more  than  once,  the 
former  is  used  of  matching  one  opponent  against  another,  Liv.  xxx. 
28.  8;  Sueton.  Calig.  35;  Cicero pro  Quint.  1.  2. 

15.  Diogenes  superbos  Platonis  toros.  The  story  is  told  by 
Laertius  vi.  26,  UaTwv  avrov  ttotc  arpwpaTa  .  .  .  ecprj  IlaTui  t^v  n\aTOj- 
vos  KevocTTOvStav.  Upos  ov  6  TlXaTow,  "Oaov,  u>  Aioyeves,  tov  Tv<pov  dia- 
ipaiveis,  doKwv  pL^i  TiTvcpSjaOai. 

18.  tyrannidem  . . .  aedilitatem.  The  highest  and  lowest  degrees  of 
official  authority  are  placed  in  contrast.     On  the  Christians  abstaining 


138  Tertulliani  Apologeticus  [Cap.  xlvi. 

tianus  vero  nec  aedilitatem.  Si  de  animi  aequitate  congre- 
diar,  Lycurgus  airoKapTepri<nv  optavit,  quod  leges  ejus  Lacones 
emendassent :  Christianus  etiam  damnatus  gratias  agit.  Si 
de  fide  comparem,  Anaxagoras  depositum  hospitibus  dene- 

5  gavit :  Christianus  etiam  extra  fidelis  vocatur.  Si  de  simpli- 
citate  consistam,  Aristoteles  familiarem  suum  Hermiam 
turpiter  loco  excedere  fecit :  Christianus  nec  inimicum  suum 
laedit.  Idem  Aristoteles  tam  turpiter  Alexandro  regendo 
potius  adulatur,  quam  Plato  Dionysio  ventris  gratia  vendi- 

10  tatur.  Aristippus  in  purpura  sub  magna  gravitatis  superficie 
nepotatur,  et  Hippias,  dum  civitati  insidias  disponit,  occi- 
ditur.  Hoc  pro  suis  omni  atrocitate  dissipatis  nemo  unquam 
Christianus  tentavit. 

Sed  dicet  aliquis,  etiam  de  nostris  excedere  quosdam  a 

15  regula  disciplinae ;  desinunt  tum  Christiani  haberi  penes  nos, 
philosophi  vero  illi  cum  talibus  factis  in  nomine  et  in  honore 
sapientiae  perseverant  apud  vos.  Quid  adeo  simile  philo- 
sophus  et  Christianus,  Graeciae  discipulus  et  Caeli,  famae 

from  civil  magistracy  see  note,  ch.  38 ;  for  the  popular  feeling  respecting 
the  aediles,  see  Juven.  x.  102  ;  Pers.  i.  130. 

2.  Lycurgus  airoKapTeprjffiv  optavit.  See  ch.  4 ;  and  for  atroKapre- 
prjffis,  '  death  by  starvation,'  see  Quint.  Inst.  Orat.  viii.  5. 

3.  damnatus  gratias  agit.     Seenote,  ch.  1. 

5.  etiam  extra  :  '  even  to  outsiders ' ;  pagans  are  termed  extranei, 
ch.  7,  31.  On  the  honour  and  integrity  (fides)  of  the  Christians  see 
ch.  42,  and  note.  The  greed  of  the  philosophers  for  money  is  denounced 
by  Tatian  Orat.  25. 

6.  Aristoteles.     Diog.  Laert.  v.  3,  4. 

10.  Aristippus  . . .  nepotatur :  '  lives  a  profligate  life';  Diog.  Laert. 
ii.  65  ff. 

11.  Hippias.  Nothing  is  related  of  the  death  of  Hippias  the  sophist, 
who  is  mentioned  Xenoph.  Mem.  iv.  4;  Cicero  de  orat.  32.  127  ;  and 
it  has  been  supposed  that  Tertullian  confused  the  sophist  with  his 
namesake  Hippias  the  tyrant  who  fell  in  the  battle  of  Marathon ;  or 
else  that  some  other  name  should  be  read  in  the  text,  the  MSS.  showing 
soriie  variations. 

15.  desinunt  tum  Christiani.  This,  like  the  expression  at  the  end 
of  ch.  44,  refers  to  the  excommunication  mentioned  ch.  39 ;  see  note. 

1 7.  Quid  adeo  simile,  etc.  Comp.  the  celebrated  passage  in  which 
Tertullian  denies  that  the  Church  and  the  Academy  have  anything  in 
common;  de  praescr.  haer.  7. 


Cap.  xlvii.]    adversus  Gentes  pro  Christianis.  139 

negotiator  et  salutis,  verborum  et  factorum  operator,  rerum 
aediticator  et  destructor,  interpolator  erroris  et  integrator 
veritatis,  furator  ejus  et  custos. 


CAPUT  XLVIL 

Adhuc  enim  mihi  proficit  antiquitas  praestructa  divinae  5 
litteraturae,  quo  facile  credatur  thesaurum  eam  fuisse  pos- 
teriori   cuique  sapientiae.     Et  si  non  onus  jam  voluminis 
temperarem,  etiam  excurrerem  in  hanc  quoque  probationem. 
Quis  poetarum,  quis  sophistarum,  qui  non  de  prophetarum 
fonte  potaverit  %     Inde  igitur  philosophi  sitim  ingenii  sui  10 
rigaverunt ;  nam  quia  quaedam  de  nostris  habent,  ea  propter 
nos  comparant  illis.     Inde,  opinor,  et  a  quibusdam  philo- 
sophia  legibus  quoque  ejecta  est,  a  Thebanis  dico,  a  Spartiatis 
et  Argivis.     Dum  ad  nostra  conantur  et  homines  gloriae,  ut 
diximus,  et  eloquentiae  solius  libidinosi,  si  quid  in  sanctis  15 
offenderunt  digestis,  exinde  regestum  pro  instituto  curiosi- 

5.  Adhuc  enim  mihi  proficit :  { bears  out  this  point  of  my 
argument.' 

praestrueta.     Ch.  19. 

9.  quis  sophistarum  .  .  .  potaverit.  On  the  notion  that  pagan 
philosophers  were  indebted  to  Holy  Scripture  for  many  of  their  ideas, 
see  also  Just.  Mart.  Apol.  i.  54;  Clem.  Alex.  Strom.  i.  17  (referring 
to  S.  John  x.  8),  Tavrri  b'  av  eXev  *  K\errTat  ieai  \r}ffTaV  01  rrap'  "EWrjffi 
<pi\6ffo<poi,  koI  rrpb  rrjs  tov  Kvpiov  irapovffias  irapci  tS>v  'EQpaiKu/v  tTpotprjToJv 
pLfprj  ttjs  a\r)6(ias  ov  Kar'  emyvoofftv  XafiovTes,  aWa.  us  tSia  fffperfpiffdfxevoi 
ooyfiaTa,  etc;  ib.  21,  rrepl  piev  tov  irap'  'Ej8/>cuW  to.  twv  <pi\ooo<pa:v 
effKevaiprjffOat.  ooyfiaTa  .  .  .  Sia\rjip6fxe9a.  Comp.  Tert.  de  test.  anim.  5. 
See  Gladstone's  Gleanings  vii.  40 ;  *  Paradise  Kegained '  b.  iv. 

1 2.  nos  comparant  illis  :  '  we  are  likened  to  them  by  you.' 

14.  Dum  ad  nostra  conantur  :  *  Whilst  they  are  endeavouring  to 
imitate  our  doctrines.' 

homines  gloriae,  ut  diximus.  Ch.  46 ;  comp.  ch.  19  frag.,  'gloriae 
homines,  si  quid  invenerant,  ut  proprium  facerent,  adulteraverunt.' 

15.  si  quid  offenderunt :  '  if  they  stumble  at  anything  in  our  sacred 
writings.' 

16.  digestis.  Applied  to  the  Scriptures  adv.  Marc.  iv.  3  ;  and  used 
in  the  sing.  '  digestum  Lucae,'  ib.  iv.  5. 

regestum  :  '  transcribed  and  altered  to  suit  the  plan  of  their  own 
fancy';  see  note  on  curiositas,  ch.  25. 


140  Tertulliani  Apologeticus         [Cap.  xlvil 

tatis  ad  propria  verterunt,  neque  satis  credentes  divina  esse, 
quo  minus  interpolarent,  neque  satis  intelligentes,  ut  adhuc 
tunc  subnubila,  etiam  ipsis  Judaeis  obumbrata,  quorum 
propria  videbantur.     Nam  et  si  qua  simplicitas  erat  veri- 

5  tatis,  eo  magis  scrupulositas  humana  fidem  aspernata  nutabat, 
per  quod  in  incertum  miscuerunt  etiam  quod  invenerant 
certum.  Inventum  enim  solummodo  Deum  non  ut  invenerant 
disputaverunt,  ut  de  qualitate  et  de  natura  ejus  et  de  sede 
disceptent.   Alii  incorporalem  asseverant,  alii  corporalem,  qua 

10  Platonici,  qua  et  Stoici ;  alii  ex  atomis,  alii  ex  numeris  qua 
Epicurus  et  Pythagoras ;  alii  ex  igne,  qua  Heraclito  visum 
est ;  et  Platonici  quidem  curantem  rerum ;  contra  Epicurei 

5.  nutabat :  '  faltered ' ;  al.  mutabat, '  changed ' :  nutat  is  the  reading 
in  the  parallel  passage  ad  Nat.  ii.  2. 

7.  Inventum  enim  solummodo  Deum  :  '  For  they  disputed  about 
God  (Whose  existence  they  found  simply  revealed  in  the  Scriptures) 
not  as  they  found  Him  revealed,  but  proceeded  rather  to  discuss  His 
quality,  His  nature,  and  His  abode.'  The  scrupulosiias  of  the  philo- 
sophers,  in  its  scorn  of  the  simplicitas  veritatis,  which  demanded  only 
the  exercise  of  fides,  confused  matters  comparatively  plain ;  so,  with 
respect  to  God,  their  inquisitiveness  was  not  satisfied  with  the  simple 
revelation  of  His  existence,  but  disputed  about  points  with  regard  to 
which  revelation  had  been  silent. 

8.  de  sede.  Comp.  Cicero  de  nat.  deor.  i.  103,  104 ;  Seneca  de  vit. 
beat.  31 ;  Lucan.  ix.  582  ff. 

9.  incorporalem.  The  doctrines  of  Plato  on  this  point  are  given  by 
Diog.  Laert.  iii.  77,  SofceT  8'  avrw  rbv  6e6v,  ws  tcal  rr)v  tyvxhv,  dawp.aTov 
tivat :  etc.  For  the  belief,  referred  to  a  little  below  ('  Platonici  quidem 
curantem  rerum '),  that  God  superintended  the  affairs  of  this  world,  see 
ib.  79,  oUrai  oe  Kal  $eoi>s  k<popav  ra  avOpwmva;  comp.  Plat.  Polit.  273. 

qua  Platonici,  qua  et  Stoici :  '  as  the  Platonists  and  Stoics, 
respectively.'  See  ch.  21,  and  for  the  materialism  of  the  Stoic  philo- 
sophy  issuing  in  a  pantheistic  fatalism,  the  writings  of  Marcus  Aurel. 
(see  note  on  fato,  ch.  1),  and  Seneca.  Comp.  Merivale  Hist.  Rom. 
vi.  415  ff.     Wordsworth,  Ch.  JECist.  i.  17  f. 

10.  qua  Epicurus  et  Pythagoras.  See  Diog.  Laert.  x.  41  ff.  on  the 
Epicurean  doctrine  of  atoms ;  and  id.  viii.  25  ff.  on  the  Pythagoraean 
theory  of  numbers.  Qua  seems  to  be  required  again  before  Pythagoras, 
'  as  Epicurus  and  Pythagoras  respectively.' 

11.  ex  igne,  qua  Heraclito.  Diog.  Laert.  ix.  7,!«  irupbs  t&  iravra 
avveardvai,  tcal  tls  tovto  dvaXveaOai  :  etc.  Plato,  too,  held  somewhat 
similar  opinions,  Diog.  Laert.  iii.  74. 


Cap.  Xlvii.]    adversus  Gentes  pro  Christianis.  141 

otiosum  et  inexercitum,  et  ut  ita  dixerim,  neminem  humanis 
rebus ;  positum  vero  extra  mundum  Stoici,  qui  figuli  modo 
extrinsecus  torqueat  molem  hanc ;  intra  mundum  Platonici, 
qui  gubernatoris  exemplo,  intra  illud  maneat,  quod  regat. 
Sic  et  de  ipso  mundo  natus  innatusve  sit,  decessurus  mansur-  5 
usve  sit,  variant ;  sic  et  de  animae  statu,  quam  alii  divinam 
et  aeternam,  alii  dissolubilem  contendunt :  ut  quis  sensit,  ita 
et  intulit  aut  reformavit. 

Nec  mirum,  si  vetus  instrumentum  ingenia  philosophorum 
interverterunt.  Ex  horum  semine  et  nostram  hanc  novi- 10 
tiolam  paraturam  viri  quidam  suis  opinionibus  ad  philo- 
sophicas  sententias  adulteraverunt,  et  de  una  via  obliquos 
multos  tramites  et  inexplicabiles  sciderunt.  Quod  ideo 
suggesserim,  ne  cui  nota  varietas  sectae  hujus  in  hoc  quoque 
nos  philosophis  adaequare  videatur,  et  ex  varietate  defen- 15 
sionum  judicet  veritatem.  Expedite  autem  praescribimus 
adulteris  nostris  illam  esse  regulam  veritatis,  quae  veniat  a 

1.  neminem  humanis  rebus :  :  a  nonentity  as  regards  human  affairs.' 

2.  extra  mundum  Stoiei.  This  misrepresents  the  Stoic  teaching 
(see  above,  ch.  21),  which  placed  the  ruling  spirit  wifhin  the  world, 
identifying  it  with  the  whole ;  Senec.  Quaest.  nat.  pref.  '  Solus  est 
omnia,  opus  suum,  et  extra  et  infra  tenet ' ;  comp.  de  vit.  beat.  31.  The 
Epicureans  placed  God  outside  the  world ;  Senec.  de  benef.  iv.  19,  *  Tu, 
denique,  Epicure,  Deum  inermem  facis ;  omnia  illi  tela,  omnem  de- 
traxisti  potentiam,  et  ne  cuiquam  metuendus  esset,  projecisti  ipsum 
extra  metam ' ;  comp.  id.  Epist.  90. 

7.  ut  quis  sensit,  etc.     Comp.  Athan.  de  Incarn.  2. 

9.  vetus  instrumentum.     See  note,  ch.  18. 

10.  Ex  horum  semine  .  .  .  viri :  i.  e.  heretics  who,  like  Marcion 
and  Yalentinus,  excised  and  interpolated  the  New  Testament  to  bring 
it  into  accord  with  their  own  theories ;  Orig.  contr.  Cels.  ii.  27;  comp. 
adv.  Serm.  8,  '  haereticorum  patriarchae  philosophi ' ;  depraescr.  haer. 
7,  30 ;  Clem.  Alex.  Strom.  i.  1 7. 

15.  defensionum,  etc.  Cod.  Fuld.  here  reads  defectionem  vindicet 
veritatis. 

16.  praescribimus  :  see  note,  ch.  7. 

1 7.  regulam  veritatis :  with  this  definition  of  the  Rule  of  Faith  comp. 
de  praescr.  haer.  14,  'Haec  regula  a  Christo,  ut  probabitur,  instituta, 
nullas  habet  apud  nos  quaestiones,  nisi  quas  haereses  inferunt,  et  quae 
haereticos  faciunt';  ib.  37,  'in  ea  regula  incedimus  quam  ecclesia  ab 
Apostolis,  Apostoli  a  Christo,  Christus  a  Deo  tradidit.' 


J42  Tertulliani  Apologeticus        [Cap.  xlvil 

Christo,  transmissa  per  comites  ipsius,  quibus  aliquanto 
posteriores  diversi  isti  commentatores  probabuntur.  Omnia 
adversus  veritatem  de  ipsa  veritate  constructa  sunt,  operanti- 
bus  aemulationem  istam  spiritibus  erroris.  Ab  his  adulteria 
5  hujusmodi  salutaris  disciplinae  subornata ;  ab  his  quaedam 
etiam  fabulae  immissae,  quae  de  similitudine  fidem  infir- 
marent  veritatis,  vel  eam  sibi  potius  evincerent,  ut  quis  ideo 
non  putet  Christianis  credendum,  quia  nec  poetis,  nec  philo- 
sophis,  vel  ideo  magis  poetis  et  philosophis   existimet  cre- 

iodendum,  quia  non  Christianis.  Itaque  et  ridemur  Deum 
praedicantes  judicaturum.  Sic  enim  et  poetae  et  philosophi 
tribunal  apud  inferos  ponunt.  Si  gehennam  comminemur, 
quae  est  ignis  arcani  subterraneus  ad  poenam  thesaurus, 
proinde  decachinnamur.     Sic  enim  et  Pyriphlegethon  apud 

15  mortuos  amnis  est.  Et  si  paradisum  nominemus,  locum 
divinae  amoenitatis  recipiendis   sanctorum  spiritibus  desti- 

1.  transmissa  per  comites  ipsius.  So  de  praescr.  haer.  32  :  the 
historical  validity  of  the  regula  Jidei  is  traced  from  Christ  and  His 
Apostles  through  the  bishops  of  the  several  churches,  '  ordinem  episco- 
porum  .  .  .  per  successiones  ab  initio  decurrentem.'  See  Irenaeus 
adv.  haer.  iv.  26.  2.  This  una  traditio  was  the  great  bond  (con- 
tesseratio)  linking  together  the  true  members  of  the  Church ;  see  de 
praescr.  Jiaer.  20,  36. 

2.  posteriores  diversi  isti  commentatores.  Arguments  against 
heretics  were  frequently  based  on  the  novelty  or  lateness  of  their 
dogmas,  and  the  superiority  of  Catholic  Christianity  demonstrated  from 
its  antiquity.  See  adv.  Hermog.  1  (quoted  in  note,  ch.  7) ;  de  praescr. 
haer.  29,  30  ;  Athan.  orat.  contr.  Arian.  i.  8  ;  de  concil.  Arim.  4,  with 
the  notes  in  Lib.  Fath. 

3.  operantibus  aemulationem  istam  spiritibus  erroris  :  comp. 
ch.  21,  '  qui  penes  vos  ejusmodi  fabulas  aemulas  ad  destructionem 
veritatis  istiusmodi  praeministraverunt ' ;  see  note,  ch.  2. 

6.  quae  de  similitudine  :  '  which  from  their  likeness  to  the  truth 
should  impair  its  trustworthiness,  or  rather  entirely  usurp  its  place.' 

15.  Et  si  paradisum.  Tertullian's  views  on  the  state  of  the  soul 
after  death  will  be  found  de  anim.  7,  55  ff. ;  de  res.  carn.  17,  43  ;  adv. 
Marc.  iii.  24 ;  iv.  34 ;  Scorp.  I 2.  He  held  that  the  Martyrs  and  Patriarchs 
alone  were  admitted  into  Paradise,  and  that  other  souls  remaiued  in  a 
state  either  of  refreshnient  or  torment  awaiting  the  '  perfect  consum- 
mation  and  bliss  '  or  the  final  condemnation  of  the  Day  of  Judgment. 
See  note  in  Lib.  Fath.  pp.  n6ff. 


Cap.  xlviii.]     adversus  Gentes  pro  Christianis.       143 

natum,  maceria  quadam  igneae  illius  zonae  a  notitia  orbis 
communis  segregatum,  Elysii  campi  fidem  occupaverunt. 
Unde  haec,  oro  vos,  philosophis  aut  poetis  tam  consimilia  % 
non  nisi  de  nostris  sacramentis :  si  de  nostris  sacramentis, 
ut  de  prioribus,  ergo  fideliora  sunt  nostra,  magisque  credenda,  5 
quorum  imagines  quoque  fidem  inveniunt;  si  de  suis  sen- 
sibus,  jam  ergo  sacramenta  nostra  imagines  posteriorum 
habebuntur,  quod  rerum  forma  non  sustinet ;  nunquam  enim 
corpus  umbra  aut  veritatem  imago  praecedit. 


CAPUT  XLVIII.  IO 

Age  jam,  si  quis  philosophus  affirmet,  ut  ait  Laberius  de 
sententia  Pythagorae,  hominem  fieri  ex  mulo,  colubram  ex 
muliere,  et  in  eam  opinionem  omnia  argumenta  eloquii 
virtute  detorserit,  nonne  consensum  movebit  et  fidem  infiget 
etiam  ab  animalibus  abstinendi  ?  proptereaque  persuasum  15 
quis  hoc  habeat,  ne  forte  bubulam  de  aliquo  proavo  suo 
obsonet.  At  enim  Christianus,  si  de  homine  hominem 
ipsumque  de  Caio  Caium  reducem  repromittat,  lapidibus 
magis,  nec  saltem  caestibus  a  populo  exigetur  %  Quasi  non, 
quaecumque   ratio   praeest   animarum  humanarum  in   cor-  20 

2.  occupaverunt,  '  have  anticipated.' 

4.  de  nostris  sacramentis,  '  from  our  mysteries/  or  '  doctrines ' ; 
see  note,  ch.  7. 

8.  nunquam  .  .  .  veritatem  imago  praecedit.  So  again  of  Cath- 
olie  truth  and  heresy,  de  praescr.  haer.  29,  '  sed  enim  in  omnibus 
veritas  imaginem  antecedit ;  post  rem  similitudo  succedit ' ;  comp.  de 
carn.  Chr.  2  ;  adv.  Marc.  i.  1,  20,  etc. ;  adv.  Prax.  2. 

11.  Laberius.  A  celebrated  farce  writer,  who  died  B.  c.  43.  He  is 
mentioned  Hor.  Sat.  i.  10.  6 ;  and  quoted  Macrob.  ii.  7  ;  comp.  Suet. 
Jul.  Caes.  39. 

18.  Caio  Caium.     See  note,  ch.  3. 

19.  Quasi  non  .  .  .  erunt  aliunde.  So  Cod.  Fuld.  The  varr.  lectt. 
in  this  passage  seem  only  explicable  on  the  supposition  of  a  second  edi- 
tion  of  the  Apology  ;  see  note,  ch.  lgfrag.  Al.  ■  Si  quaecunque  ratio 
praeest  animarum  humanarum  reciprocandarum  in  corpora,  cur  non  in 
eandem  substantiam  redeant,  cum  hoc  sit  restitui  id  esse,  quod  fuerat  ? 
Jam  non  ipsae  sunt,  quae  fuerant,  quia  non  potuerunt  esse,  quod  non 


144  Tertulliani  Apologeticus        [Cap.  xlviii. 

pora  reciprocandarum,  ipsa  exigat  illas  in  eadem  cor- 
pora  revocari ;  quia  hoc  sit  revocari,  esse  quod  fuerant. 
Nam  si  non  id  sunt  quod  fuerant,  id  est,  humanum  et 
id  ipsum  corpus  indutae,  jam  non  ipsae  erunt  quae  fue- 
5rant.  Porro,  quae  jam  non  erunt  ipsae,  quomodo  redisse 
dicentur?  Aut  aliud  factae  non  erunt  ipsae,  aut  ma- 
nentes  ipsae  non  erunt  aliunde.  Multis  etiam  jocis  et 
otio  opus  erit,  si  velimus  ad  hanc  partem  lascivire,  quis  in 
quam  bestiam  reformari  videretur.     Sed  de  nostra  magis 

iodefensione,  qui  proponimus,  multo  utique  dignius  credi, 
hominem  ex  homine  rediturum,  quemlibet  pro  quolibet,  dum 
hominem,  ut  eadem  qualitas  animae  in  eandem  restauretur 
condicionem,  etsi  non  effigiem,  ferte  quia  ratio  restitutionis 
destinatio  judicii  est,  necessario  idem  ipse  qui  fuerat  exhibe- 

15  bitur,  ut  boni  seu  contrarii  meriti  judicium  a  Deo  referat. 
Ideoque  repraesentabuntur  et  corpora,  quia  neque  pati  quic- 
quam  potest  anima  sola  sine  stabili  materia,  id  est  carne ;  et 
quod  omnino  de  judicio  Dei  pati  debent  animae,  non  sine 
carne  meruerunt,  intra  quam  omnia  egerunt. 

20      Sed  quomodo,  inquis,  dissoluta  materia  exhiberi  potest? 

erant,  nisi  desinent  esse  quod  fuerant/  '  If  any  argument  does  hold 
good  for  the  return  of  human  souls  into  bodies,  why  may  they  not  re- 
turn  into  the  same  substance  (as  before)  ;  since  restoration  consists  in 
being  what  one  was  before  ?  Else  in  the  other  case  they  are  not  the 
very  same  as  they  were ;  because  they  could  only  be  what  they  were 
not  by  ceasing  to  be  what  they  were ' ;  i.  e.  the  continuity  of  the  soul's 
perfect  life  demands  its  ultimate  reunion  with  its  own  body  and  no 
other. 

1.  in  eadem  corpora.  The  question  of  the  identity  of  the  resur- 
rection-body,  an  identity  maiiitained  through  all  the  changes  implied 
in  dissolution  and  glorification,  is  discussed  by  Tert.  de  res.  carn. 
14-18,  15-57.  ^he  identity  is  'essential'  not  '  accidental,'  and  it  is 
necessary  for  the  complete  restoration  of  each  person.  See  Kaye, 
pp.  258  ff.     Westcott,  Gosp.  of  Resurrection,  ch.  ii.  §  7. 

17.  sine  stabili  materia,  id  est  earne :  comp.  de  test.  anim.  4, 
'  nihil  mali  ac  boni  sentire  possis,  sine  carnis  passionalis  facultate  ' ; 
but  he  argues  differentiy  de  res.  cam.  1 7,  '  Nos  autem  animam  corpo- 
ralem  et  hic  profitemur,  et  in  suo  volumine  probamus,  habentem  pro- 
prium  genus  substantiae,  soliditatis,  per  quam  quid  et  sentire  et  pati 
possit' ;  comp.  de  anim.  7.     See  Kaye,  pp.  178-199. 


Cap.  xlviii.]   adversus  Gentes  pro  Christianis.         145 

Considera  temetipsum,  O  homo,  et  fidem  rei  invenies.  Re- 
cogita  quid  fueris,  antequam  esses  :  utique  nihil ;  meminisses 
enim,  si  quid  fuisses.  Qui  ergo  nihil  fueras  priusquam  esses, 
idem  nihil  factus  cum  esse  desieris,  cur  non  possis  esse  rursus 
de  nihilo,  ejusdem  ipsius  auctoris  voluntate,  qui  te  voluit  5 
esse  de  nihilo  %  Quid  novi  tibi  eveniet  %  qui  non  eras,  factus 
es;  quum  iterum  non  eris,  fies.  Redde  si  potes  rationem 
qua  factus  es,  et  tunc  require  qua  fies.  Et  tamen  facilius 
utique  fies  quod  fuisti  aliquando,  quia  aeque  non  difficile 
factus  es,  quod  nunqnam  fuisti  aliquando.  Dubitabitur,  10 
credo,  de  Dei  viribus,  qui  tantum  corpus  hoc  mundi  de  eo 
quod  non  fuerat,  non  minus  quam  de  morte  vacationis  et 
inanitatis  composuit  animatum  spiritu  omnium  animarum 
animatore,  signatum  et  per  ipsum  humanae  resurrectionis 
exemplum  in  testimonium  vobis.  Lux  quotidie  interfecta  15 
resplendet,  et  tenebrae  pari  vice  decedendo  succedunt,  sidera 
defuncta  reviviscunt,  tempora  ubi  finiuntur  incipiunt,  fructus 
consumuntur  et  redeunt ;  certe  semina  non  nisi  corrupta  et 
dissoluta  fecundius  surgunt,  omnia  pereundo  servantur, 
omnia  de  interitu  reformantur.  Tu,  homo,  tantum  nomen,  20 
si  intelligas  te,  vel  de  titulo  Pythiae  discens,  dominus  om- 
nium  morientium  et  resurgentium,  ad  hoc  morieris  ut  pereas  % 

9.  quia  aeque  non  difficile  :  comp.  deres.  carn.  n  ;  Min.  Felix  34, 
•  Difficilius  est  id  quod  non  sit  incipere,  quam  id  quod  fuerit  iterare'; 
Lactant.  vii.  23.  The  argument  is  a  common  one  in  the  Fathers. 
Ashton  proposed  to  read  quod  difficilius  for  non  difficile. 

12.  vacationis  et  inanitatis  :  Gen.  i.  2, '  terra  autem  erat  inaniset 
vacua.' 

15.  Lux  quotidie,  etc.  The  revolutions  of  Nature  were  often  re- 
ferred  to  as  foreshadowing  the  resurrection  of  the  body  ;  see  de  res. 
carn.  12,  13 ;  S.  Clem.  Rom.  i.  Cor.  25  (where  the  fable  of  the  phoenix 
is  similarly  adduced) ;  Epiphan.  Ancor.  84  (quoted  Pearson  Art.  xi. 
fol.  376).  The  analogies  are  not  strictly  sound,  see  below,  '  Ergo, 
inquitis/  etc. 

18.  semina  non  nisi  corrupta.     S.  John  xii.  24  ;  1  Cor.  xv.  36. 

21.  de  titulo  Pythiae  :  TvwOi  aeavTov.  The  apophthegm  was  Thales'; 
Diog.  Laert.  i.  40. 

2 2.  ad  hoc  morieris  :  '  shalt  thou  indeed  die  so  as  to  utterly  perish ? ' 
This  adverbial  use  of  ad  tioc  frequently  occurs  in  late  prose  writers. 

L 


146  Tertulliani  Apologeticus       [Cap.  xlviii. 

Ubicumque  resolutus  fueris,  quaecumque  te  materia  destrux- 
erit,  hauserit,  aboleverit,  in  nihilum  prodegerit,  reddet  te. 
Ejus  est  nihilum  ipsum,  cujus  et  totum. 

Ergo,  inquitis,  semper  moriendum  erit,  et  semper  resur- 
5  gendum.  Si  ita  rerum  Dominus  destinasset,  ingratis  expe- 
rireris  conditionis  tuae  legem.  At  nunc  non  aliter  destinavit, 
quam  praedicavit.  Quae  ratio  universitatem  ex  diversitate 
composuit,  ut  omnia  ex  aemulis  substantiis  sub  unitate  con- 
starent  ex  vacuo  et  solido,  ex  animali  et  inanimali,  ex  com- 

ioprehensibili  et  incomprehensibili,  ex  luce  et  tenebris,  ex 
ipsa  vita  et  morte ;  eadem  aevum  quoque  ita  destinata  ac 
distincta  condicione  conseruit,  ut  prima  haec  pars  ab  exordio 
rerum,  quam  incolimus,  temporali  aetate  ad  finem  defluat, 
sequens  vero,  quam  exspectamus,  in  infinitam  aeternitatem 

i5propagetur.  Cum  ergo  finis  et  limes  medius,  qui  interhiat, 
adfuerit,  ut  etiam  mundi  ipsius  species  transferatur  aeque 
temporalis,  quae  illi  dispositioni  aeternitatis  aulaei  vice 
oppansa  est;  tunc  restituetur  omne  humanum  genus,  ad 
expungendum  quod  in  isto  aevo  boni  seu  mali  meruit,  et 

4.  Ergo,  inquitis,  semper  moriendum  erit.  Ergo  looks  back  to 
the  analogies  adduced  from  Nature  in  the  passage  above  '  Lux  quo- 
tidie,'  etc.  They  imply,  it  is  said,  a  recurrence  of  deaths  and  resurrec- 
tions.  Tertullian  tacitly  admits,  but  passes  by  the  objection  ;  these 
analogies  (he  would  reply)  are  illustrations,  not  arguments.  See  Kaye, 
p.  258. 

6.  conditionis,  ccreation';  as  above,  ch.  19  frag.,  '  mundi  conditi- 
onis ';  de  spect.  2  ;  de  cult.fem.  i.  8.  This  rare  word  (confined  to  eccl. 
latin),  from  condo,  must  be  distinguished  from  condicio,  from  condico 
(whence  our  English  word  c condition ') ;  see  below  '  distincta  condicione ' 
ajidf req.     It  is  less  likely  to  be  confused  with  condltio  from  condio. 

9.  ex  comprehensibili  :  of  literal,  not  intellectual,  comprehension  ; 
see  note,  ch.  17. 

11.  aevum,  'tiine,'  or  rather,  f  the  whole  course  of  being,'  vita  ;  in- 
cluding  this  life  and  the  next ;  see  note,  ch.  18. 

15.  finis  et  limes  medius,  qui  interhiat, '  the  end  and  mid-boundary 
which  yawns  between ' ;  i,  e.  between  the  prima  pars  aevi  and  the 
sequens  pars  aevi.  I  do  not  understand  limes  medius  to  contain  any 
reference  to  Tertullian's  chiliastic  opinions ;  but  see  note,  Lib.  Fath. ; 
comp.  Lucan.  i.  457,  '  longae  .  .  .  vitae  Mors  media  est.' 

16.  mundi  ipsius  species  transferatur  :  1  Cor.  vii.  31 ;  1  S.  John 
ii.  17  ;  S.  Matt.  xxiv.  35. 


Cap.  xlviii.]   adversus  Gentes  pro  Christiams.         147 

exin  dependendum  in  immensam  aeternitatis  perpetuitatem. 
Ideoque  nec  mors  jam,  nec  rursus  ac  rursus  resurrectio,  sed 
erimus  iidem  qui  nunc,  nec  alii  post :  Dei  quidem  cultores 
apud  Deum  semper,  superinduti  substantia  propria  aeterni- 
tatis;  profani  vero  et  qui  non  integri  ad  Deum,  in  poenas 
aeque  jugis  ignis,  habentis  ex  ipsa  natura  ejus,  divinam 
scilicet  subministrationem  incorruptibilitatis.  Noverunt  et 
philosophi  diversitatem  arcani  et  publici  ignis.  Ita  longe 
alius  est  qui  usui  humano,  alius  qui  judicio  Dei  apparet,  sive 
de  caelo  fulmina  stringens,  sive  de  terra  per  vertices  montium  10 
eructans;  non  enim  absumit  quod  exurit,  sed,  dum  erogat, 
reparat.  Adeo  manent  montes  semper  ardentes,  et  qui  de 
caelo  tangitur,  salvus  est,  ut  nullo  jam  igni  decinerescat.  Et 
hoc  erit  testimonium  ignis  aeterni,  hoc  exemplum  jugis  judicii 
poenam  nutrientis.  Montes  uruntur  et  durant :  quid  nocentes  15 
et  Dei  hostes  1 

2.  nec  mors  jam,  nec  rursus  :  •  neither  death  absolute,  nor  re- 
curring  resurrections.' 

4.  superinduti  substantia  propria  aeternitatis :  2  Cor.  v.  4. 
The  subst.  prop.  aet.  is  that  of  the  Angels,  according  to  Tertullian. 
See  de  eult.fem.  i.  2,  'Nam  et  vobis  eadem  tunc  substantia  angelica 
repromissa,'  etc. ;  ad  uxor.  i.  1,  '  translatis  in  angelicam  qualitatem'; 
adv.  Marc.  3,  'brabium  angelicae  substantiae ' ;  deres.  cam.  36, '  transi- 
turi  in  statum  angelicum,  per  indumentum  illud  incorruptibilitatis,  per 
substantiae,  resuscitatae  tamen,  demutationem.'     Cp.  S.  Luke  xx.  36. 

6.  habentis :  so  the  MSS.  Rig.  preferred  habentes,  agreeing  with 
profani ;  and  divina  for  divinam. 

9.  apparet.     See  note,  ch.  13. 

11.  dum  erogat :  '  even  whilst  it  destroys  ':  see  note,  ch.  44. 

12.  qui  de  caelo  tangitur,  etc.  There  are  three  interpretations  of 
this :  1.  That  a  body  which  has  been  struck  by  lightning  is  proof 
against  fire  (comp.  Plin.  xi.  37,  who  mentions  the  ancient  belief  that 
the  heart  of  anyone  who  had  died  from  poison  could  not  be  burnt). 
2.  That  there  is  a  reference  to  the  regulation  of  Numa  by  which 
no  one  struck  by  lightning  was  permitted  to  be  cremated,  but  was 
buried  on  the  spot  (bidental,  see  Pers.  Sat.  ii.  27,  Hor.  Ars poet.  471), 
and  that  Tertullian  regarded  this  custom  as  a  typical  analogy.  3.  That 
Tertullian  simply  means  that  death  by  lightning  leaves  the  body  un- 
injured  and  whole  (so  Min.  Fel.  35,  '  sicut  ignes  fulminum  corpora 
tangunt,  nec  absumunt'). 


L  2 


148  Tertulliani  Apologeticus  [Cap.  xlix. 


CAPUT  XLIX. 

Haec  sunt  quae  in  nobis  solis  praesumptiones  vocantur,  in 
philosophis  et  poetis  summae  scientiae  et  insignia  ingenia. 
Illi  prudentes,  nos  inepti ;  illi  honorandi,  nos  irridendi,  imo 

5eo  amplius  et  puniendi.  Falsa  nunc  sint  quae  tuemur,  et 
merito  praesumptiones,  attamen  necessaria ;  inepta,  attamen 
utilia;  si  quidem  meliores  fieri  coguntur,  qui  eis  credunt 
metu  aeterni  supplicii  et  spe  aeterni  refrigerii.  Itaque  non 
expedit   falsa   dici,  nec   inepta   haberi,   quae   expedit  vera 

iopraesumi.  Nullo  titulo  damnari  licet  omnino  quae  prosunt. 
In  vobis  itaque  praesumptio  est  haec  ipsa,  quae  damnat 
utilia.  Proinde  nec  inepta  esse  possunt ;  certe  ipsi  falsa  et 
inepta,  nulli  tamen  noxia ;  nam  et  multis  aliis  similia,  quibus 
nullas  poenas  irrogatis,  vanis  et  fabulosis,  inaccusatis  et  im- 

15  punitis,  ut  innoxiis.  Sed  in  ejusmodi  errores  (si  utique)  irrisu 
judicandum  est,  non  gladiis  et  ignibus,  et  crucibus,  et  bestiis ; 


2.  praesumptiones :  see  note,  ch.  10.  This  charge  of  '  presump- 
tion'  is  retorted  below,  '  In  vobis  itaque  praesumptio  est  haec  ipsa.' 
The  •  resurrection  of  the  flesh'  was  the  article  of  Christian  belief 
specially  attacked  and  ridiculed  by  the  heathen ;  conip.  de  test.  anim. 
4,  '  Ea  opinio  Christiana  .  .  .  praesumptioni  deputatur ' ;  de  anim.  1 
adfin. 

3.  insignia  ingenia.     See  note,  ch.  15. 

4.  Illi  prudentes,  nos  inepti:  Lactant.  iv.  13;  Orig.  contr.  Cels. 
iii.  24,  49. 

5.  Falsa  nunc  sint  quae  tuemur.  This  is  an  c  oeconomic'  argu- 
ment  which  bases  the  Christian  plea  for  toleration  on  the  lowest 
grounds,  that  of  mere  expediency ;  '  true  or  false,'  Tertullian  says, 
1  Christianity  is  undoubtedly  beneficial ;  and  if  it  is  false,  it  deserves 
only  the  smile  of  indulgent  pity,  not  the  persecution  of  irrational 
hatred.' 

10.  Nullo  titulo  damnari  licet  omnino.  '  On  no  charge  whatever 
ought  that  which  is  beneficial  to  be  utterly  condemned.  Consequently 
that  very  presumption  (with  which  you  charge  us)  lies  at  your  door,  in 
that  it  condemns  what  is  useful.' 

15.  Sed  in  ejusmodi  errores.  Here  again  the  argument  adopts 
the  heathen  point  of  view,  and  even  on  that  ground  is  able  to  claim 
leniency  towards  the  Christian  belief. 


Cap.  l.]       adversus  Gentes  pro  Christianis.  149 

de  qua  iniquitate  saevitiae  non  modo  caecum  hoc  vulgus 
exsultat  et  insultat,  sed  et  quidam  vestrum,  quibus  favor  vulgi 
de  iniquitate  captatur,  gloriantur,  quasi  non  totum,  quod  in 
nos  potestis,  nostrum  sit  arbitrium.  Certe,  si  velim,  Chris- 
tianus  sum  :  tunc  ergo  me  damnabis,  si  damnari  velim  ;  cum  5 
vero  quod  in  me  potes,  nisi  velim,  non  potes,  jam  meae 
voluntatis  est  quod  potes,  non  tuae  potestatis.  Proinde  et 
vulgus  vane  de  nostra  vexatione  gaudet ;  proinde  enim  nos- 
trum  est  gaudium,  quod  sibi  vindicat,  qui  malumus  damnari, 
quam  a  Deo  excidere :  contra,  illi  qui  nos  oderunt,  dolere,  10 
non  gaudere  debebant,  consecutis  nobis  quod  elegimus. 

CAPUT  L. 

Eego,  inquitis,  cur  querimini  quod  vos  insequamur,  si 
pati  vultis,  cum  diligere  debeatis  per  quos  patimini  quod 
vultis?  Plane  volumus  pati,  verum  eo  more,  quo  et  bellum  ig 
nemo  quidem  libens  patitur,  cum  et  trepidare  et  periclitari 
sit  necesse ;  tamen  et  proeliatur  omnibus  viribus,  et  vincens 
in  proelio  gaudet,  qui  de  proelio  querebatur,  quia  et  gloriam 
consequitur  et  praedam.  Proelium  est  nobis,  quod  provo- 
camur  ad  tribunalia,  ut  illic  sub  discrimine  capitis  pro  20 
veritate  certemus.  Victoria  est .  autem,  pro  quo  certaveris, 
obtinere.     Ea  victoria  habet,  et  gloriam  placendi  Deo,  et 

2.  sed  et  quidam  vestrum,  i.  e.  of  the  magistrates,  to  whom  the 
Apology  is  addressed,  and  who  are  similarly  distinguished  from  the 
vulgus,  ch.  35,  37. 

3.  quasi  non  totum  . . .  arbitrium :  '  as  if  the  whole  of  your  power 
against  us  were  not  dependent  on  our  own  will.'  '  A  man  who  becomes 
a  Christian,'  Tertullian  would  say,  'perfectly  understands  the  position 
in  which  he  places  himself  by  so  doing.  He  chooses  to  place  himself 
in  your  power,  therefore  your  power  is  derived  from  his  will.'  Comp. 
ad  Scap.  i  init. 

13.  Ergo,  inquitis,  cur  querimini.  A  heathen  retort,  based  upon 
the  statement  of  the  Christians'  willingness  to  suffer :  *  Why,  then,  do 
you  grumble  (you  say) ,  if  .  .  .' 

15.  bellum  nemo  quidem.  So  Cod.  Fuld.  Cet.  bellum  miles. 
Nemo  quippe,  etc. 


]  5°  Tertulliani  Apologeticus  [Cap.  l. 

praedam  vivendi  in  aeternum.  Sed  obducimur ;  certe  cum 
obtinuimus :  ergo  vicimus,  cum  occidimur ;  denique  evadi- 
mus,  cum  obducimur.  Licet  nunc  sarmenticios  et  semaxios 
appelletis,  quia  ad  stipitem  dimidii  axis  revincti  sarmentorum 
5  ambitu  exurimur.  Hic  est  habitus  victoriae  nostrae  ;  haec 
palmata  vestis  ;  tali  curru  triumphamus. 

Merito  itaque  victis  non  placemus :  propterea  enim  despe- 
rati  et  perditi  existimamur.  Sed  haec  desperatio  et  perditio 
penes   vos,   in  caussa    gloriae   et   famae,  vexillum  virtutis 

10  extollunt.  Mucius  dextram  suam  libens  in  ara  reliquit :  o 
sublimitas  animi !  Empedocles  totum  sese  Catanensium 
Aetnaeis  incendiis  donavit :  o  vigor  mentis !  Aliqua  Car- 
thaginis  conditrix  rogo  secundum  matrimonium  dedit:  o 
praeconium  castitatis  !    Regulus,  ne  unus  pro  multis  hostibus 

15  viveret,  toto  corpore  cruces  patitur :  0  virum  fortem  et  in 

I.  Sed  obducimur  :  '  we  are  afflicted,'  '  overwhelmed ' :  obducere  in 
late  latin  has  the  sense  of  laedere,  violare,  and  may  be  so  used  here, 
though  it  has  also  been  explained  in  the  sense  of  expungere;  comp. 
ch.  46,  and  note. 

3.  sarmenticios  et  semaxios  :  •  faggot-men  and  halfaxle-men ' ; 
comp.  de pudic.  22,  '  puta  in  axe,  jam  incendio  astructo,'  etc. 

6.  palmata  vestis.  The  tunica  palmata,  or  robe  embroidered  with 
palm-branches,  worn  by  victorious  generals  in  their  triumphal  pro- 
cessions ;  Liv.  x.  7  ;  xxx.  15  ;  Martial  vii.  2.  8  ;  Val.  Max.  ix.  1.  5. 

7.  desperati  et  perditi  existimamur.  See  notes,  ch.  27  ;  ad  Nat. 
i.  18,  '  sed  vestris  ista  ad  gloriam,  nostris  ad  duritiam  deputatis.' 

10.  Mucius.  C.  Mucius  Scaevola,  the  would-be  assassin  of  Porsena ; 
Liv.  ii.  12  ;  Val.  Max.  iii.  3. 1  ;  Aur.  Vict.  de  vir.  ill.  12 ;  Martial  x.  25. 

II.  Empedocles.  Comp.  de  anim.  32;  ad  mart.  4;  Diog.  Laert. 
viii.  70. 

12.  Aliqua  Carthaginis  .  .  .  dedit.     Verg.  Aen.  iv.  504  ff. 

13.  conditrix.  These  late  feminine  forms  are  very  much  affected  by 
Tertullian.  We  have  already  met  with  obumbratrix,  ch.  9  ;  pollicita- 
trix,  ch.  23  ;  despectriz,  ch.  26.  Avocatrix,  auctrix,  operatrix,  disso- 
lutrix,  praedicatrix,  aversatrix,  are  read  de  anim.  I,  7,  11,  42,  46,  51  ; 
animatrix,  consecratrix,  Scorp.  3.  12  ;  repertrix,  de  pudic.  7;  cessatrix, 
adv.  Marc.i.  24;  negotiatrix,  conjlictatrix,  ib.  ii.  3,  14;  cantrix,  ib.  iii. 
5;  reprobatrix,ib.iY.2,6;  negatrix,  deidol.  23;  interpolatrix,de praescr. 
haer.  7,  defiectrix,  adv.  Val.  38.  Some  of  these  Tertullian  seems  to  have 
coined  for  his  own  special  use,  and  the  above  list  is  not  exhaustive. 

14.  Regulus.  Cicerocte  Officiis  iii.  26.  99;  Hor.  Carm.  iii.  5  ;  Val. 
Max.  ii.  10.  8 ;  the  incident  was  described  in  the  i8th  (lost)  book  of  Livy. 


Cap.  L.]        adversus    Gentes  pro  Christianis.  151 

captivitate  victorem !  Anaxarchus,  cum  in  exemplum  pti- 
sanae  pilo  contunderetur :  Tunde,  tunde,  aiebat,  Anaxarchi 
follem,  Anaxarchum  enim  non  tundis :  o  philosophi  magna- 
nimitatem,  qui  de  tali  suo  exitu  etiam  jocabatur!  Omitto 
eos  qui  cum  gladio  proprio  aliove  genere  mortis  mitiore  de  5 
laude  pepigerunt.  Ecce  enim  et  torinentorum  certamina 
coronantur  a  vobis.  Attica  meretrix,  carnifice  jam  fatigato, 
postremo  linguam  suam  comestam  in  faciem  tyranni  saevientis 
exspuit,  ut  exspueret  et  vocem,  ne  conjuratos  confiteri  posset, 
si  etiam  victa  voluisset.  Zeno  Eleates,  consultus  a  Dionysio  10 
quidnam  philosophia  praestaret,  quum  respondisset,  con- 
temptum  mortis,  flagellis  tyranni  subjectus  sententiam  suam 
ad  mortem  usque  signabat.  Certe  Laconum  flagella,  sub 
oculis  etiam  hortantium  propinquorum  acerbata,  tantum 
honorem  tolerantiae  domui  conferunt,  quantum  sanguinisi^ 
fuderint.  0  gloriam  licitam,  quia  humanam,  cui  nec  prae- 
sumptio  perdita,  nec  persuasio  desperata  deputatur  in  con- 
temptu  mortis  et  atrocitatis  omnimodae,  cui  tantum  pro 
patria,  pro  agro,  pro  imperio,  pro  amicitia  pati  permissum 
est,  quantum  pro  Deo  non  licet !  Et  tamen  illis  omnibus  20 
et  statuas  defunditis,  et  imagines  inscribitis,  et  titulos  in- 
ciditis  in  aeternitatem ;  quantum  de  monumentis  potestis 
scilicet,    praestatis   et   ipsi  quodammodo  mortuis  resurrec- 

I.  Anaxarchus.  Diog.  Laert.  x.  59,  ttriaae  rbv  'Avag&pxov  QvXaicov, 
'Avagapxov  8e  ov  irkrjrreis.  Much  the  same  story  is  related  of  Zeno  of 
Elea,  Diog.  Laert.  ix.  28,  Ar)  yap  ae  XafSwv  6  rvpavvos,  ev  b\p.£>  /coipe'  ri 
rovro  \eyoj ;  awpxi  ydp,  ovxi  Se  o~e. 

8.  linguam  suam  . . .  exspuit.  This  is  also  related  of  Anaxarchus 
and  of  Zeno  by  Diog.  Laert.  in  the  passages  above  cited ;  comp.  Val. 
Max.  iii.  3.  4,  of  Anaxarchus. 

10.  Zeno  .  .  .  a  Dionysio.  The  tyrant  under  whom  Zeno  suffered  is 
called  Nearchus  or  Diomedon  in  Diog.  ix.  26 ;  comp.  Val.  Max.  iii.  3.  2  f. 

II.  contemptum  mortis.  Cod.  Fuld.  contemptu  mortis  impassibilis 
fieri. 

21.  statuas  defunditis  :  'you  cast'  (lit.  'pour  out,'  i.  e.  the  molten 
metal  into  the  shape  of)  '  statues.' 

titulos  inciditis.      See  notes  on  titulus,  ch.  1,  and  incidere,  ch. 
25  ;  and  for  a  similar  expression,  Cic.  in  Verr.  iv.  34. 

23.  quodammodo  mortuis  resurrectionem.  Resurrectio  is  used 
loosely  for  the  continuance  as  it  were  of  life  after  death  in  life-like 


152  Tertulliani  Apologeticns  [Cap.  l. 

tionem.     Hanc  qui  veram  a  Deo  sperat,  si  pro  Deo  patiatur, 
insanus  est. 

Sed  hoc  agite,  boni  praesides,  meliores  multo  apud  popu- 
lum,  si  illis  Christianos  immolaveritis.  Cruciate,  torquete, 
5  damnate,  atterite  nos  :  probatio  est  enim  innocentiae  nostrae 
iniquitas  vestra.  Ideo  nos  haec  pati  Deus  patitur.  Nam  et 
proxime,  ad  lenonem  damnando  Christianam  potius  quam  ad 
leonem,  confessi  estis  labem  pudicitiae  apud  nos  atrociorem 
omni  poena  et  omni  morte  reputari.     Nec  quicquam  tamen 

10  proficit  exquisitior  quaeque  crudelitas  vestra :  illecebra  est 
magis  sectae.  Plures  emcimur,  quotiens  metimur  a  vobis: 
semen  est  sanguis  Christianorum.  Multi  apud  vos  ad 
tolerantiam  doloris  et  mortis  hortantur,  ut  Cicero  in  Tus- 
culanis,  ut  Seneca  in  Fortuitis,  ut  Diogenes,  ut  Pyrrhon,  ut 

15  Callinicus.  Nec  tamen  tantos  inveniunt  verba  discipulos, 
quantos  Christiani  factis  docendo.  Illa  ipsa  obstinatio,  quam 
exprobratis,  magistra  est.  Quis  enim  non  contemplatione 
ejus  concutitur  ad  requirendum,  quid  intus  in  re  sit  1  Quis 
non,   ubi   requisivit,  accedit,  ubi   accessit,  pati  exoptat,  ut 

statues  ;  corap.  Hor.  Carm.  iv.  8.  13  ;   14.  4;  Plin.  xxxv.   2  ;  Euseb. 
vit.  Const.  1.  2. 

3.  hoc  agite.     See  note,  ch.  30. 

11.  Prures  efficimur  :  '  We  spring  up  in  greater  numbers  as  often 
as  we  are  mowed  down  by  you ' ;  comp.  ad  Scap.  5. 

12.  semen  est  sanguis  Christianorum.  Comp.  the  expression 
sanguinem  Christianum  seminaverunt,  ch.  21.  It  was  the  steadfast 
endurance  of  the  Christians  under  persecution  that  led  to  the  conver- 
sion  of  many  who,  like  Justin  Martyr  or  Arnobius,  were  compelled  to 
recognize  the  existence  of  a  Divine  truth  and  power  upholding  the 
martyrs  in  their  confession.  Just.  Mart.  Apol.  i.  8,  11 ;  dial.  c  Try. 
110;  August.  de  civ.  Dei  xviii.  53;  xxii.  6,  7,  9  ;  Serm.  xxii.  in  Ps. 
lxvii.  3  ;  Serm.  ii.  in  Ps.  lxx.  ;  Leo  Serm.  1  in  nat.  SS.  Pet.  et  Paul. ; 
Orig.  contr.  Cels.  iv.  32;  de  princ.  iv.  1;  Lact.  v.  19,  23;  Tatian. 
Orat.  29.     See  the  Introduction,  p.  xiii. 

13.  in  Tusculanis  :  '  in  his  Tusculan  Disputations. ' 

14.  in  Fortuitis  :  '  in  his  work  "  on  Chances  " ' ;  the  original  treatise 
is  no  longer  extant. 

15.  tantos  .  .  .  quantos.     See  note,  ch.  1. 

16.  factis  docendo  :  'by  their  practical  instruction.' 
obstinatio.     Seenote,  ch.  27. 


Cap.  l.]        adversns  Gentes  pro  Christianis.  153 

totam  Dei  gratiam  redimat,  ut  omnem  veniam  ab  eo  com- 
pensatione  sanguinis  sui  expediat  %  Omnia  enim  huic  operi 
delicta  donantur.  Inde  est,  quod  ibidem  sententiis  vestris 
gratias  agimus ;  ut  est  aemulatio  divinae  rei  et  humanae, 
cum  damnamur  a  vobis,  a  Deo  absolvimur.  5 

2.  Omnia  enim  huic  operi  delicta  donantur.  On  the  efficacy  of 
martyrdom  for  the  pardon  of  sins  see  de  pat.  13  ;  Scorp.  6;  de  pudic. 
9,  22;  debapt.  16,  where  it  is  termed  a  'second  Baptism/  secundum 
Imacrum. 

4.  gratias  agimus.     See  above,  ch.  46,  and  note,  ch.  1. 


APPENDIX. 
I. 

S.  HlEKONYMUS  I    DE    VIKIS   ILLUSTRIBUS,    CAP.    LIII. 
(Migne,  Patrol.  Lat.  xxiii.  661.) 

Tertullianus  presbyter,  nunc  demum  primus  post  Vic- 
torem  et  Apollonium  Latinorum  ponitur,  provinciae  Africae, 
civitatis  Carthaginiensis,  patre  centurione  proconsulari.  Hic 
acris  et  vehementis  ingenii,  sub  Severo  principe  et  Antonino 
Caracalla  maxime  floruit;  inultaque  scripsit  volumina  quae, 
quia  nota  sunt  pluribus,  praetermittimus.  Vidi  ego  quem- 
dam  Paulum  Concordiae,  quod  oppidum  Italiae  est,  senem 
qui  se  beati  Cypriani,  jam  grandis  aetatis,  notarium,  cum 
ipse  admodum  esset  adolescens,  Eomae  vidisse  diceret,  re- 
ferreque  sibi  solitum  nunquam  Cyprianum  absque  Tertulliani 
lectione  unum  diem  praeteriisse,  ac  sibi  crebro  dicere  Da 
magistrum,  Tertullianum  videlicet  significans. 

Hic,  cum  usque  ad  mediam  aetatem  presbyter  Ecclesiae  per- 
mansisset,  invidia  postea  et  contumeliis  clericorum  Romanae 
Ecclesiae,  ad  Montani  dogma  delapsus,  in  multis  libris  Novae 
Propheticae  meminit ;  specialiter  autem  adversum  Ecclesiam 
texuit  volumina,  de  pudicitia,  de  persecutione,  de  jejuniis,  de 
monagamia,  de  exstasi  libros  sex,  et  septimum  quem  adversum 
A^wllonium  composuit.  Ferturque  vixisse  usque  ad  decre- 
pitam  aetatem,  et  multa,  quae  non  exstant  opuscula  con- 
didisse. 


i$6  Appendix  I. 


S.  VlNCENTIUS   LEKINENSIS  :    COMMONITOKIUM,    CAP.  XVIII. 

Sed  et  Tertulliani  quoque  eadem  ratio  est ;  nam  sicut  ille 
[Origines]  apud  Graecos,  ita  hic  apud  Latinos  nostrorum 
omnium  facile  princeps  judicandus  est.  Quid  enim  hoc  viro 
doctius  %  quid  in  divinis  atque  humanis  rebus  exercitatius  1 
Nempe  omnem  philosophiam  et  cunctas  philosophorum  sectas, 
auctores  adsertoresque  sectarum,  omnesque  eorum  disciplinas, 
omnem  historiarum  ac  studiorum  varietatem,  mira  quadam 
mentis  capacitate  complexus  est.  Ingenio  vero  nonne  tam 
gravi  ac  vehementi  excelluit,  ut  nihil  sihi  paene  ad  expug- 
nandum  proposuerit  quod  non  aut  acumine  irruperit  aut 
pondere  eliserit  ?  Jam  porro  orationis  suae  laudes  quis 
exsequi  valeat  1  Quae  tanta  nescio  qua  rationum  necessitate 
conserta  est,  ut  ad  consensum  sui  quos  suadere  non  potuerit, 
impellat :  cujus  quot  paene  verba,  tot  sententiae  sunt ;  quot 
sensus,  tot  victoriae.  Sciunt  hoc  Marciones,  Apelles,  Praxeae, 
Hermogenes,  Judaei,  Gentiles,  Gnostici,  ceterique;  quorum 
ille  blasphemias  multis  ac  magnis  voluminum  suorum  mo- 
libus,  velut  quibusdam  fulminibus  evertit.  Et  tamen  hic 
quoque  post  haec  omnia,  hic,  inquam,  Tertullianus,  Catho- 
lici  dogmatis,  i.  e.  unrversalis  ac  vetustae  fidei  parum  tenax, 
ac  disertior  multo,  quam  fidelior,  mutata  deinceps  sententia 
fecit  ad  extremum,  quod  de  eo  beatus  confessor  Hilarius 
quodam  loco  scribit :  sequenti,  inquit,  errore  detraxit  scrijptis 
probabilibus  auctoritatem.  Et  fuit  ipse  quoque  in  Ecclesia 
raagna  tentatio. 


APPENDIX. 
II. 

Plinii  Secundi  Epistulae,  x.  96,  97. 
(JSd.  Weise.) 

C.  Plinius  Trajano  imperatori. 

Sollemne  est  mihi,  Domine,  omnia,  de  quibus  dubito,  ad  te 
referre.  Quis  enim  potest  melius  vel  cunctationem  meam 
regere  vel  ignorantiam  instruere  1  Cognitionibus  de  Christi- 
anis  interfui  nunquam  :  ideo  nescio,  quid  et  quatenus  aut 
puniri  soleat,  aut  quaeri.  Nec  mediocriter  hesitavi,  sitne 
aliquod  discrimen  aetatum,  an  quamlibet  teneri  nihil  a  ro- 
bustioribus  differant :  deturne  paenitentiae  venia,  an  ei,  qui 
omnino  Christianus  fuit,  desiisse  non  prosit :  nomen  ipsum, 
etiamsi  flagitiis  careat,  an  flagitia  cohaerentia  nomini  puni- 
antur.  Interim  in  iis,  qui  ad  me  tanquam  Christiani  de- 
ferebantur,  hunc  sum  secutus  modum.  Interrogavi  ipsos,  an 
essent  Christiani :  confitentes  iterum  ac  tertio  interrogavi, 
supplicium  minatus ;  perseverantes  duci  jussi.  Neque  enim 
dubitavi,  qualecunque  esset,  quod  faterentur,  pervicaciam 
certe  et  inflexibilem  obstinationem  debere  puniri.  Fuerunt 
alii  similis  amentiae,  quos,  quia  cives  Romani  erant,  adnotavi 
in  urbem  remittendos.  Mox  ipso  tractatu,  ut  fieri  solet,  diffun- 
dente  se  crimine  plures  species  inciderunt.  Propositus  est 
libellus  sine  auctore,  multorum  nomina  continens,  qui  ne- 
garent  se  esse  Christianos  aut  fuisse.  Quum,  praeeunte  me, 
deos  appellarent  et  imagini  tuae,  quam  propter  hoc  jusseram 
cum  simulacris  numinum  afferri,  ture  ac  vino  supplicarent, 
praeterea  maledicerent  Christo ;  quorum  nihil  cogi  posse 
dicuntur  qui  sunt  revera  Christiani,  ego  dimittendos  putavi.. 
Alii  ab  indice  nominati,  esse  se  Christianos  dixerunt,  et  mox 
negaverunt ;  fuisse  quidem,  sed  desiisse,  quidam  ante  trien- 
nium,    quidam   ante   plures    annos,    non   nemo   etiam   ante 


158  Appendix  II. 

viginti  quoque.  Omnes  et  imaginem  tuam  deorumque  simu- 
lacra  venerati  sunt :  ii  et  Christo  maledixerunt.  Affirmabant 
autem  hanc  fuisse  summam  vel  culpae  suae  vel  erroris,  quod 
essent  soliti  stato  die  ante  lucem  convenire,  carmenque 
Christo,  quasi  deo,  dicere  secum  invicem,  seque  sacramento 
non  in  scelus  aliquod  obstringere,  sed  ne  furta,  ne  latrocinia, 
ne  adulteria  committerent,  ne  fidem  fallerent,  ne  depositum 
appellati  abnegarent :  quibus  peractis  morem  sibi  discedendi 
fuisse  rursusque  coeundi  ad  capiendum  cibum,  promiscuum 
tamen  et  innoxium ;  quod  ipsum  facere  desiisse  post  edictum 
meum,  quo  secundum  mandata  tua  hetaerias  esse  vetueram. 
Quo  magis  necessarium  credidi,  ex  duabus  ancillis,  quae 
ministrae  dicebantur,  quid  esset  veri,  et  per  tormenta  quae- 
rere.  Sed  nihil  aliud  inveni,  quam  superstitionem  pravam 
et  immodicam,  ideoque,  dilata  cognitione,  ad  consulendum  te 
decurri.  Visa  est  enim  mihi  res  digna  consultatione, 
maxime  propter  periclitantium  numerum.  Multi  euim  omnis 
aetatis,  omnis  ordinis,  utriusque  sexus  etiam,  vocantur  in  peri- 
culum,  et  vocabuntur.  Neque  enim  civitates  tantum,  sed  vicos 
etiam  atque  agros  superstitionis  istius  contagio  pervagata 
est ;  quae  videtur  sisti  et  corrigi  posse.  Certe  satis  constat, 
prope  jam  desolata  templa  coepisse  celebrari  et  sacra  sollemnia 
diu  intermissa  repeti ;  passimque  venire  victimas,  quarum 
adhuc  rarissimus  emptor  inveniebatur.  Ex  quo  facile  est 
opinari,  quae  turba  hominum  emendari  possit,  si  sit  paeni- 
tentiae  locus. 

Trajanus  Plinio  S. 

Actum,  quem  debuisti,  mi  Secunde,  in  excutiendis  caussis 
eorum,  qui  Christiani  ad  te  delati  fuerant,  secutus  es.  Neque 
enim  in  universum  aliquid,  quod  quasi  certam  formam 
habeat,  constitui  potest.  Conquirendi  non  sunt :  si  defe- 
rantur  et  arguantur,  puniendi  sunt,  ita  tamen,  ut  qui  nega- 
verit  se  Christianum  esse,  idque  re  ipsa  manifestum  fecerit, 
id  est,  supplicando  diis  nostris,  quamvis  suspectus  in  praete- 
ritum  fuerit,  veniam  ex  paenitentia  impetret.  Sine  auctore 
vero  propositi  libelli,  nullo  crimine  locum  habere  debent. 
Nam  et  pessimi  exempli,  nec  nostri  saeculi  est. 


GENEEAL   INDEX. 


Abdicare  14,  25. 

Abgarus  xvii. 

abolefacere  109. 

Abortion  34. 

Academici  15. 

Academy  xix,  2,  138. 

accuratior  83. 

acerra  36. 

Achivi  51. 

addicta  49. 

ad  hoc  145. 

Admetus  51. 

adolatio  96. 

adolere  96. 

Advents,  two  77. 

Aedileship  117,  137. 

aedilitas  137. 

Aegyptii  69,  91,  97. 

Aegyptus  55,  65,  125. 

Aemilianus  12,  99. 

Aemilius,  Marcus  19. 

aemulus  13. 

Aeneadae  33,  94. 

Aeneas  51. 

Aesculani  92. 

Aesculapius  xi,  51  f.,  86,  135. 

aestimari  non  capit  60. 

Aetna  150. 

aevum  62,  88,  146. 

Africa  x,  xii,  32,  46,  91,  112,  125. 

African  Church  xii,  xiii,  xviii. 

agape  26,  122. 

agere^o,  105,  115,  152. 

Agrigentines  122. 

Agrippa  98. 

Albinus,  Clodius  xvi  f.,  111  f. 

Alburnus  19. 

ales  83. 

Alexamenos  58. 

Alexander  45,  138. 


Alexandrian  apologists  xix,  136. 

alia  die  87. 

alienati  37. 

alieno  fraudando  130. 

allegere  in  43. 

altercatio  7. 

alumni  confessionis  suae  120. 

Amalthaea  94. 

Amazones  97. 

ambiamus  119. 

ambitio  23,  29. 

Anacharsis  5. 

Anaphe  125. 

Anaxagoras  138. 

Anaxarchus  151. 

Ancharia  92. 

Angeli  82,  101,  113. 

angelis  desertoribus  113. 

Animae,  de  testimonio  60  f. 

anima  nova  30. 

annotatio  49. 

Antagonism   between  Church  and 

World  1,  103. 
antelucani  coetus  9. 
Antinous  50. 
Antioch  xvii. 
Antiquity,  argument  from   17,  65, 

142. 
antistites  xviii,  1. 
Antonine  column  21. 
Antoninus  Pius  xiv  f,  2 1  f. 
Anubis  25,  53. 
anulus  pronubus  24. 
Anytus  52. 

Apaturia  mysteria  122. 
Apicius  15. 
Apollinarianism  76. 
Apollinaris,  Claudius  21. 
Apollo47,  51,  86,  135  f. 
Apollonius  4,  21. 


i6o 


General  Index. 


Apologists  xvi,  xviii. 

Apology,  The  vii ;  date  of  viii,  xv, 

xvii ;    purpose  of  xviii,  xx ;  ana- 

lysis  of  xxii ;  synopsis  of  xxiii ; 

second  edition  of  65,  143  ;  Greek 

translation  of  19. 
Apotheosis  of  emperors  41,  109. 
apparere  41,  49  f.,  147. 
appellare  39. 
Appion  69. 
Apples  of  Sodom  125. 
aquarioli  131. 
Aquileia  91. 
aquilicia  126. 

Arabia  xvi  f.,  47,  55,  91,  129. 
arcana  78. 
archiva  69,  78. 
arena33,  35,  118. 
argentum  23. 
argilla  46. 
Argivi  139. 
Argos  65,  81. 
Aristaeas  64. 
Aristarchus  15. 
Aristides  45. 
Aristippus  138. 
Aristoteles  138. 
Arnobius  xix. 
Artemis  33. 
Asclepiodotus  87. 
Asia  xv,  22,  125. 
asinarii  56,  58. 
asininum  caput  55. 
Ass-born  deity,  worship  of  58. 
Ass's  head,  worship  of  55. 
associatio  76. 
Assyria  97. 
Assyrii  65,  97. 
Astartis  33. 
astra  6. 
astrologi  113. 
Astrology  6,  113,  131. 
astutia  suadendi  98. 
Atargatis  91. 
Atheists,  Christians  denounced  as 

39  >  9°- 
Athena  122. 
Athenienses  52. 
Atlanticum  mare  125. 
Atreus  121. 
Attica  mysteria  122. 
Atys  53. 
augures  113. 
Augustine,  S.  vii,  xii. 


Augustus  x,  17,  23,  25,  108. 
aulaei  vice  146. 
aurea  imago  52. 

Aurelius,  Marcus,  see  Marcus  Au- 
relius. 

Babylonii  97. 

Bacchanalia  115,  122,  129. 

Bacchus  26,  46. 

Baptism,  Holy  71,  121. 

Barchochebas  72. 

Beasts,   Christians  thrown  to,  46, 

125. 
Belenus  91. 
Bellona  35. 
Berosus  69. 

bestiarii  33,  58,  111,  129. 
Bithynia  1 7. 

Blood,  as  an  article  of  food  35. 
Boeotia  81. 
botulus  36. 
Brachmanae  128. 
Britain  xvi,  4,  112. 
Byrsa  xi,  49,  87. 
Byzantium  xvii. 

Caelestis  xif.,  46,  48  f.,  86,  91. 

caelo  tangitur  147. 

caelum  stetit  125. 

Caesares  Christiani  79. 

Caesaris  caput,  salus  106,  113. 

caesio  123. 

Caius  (early  Christian  writer)  9. 

Caius  (fictitious  name)  13,  143. 

Calamitiesoftheancientworld  125  ; 

of  the  empire  124. 
Caligula  100,  III. 
callidiore  timiditate  101. 
Callinicus  152. 
Campania  125. 
canas  68. 
candelabra  31. 
Cannae  126. 
cantabra  57. 
cantherii  56- 
capite  nudo  103. 
Capitol,  Carthaginian,xi,  48  f.  ;  Ro- 

man  xii,  2,  25,  64,  94,  96  f.,   126, 

127. 
caprae  divinare  85. 
Carthage  viiff.,xviii,  I,  35,  46,  86  f., 

94,    118;    capitol   at    xi,    48  f. ; 

Christian  metropolis  xii  f. ;  city  of 

x,  xiii ;   destruction  of  x  ;  First 


General  Index. 


161 


Council  of  xii ;  Fourth  Council  of 

xx  ;    Phoenician  Colony  x ;  Eo- 

man  Colony  x. 
Carthaginian  apologists  xix  ;  church 

ix,  xii ;  religion  xi,  46  ;  supersti- 

tion  6. 
Casinienses  92. 
Cassius,  Avidius  1 1 1 . 
Cassius  Hemina  40. 
Cassius  Sevrerus  40. 
castellum  3,  115. 
castitas  37. 
Castor  84. 

catervae  caesionum  123. 
catervatim  109. 
Catiline  34. 
Cato  45,  121. 
cauterium  54. 
Celsus  77,  91. 
Celsus,  Cornelius  xi. 
censere  27. 
censuales  69. 
census  27,  40,  47,  80. 
Ceres  43,  50,  57. 
certare  137. 
Chaldaei  69. 
Chaos  59. 

Charityof  earlyChristians  1 20 f.;  t  30. 
Chastity  of  early  Christians  xiii,  9, 

37,  I52- 

Chersonese,  Tauric  33 ;  Thracian  47. 

Chiliasm  146. 

Chrestianus  14. 

Chrestus  15. 

Christ,  Deity  of  9,  72  ;  Jewish  idea 
of  71 ;  miracles  of  77  ;  Person  of 
76  ;  Kesurreetion  of  79  ;  two  Ad- 
vents  of  77. 

Christianity,  a  factio  116  ;  a  religio 
illicita  xiii,  16,  116;  a  religio 
nova  xiii ;  a  school  of  philosophy 
135  ;  confused  with  Judaism  xiv, 
55;  position  at  law  ix,  xiii,  22; 
supreme  claims  of  I,  92,  117; 
wide  diffusion  of  xii  f.,  4, 1 15. 

Christianos  ad  leonem  125. 

Christians,  charity  of  120  f,  120; 
'  communism'  of  1 2 1 ; '  criminality ' 
of  8,  12,  ico  ;  fortitude  of  xiii,  7, 
152  ;  fraternity  of  120  ;  integrity 
of  130, 138  ;  mutual  love  of,  120  ; 
'  obstinacy  '  and  '  madness '  of  7, 
9,  39>  98,  152  ;  of  high  rank,  4,  8  ; 
persecutions   of  xivf,   20  f,  46, 


104  f.,  114;  regarded  as  'atheists' 
39,  90;  unjustly  condemned  2, 
10,  26  ;  unpopularity  of  xiv,  2, 
12,122;  virtue  of  xiii,  9,  37,  152. 
Cicero  45,  152. 
circa  11. 

circumscriptis  83. 
Circus,  the  1 1 7  f. 
civilitas  114. 

Civil  liberty  108;  magistracy  117. 

Claudia  Quinta  84. 

Claudius,  25,  50,  115. 

Claudius  Apollinaris,  21. 

clausula  saeculi  106. 

Cleander  111. 

Cleanthes  74. 

Clemens,  Flavius  xiv,  4,  39. 

Clemens  Alexandrinus  xix,  4. 

clipeum  57. 

coetus  antelucani  9. 

cogere  109. 

cognoscere  8. 

collegia  fabrum  116;  legitima  116. 

comitiali  morbo  35. 

commeatus  106,  136. 

commentari  81. 

commentator  40. 

committere  90,  102. 

commixtio  76. 

Commodus  viii,  xv  f„  4,  III. 

'Communism'of  early  Christians,i  21. 

comparare  137,  139. 

compensare  130. 

comprehendi  59. 

comprehensibilis  146. 

compulsare  70. 

compulsatio  70,  76,  117,  119. 

concurrere  16,  37,  91. 

concussio  27. 

condicio  146. 

conditio  65,  146. 

conditrix  150. 

conducitur  49. 

Confirmation  30. 

congiaria  103,  111. 

congredi  93,  137^ 

congressio  93. 

conscientias  pulsare  34. 

consecraneus  56. 

consecrare  41. 

consecratione  municipali  92. 

consignatus  30. 

consistere  15,  66,  134,  137. 

Constantine  17. 


162 


General  Index. 


Constantius  tio. 

consulere  de  Caesaris  capite  113. 

contemplatio  123. 

contesseratio  142. 

continere  43,  60. 

contingere  41,  66,  133. 

convenire  38,  100,  105,  110. 

copia  17. 

Corinthium  mare  125. 

Cornelius  Nepos  40. 

cornutus  73. 

corona  129. 

corrumpere  14,  136. 

Corybantes  86,  94. 

Cos  125. 

Crassus  45. 

Crete  47,  94. 

crimen  laesae  majestatis  32,  100 ; 

religionis  90. 
Croesus  45,  66,  84,  136. 
Cross,  worship  of  the  56. 
Ctesias  36. 

cultores  asini  56  ;  hominis  71. 
cum  multis  44. 
cum  vultis  44. 
Curetes  94. 
curia  124. 

curiositas  63,  95,  139. 
Curis  92. 
custodiae  36,  131. 
Cybele  46,  53,  85  f.,  93  f. 
Cyclopes  28. 
Cynocephalus  25. 
Cynopaene  31. 
Cyprian,  S.  xii,  xix. 
Cyrus  66. 
Cyzicus  xvii. 

Daemoniacal  agency  11,13,76,  81  ff. , 

99,  101,  116,  131,  142. 
Danaus  65,  68. 
dapes  Saliares  122. 
Darius  66. 

Day  of  Judgment  88. 
Dead  Sea  fruit  125. 
De  Baptismo  19. 
debellare  21,  103. 
debellator  20. 
debellatrix  93. 

de  Caesaris  salute  consulere  113. 
Decius  21. 
decoquere  130. 
De  Corona  vii. 
dedicare  20,  46. 


dedicator  20. 

deductor  73. 

defendere  137. 

defundere  statuas  151. 

dehonoraria  120. 

dejicere  79,  99. 

delibatur  34. 

deliberatur  34. 

deliquium  78. 

Delos  47,  125. 

Delphic  oracle  17. 

Deluge,  the  62. 

Delventinus  92. 

dementia  7,  39,  98. 

demerendo  sibi  62. 

Demetrius  63,  69. 

Democritus  137. 

Demosthenes  45. 

denotari  6. 

Deo  gratias  6. 

depalare  41. 

De  Pallio  vii. 

depellere  37,  79,  90,  1 16. 

deperire  2. 

De  Praescriptione  Haereticorum  27. 

deprecari  1. 

deprecatores  126. 

depretiare  133. 

deputare  71  f.,  95. 

Derceto  91. 

derivantes  72. 

De  Spectaculis  19,  118. 

despectrix  97. 

De  Testimonio  Animae  60. 

Deus  deificus  44;  deorum  42. 

De  Virginibus  Velandis  19. 

Diana  47,  50,  53. 

dicacitas  plebis  nof. 

Didius  Julianus  xvi. 

Dido  150. 

Dies  Dominica  58  ;  Solis  58. 

digestum  139. 

digitus  unicus  24. 

dilatio  70. 

dilectio  122. 

dilectus  indicentur  122. 

dinumerare  5. 

Diocletian  46,  110. 

Diodorus  40. 

Diogenes  52,  122,  137,  152. 

Diomedes  51. 

Dionysia  mysteria  122. 

Dionysius  12,  99,  138,  151. 

Dionysus  80  f. 


General  Index. 


163 


Dioscuri  84. 

discuti  18. 

disjicere  79. 

Disloyalty  of  Christians,  38,  100. 

dispector  132. 

dispunctio  62,  67. 

dispungere  62,  115,  131,  133. 

distinguere  71  f. 

Divination  34,  85. 

Divorce,  frequency  of  25. 

domesticis  judiciis  1 ;  senibus  1 20. 

Domitian  xiv,  4,  20,   22,   39,  100, 

108  f.,  112. 
Domitilla  xiv,  4. 
Domitius  Aenobarbus  85. 
Dualism  129. 
duritia  saeviendi  99. 
Dusares  91. 

East,  symbolism  of  tbe  57. 

Eclectus  xvi. 

Edessa  xvii. 

editio  58. 

effigies  litterarum  68. 

Egypt  xvii,  112. 

Eleusinia  mysteria  28,  80,  122. 

elidunt  85. 

eliminare  25. 

elogium  2,  8,  53,  91,  131. 

Elysii  campi  143. 

emancipare  37. 

Embalming  of  dead  130. 

Empedocles  122,  150. 

Emperor-worship  100. 

Ennius  40,  43. 

Enoch,  Book  of  82. 

enubilabant  112. 

Epicurei  15,  141. 

Epicurus  133,  140. 

Epona,  56. 

Erasistratus  15. 

ergastula  99. 

erogare  131,  147. 

et  12,  115. 

Ethics,  heathen  132  ;  Christian  132. 

Eucharist,  Holy  9,  26,  38,  119. 

Euhemerus  39  f. 

Euphorion  68. 

Eusebius  vii. 

Eutychianism  76. 

evigorata  60. 

exactor  126. 

exancillata  60. 

excessus  37,  82,  94. 


Excommunication  119,  132,  138. 

exorbitare  23,  36,  58,  70,  72. 

Exorcism  86,  89. 

expungere  11,  54,  77,  110. 

exta  33,  85. 

extra  138. 

extranei  28,  56,  105  f.,  138. 

Fabricius  23. 

fabulari  123. 

factiones  licitae  1 16  f. 

Factions  of  the  Circus  117. 

Falisci  92. 

Fama  malum  28. 

famulare  77. 

Fannia,  lex  23. 

farcimen  36. 

Fatalism  6. 

fatum  6,  74,  94. 

Faustula  50. 

Festus  7. 

Felix,  Minucius  xviii. 

fidei  obstinatione  100. 

fidem  naturae  30. 

Fides  90. 

fides  Christianorum  130,  138. 

flagitare  134. 

flagra  rumpentium  24. 

Flavius  Clemens  xiv,  4,  39. 

florere  43. 

foculus  36. 

fores  pulsare  34. 

Fortitude  of  early  Christians   xiii, 

7,  152  ;  of  Pagans  150  f. 
fraudare  70. 

frequentiae  montium  70. 
frustrandis  bestiis  58. 
Fundanus,  Minucius  xiv,  22. 
fur  balnearius  131. 

Gabinius  25. 

Galerius  16. 

Galilaea  79. 

Galilaeans  130. 

Galli  86. 

Gallienus  117. 

Gaul  112. 

Gauls  33. 

genius  Caesaris  36,  101,  106  f. 

Gilds  and  associations  xiv,  116. 

Gladiatorial  shows  33,  54,  132. 

Gods   (heathen)   mortal    men    39 ; 

ridiculed  51  f.,  135. 
Gomorra  125. 
Gracchus,  Caius  x. 


M  2 


164 


General  Index. 


Grace  before  meals  123. 

gradus  75. 

Graeci  59,  96. 

Graecia  93. 

gratias  agere  6,  138,  153. 

Greek  treatises  of  Tertullian  19. 

Habere  114. 

Hadrian  xiv  f.,  22,  50,  72. 

Hannibal  xi,  126. 

Hanno  xi. 

harioli  131. 

Harnack,  Professor  viii. 

Harpocrates  25. 

haruspices  49,  112,  131. 

hastarium  48. 

Hebraei  63. 

Heraclitus  140. 

Herculanae  decimae  122. 

Hercules  50  ff,  122. 

Heresy  142. 

Herodotus  34. 

hesterni  sumus  115. 

hetaeriae  116. 

Hiera  125. 

Hiero  136. 

Hieroglyphics  68. 

Hippias  138. 

Hippolytus  9. 

historici  69. 

hoc  agite  105,  152. 

Homer  51,  68. 

homicidii  festinatio  34. 

homicidium  8,  33  f. 

honoraria  120. 

Horoscopes  6,  113. 

Hostia  92. 

Hostilii  53. 

hostis  publicus  8,  100,  109. 

Hymnody,  early  Christian  9. 

Idaeum  antrum  94. 
ignis  ille  89. 
ignorantes  31. 
Iliacum  exitium  66. 
illuminatio  121. 
Images  96. 
immensus  60. 
impingere  14. 
imprimere  22. 
improbata  67. 
Inachus  68. 
Incense  36,  104,  129. 
Incest  8,  26,  36. 


insidere  95,  151. 

incomprehensibilis  59,  146. 

Indi  128. 

induere  53. 

infamant  85. 

Infanticide  26,  34. 

infanticidium  8,  26,  33. 

Infants,  exposure  of  37. 

inficias  ire  39. 

infructuosi  in  negotiis  128,  131. 

ingenia  52,  96,  148. 

inire  130. 

innatum  et  infectum  42. 

inofficiosa  126. 

inquisitio  10. 

insania  circi  118. 

inscriptio  2. 

instrumentum  xxi,  61,  69,  141. 

insulae  47,  115. 

intelligi  subjacet  54. 

intelligere  47,  103. 

intentio  98,  134. 

interim  30,  76. 

Iphigenia  33. 

Irenaeus,  S.  4. 

Iromus  69. 

Isis  25. 

Issus  xvii. 

Italia  25,  41,  43,  92,  112,  125. 

Janus  41,  100. 

Jerome,  S.  viiff.,  155. 

Jerusalem,  council  of  35  ;  destruc- 
tion  of  x,  56,  64,  72. 

Jews  xvii,  55,  125;  confused  with 
Christians  xiv,  55  ;  general  state 
of  72  ;  in  Carthage  x ;  privileged 
in  religion  64,  71 ;  Roman  treaties 
with  98. 

Jocaste  121. 

Josephus  64,  69. 

Jovem  Christianum  33. 

Juba  69,  91. 

Judaea  79,  97. 

Judaei  22,  27,  55,  63 f.,  66,  71  f,  76. 
78,  140. 

Judaico  more  58. 

Judaism  xiv,  64. 

Julia,  lex  17. 

Julian,  emp.  130. 

Julianus,  Didius  xvi. 

Julius  Caesar  x. 

Juno  xi,  46  f.,  49  f.,  53,  87,  92,  94. 

Junonia  x. 


General  Index. 


165 


Jupiter  21,  33,  36..  41,  43,  47,  49, 
51  ff.,  64, 66,  73  f.,  90,  94  f.,  100  f, 
126  f.,  130. 

Justin  Martyr  xix,  4. 

Laberius  143. 

Lacedaemonian  cloak  24;   laws  17, 

138. 
Lacones  138. 
lacriniantes  32. 
Lactantius  xix. 
Laetus  xvi. 
Lais  50. 

Lampoons  on  emperors  110. 
Laomedon  51. 
Larentina  50,  93  f. 
Latin  versions  (African)  of  Scrip- 

tures  xiii,  77. 
Laurentia  50,  93  f. 
laurus,  inter  duas  111. 
Labadia  81. 
Leda  73. 
Legal  terms  used  by  Tertullian  1  f, 

7ff,  12  ff,   16  ff,  24,  27,  37  ff., 

69^,91  f,  98,  100,  102,  1 10,  123, 

130*  133  £>  137  f- 
Legio  fulminatrix  21. 
Lentuli  53. 
Leucas  86. 
Liber  25,  43,  46. 
Liberalia  129. 
libertini  23. 
licere  16. 
Licinia,  lex  23. 
limes  medius  146. 
litteraturae  xxi,  61,  139. 
locales  70. 

locorum  differentia  85. 
'  Lord,'  title  of  Emperor  106,  108. 
Lucania  19,  125. 
Lucullus  43. 
lumina  floruisse  43. 
Luna  53. 
Luperci  97. 
Lycurgus  17,  138. 
Lydia  84. 
Lyon  xv,  xvii. 

Macedones  36. 

Macedonia  47. 

1  Madness '  of  Christians  7. 

magister  sacrorum  31. 

Magistrates  xv  f,  7,  115,  149. 

magus  77,  85,  113,  131. 


majestas  38,  10 1,  110. 

Malum  82. 

manceps  42. 

mandata  principum  XI,  17. 

Manetho  69. 

manibus  expansis  103. 

Manichaeism  129. 

manticularius  131. 

manu  facta  T19. 

Marathon  138. 

Marcion  ix,  141. 

Marcomanni  xv,  115. 

Marcus  Aurelius,  character  of  viii, 

6,  20  f .,   140 ;  death  of  xv,  93  ; 

letter  of  2 1  ;  persecutor  xv,  2 1  f. ; 

'protector'  21  f.,  46. 
Mars  51,  97. 
Martia  xvi. 
Martial  7. 

Martyrdom,  efficacy  of  153. 
Martyrs,  Christian  xiii,  xv,  142. 
materiae  matrix  75  ;  sorores  45. 
Mater  magna  93. 
mathematici  6,  131. 
matrix  76. 
Mauri  115. 
Mauritania,  91,  115. 
Maximus,  S.  108. 
Mecenius  24. 
Medi  97. 
Megarenses  122. 
Melampus  81. 
meliores  parentes  37. 
Melito  of  Sardis  xv,  20,  22. 
Melitus  52. 
memoria  37. 
Menander  69. 
Mendesius  69. 
Menedemus  64. 
mensae  divinare  85. 
mercenarius  noxius  33,  58. 
Mercurius  33,  54. 
mereor  107. 
meridiani  54. 
Mesopotamia  xvii. 
metalla  47,  99,  102,  132. 
Military  oath  107,  117,  129;  terms 

used  by  Tertullian  3,  15  f.,  37,  67, 

90,93,119,  134,  137  f. 
militia  32,  45. 
militia  patriae  nostrae  32. 
Minerva  43,  48  f.,  53,  122. 
Mines,  penal  servitude  in  47,  99, 

102,  132. 


i66 


General  Index. 


Minos  88. 

Minucius  Felix  xviii. 

Minucius  Fundanus  22. 

miscere  76,  121. 

Mob-law  xv  f.,  115. 

modulus  75. 

monitor  103. 

Montanus  viii  f. 

mora  finis  106,  119. 

morticina  36. 

Moses  65  f.,  68,  80,  133. 

Mucius  Scaevola  150. 

multum  est  80. 

munerarii  132. 

muuicipali  consecratione  92. 

municipes  69. 

Musaeus  80. 

Mutinus  93. 

Narcissus  xvi,  m. 

Narinenses  92. 

Nature,  witness  to  God  60. 

nepotari  138. 

Neptunus  51. 

Nero  xiv,  12,  20,  46,  80,  100,  109. 

Nerva  xiv,  20. 

Nestorianism  76. 

New  prophecy  ix. 

Nicaea,   council  of  75  ;    defeat  of 

Niger  at  xvii. 
Niger,  Pescennius  xvi,  111  f. 
Nilus  124. 

nocturnae  convocationes  123. 
Norici  91. 
Nortia  92. 
nota  censoria  6. 
nubilabant  112. 
nudipedalia  126. 
Numa  81,  95,  97,  105. 
numerus  75. 
Numidia,  xii,  91. 
nutabat  140. 

Obba  49. 

obducere  130,  150. 

oblatio  9. 

obligatio  100. 

obsessa  3. 

obsoletant  54. 

'  Obstinacy'  of  Christians  7,  9,  39, 

98,  152. 
obstruere  gradum  98. 
occupare  143. 
occurrere  133. 


Ocriculani  92. 
Oedipus  36,  121. 
Oenotria  41. 
offerri  9,  131. 
officia  temporum  70. 
olitorium  49. 
Olympus  101. 
omnia  indiscreta  121. 
operatores  88. 
opinio  29. 
opinor  33. 
oppansum  56. 
oppignerare  24. 
orbita  23. 
ordines  68. 
Origen  xix,  4. 
origines  68. 
Orpheus  80. 
ostensor  43. 

Pabula  propria  83,  88. 

paenula  24. 

Pagan  ethics  132  ;  fortitude  150  f.  ; 
Philosophers,  borrowers  *  from 
Holy  Scripture  139;  poor  140. 

Paganism  xix  f. 

Palaestina  19,  125. 

palaestrica  111  f. 

Pallas  57. 

palmata  vestis  150. 

Pan  97. 

Pandateria  4. 

Panonia  xvi. 

Pantheon  2,  91. 

Papia  Poppaea,  lex  17. 

Paradise  142. 

paralyticos  restringere  77. 

paraturae  99. 

Paris  53. 

parricidae  112. 

parricidium  32  ff. 

Parthenii  112. 

Parthi  115. 

Parthian  war  xvii,  1 1 1  f. 

parum  est  23. 

parum  hoc  78. 

pascua  83. 

pater  sacrorum  31. 

Patriarchs  142. 

patrocinari  24. 

pejerare  101. 

Penance  119. 

perduellio  38. 

peregrina  2. 


General  Index. 


167 


perfundere  5,  126. 

Perpetua,  8.  XI, 

Persae  36,  57. 

Persecutions    20   f . ;    frequency   of 

xv  f. ;  cruelties  of  46,  104  ;  First 

xiv,  20,  80;  local  xiv,  xvi,  114. 
Pertinax  xvi,  II 2. 
Pessinus  53,  93. 
petitur  49. 
Phaethon  53. 
Philosophi  52,  81,  135  ff.,  140,  142, 

147  f. 
philosophiae  genus  135. 
Phoenices  69. 
Phoenicia  x. 

Phoenix,  fable  of  the  145. 
Phrygia  93. 
Phryne  50,  137. 
Pieria  80. 

Pilate,  Pontius  78.  f . ;  Acts  of  19. 
Pindar  51. 
pignerare  24,  48. 
Pisistratus  63. 
Piso  25. 
Pius,    Antoninus,    see    Antoninus 

Pius. 
Plato  42,  82,  88,  90,  125, 137  f.,  140. 
Platonici  15,  140  f. 
Plautus  4. 
Pliny  Secundus  xiv,  4,   6  ff.,   17; 

Letter  to  Trajan  xiv,  157. 
plumatus  73. 
plumbatis  102. 
Pluto  54. 

Poetae  51,  81,  88,  139,  142  f.,  148. 
pollicitatrix  86. 
pollinctor  49. 
Polycarp,  S.  xv,  99,  106. 
Polycrates  45. 
Pompeii  125. 
Pompeius,  Cnaeus  45,  56. 
Pomponia  Graecina  4. 
Pontus  43. 

Popular  hatred  of  Christians,  2,  12. 
portio  20,  75. 
postumare  68. 
praecellentia  85. 
praecipitare  83,  127. 
praeco  49. 

praedo  lavantium  131. 
praeenntes  103. 
praefari  52. 
praefectura  63. 
praegustare  123.  , 


praescribere  27,  141. 

praesentaneus  10 1. 

praesident  probati  seniores  119. 

praesidentes  9,  119. 

praesides  xviii,  I,  90,  152. 

praesumptio  38,  93,  98,  148. 

praeteresse  118. 

praeteritis  vobis  115. 

Praetorians,  the  xvi,  112. 

praevaricare  12. 

Prayer  before  meals  123;  for  em- 

perors  102  ff. ;  for  enemies  105  ; 

forms  of  103  ;  hours  of  123  ;  pos- 

ture   of  103,    105 ;   towards  the 

East  57. 
Priam  68. 
Priapus  93. 
Prienenses  137. 
primogenitus  77. 
princeps  17. 
principalis  17. 

Proconsul  of  Africa  x,  xviif.,  1, 134. 
proconsulatus  Tiberii  32. 
Proculus  79. 
procuranti  78. 
professio  130. 
prolatio  74. 
Prometheus  61. 
pronuntiare  8,  135. 
prophetia  66. 
proprietas  92. 
prosecare  33,  135. 
protector  21. 
Providence  64. 
providenter  70. 
Provincial  governors  xviii,  1. 
provocare  39,  137. 
Ptolemaeus  Philadelphus  63  f. 
publici  hostes  8,  109. 
pudicitia  73. 

pulsare  apud  conscientias  34. 
Punic  wars  x,  40. 
purgare  7,  18. 
Pyriphlegethon  142. 
Pyrrhon  152. 
Pyrrhus  84. 

Pythagoras  42,  59,  137,  140,  143. 
Pythagorici  15. 
Pythiae  titulus  145. 
Pythius  84. 

Quadratus  99. 
quaestuaria  49. 
qua  et  homo  20. 


i68 


General  Index. 


Quindecimviri  97. 
Quiris  92. 
Quirites,  110. 

Racematio  112. 

radius  ex  sole  75. 

Ratio  74,  78,  88. 

rationem  inire  130. 

recognitio  praeteritorum  67. 

refrigerium  123. 

regula  veritatis  xxi,  141  f. 

Regulus  150. 

relatum  in  archivis  78. 

religio   frugi  96  ;    illicita   xiii,   16, 

116;   licita   64,   71;    nova  xiii ; 

secundae  majestatis  1 10. 
religionis  est  instar  65. 
religiosi  crucis  56. 
Religious  liberty  92. 
reluminare  77. 
repraesentaneus  60,  101. 
repraesentari  59. 
reprobi  104. 
repudium  25. 
rescribere  9. 
rescriptum  17. 
resipiscere  60. 
resolvere  77. 
restringere  77. 
resurrectio  151. 
Resurrection  of  the  body  143  ff. ;  of 

Christ  79 ;    natural  analogies  of 

145  f. 
retardari  106. 

retractare  14,  16,  42,  92,  122. 
Eevelation,  witness  of  60. 
Rhadamanthus  88. 
Rhodians  122. 
Rhodos  125. 
Roman    Church    ix ;    clergy    viii ; 

Emperors,  apotheosis  of  41,  109  ; 

how  regarded  by  Christians  107  ; 

Empire, aspects  of  103, 106 ;  piety, 

early  96 ;  prosperity  93, 95 ;  senate 

xiii,  xviii,  19,  25,  III,  115. 
Rome  viii  ff.,  xvff.,  4,  20,  80,  92  f., 

126. 
Romulus  24,  50,  79. 
Rufinus  of  Aquileia  7. 
Rufinus,  Cornelius  23. 
Rule  of  Faith  59,  141. 
rumor  29. 

Sabaei  129. 


Sabbath  58. 

sacramentum  9,  26,  55,  68. 

Sacrifice,  the  Christian  38. 

Sacrifices,  heathen  38. 

Sacrilege  8,  12,  38,  54. 

sacro  an  arbitrio  33. 

saeculum  62,  67  f.,  70,  97,  106. 

salaria  135. 

Salii  41,  97,  122. 

salus  Caesaris  106,  113. 

Salvian  xi  f. 

Samos  47,  94. 

Samothracia  mysteria  2S. 

Sapientia  88. 

sarmenticii  150. 

Sarpedon  51. 

Satanas  82. 

Saturday  58. 

Saturnalia  129. 

Saturnia  41,  43. 

Saturnus  32  f.,  40  f.,  43,  48,  58,  65  f., 
94  f. 

scholae  bestiarium  1 1 1 . 

Sciapodes  31. 

Scipio  x,  45. 

scrinium  68. 

Scriptures,  antiquity  of  65  ;  divinity 
of  70 ;  public  reading  of  64,  84. 

scrupulositas  humana  140. 

Scythae  35. 

sectatores  69. 

securiores  37. 

semaxii  150. 

semen  sanguis  152. 

Semo  50. 

Senate,  Roman  xiii,  xviii,  19,  25, 
iii,  115. 

Seneca  6,  47,  132,  140,  152. 

senes  pueri  37. 

seniores  probati  119. 

Senones  126. 

Septuagint  63  f. 

Serapeum  64. 

Serapiacae  cenae  122. 

Serapis  25  f. 

Sermo  74,  88. 

Severus,  Septimius,  character  of 
17  f. ;  indulgent  to  Christians  4, 
18,  22  ;  proclaimed  emperor  xvi ; 
rescript  of  xv,  xvii,  16  ;  in  the 
East  xvii,  112;  victory  over  Al- 
binus  xvii,  112  ;  victory  over 
Niger  xvii. 

Sibylla  67  f. 


General  Index. 


169 


Sibylline  books  78,  97. 

sicarii  131. 

Sicilia  47,  125. 

si  forte  57,  127. 

Sigerii  112. 

signaculum  71. 

silicernium  49. 

silvam  caedere  17. 

silvestris  Koma  97. 

Simonides  136. 

Simon  Magus  50. 

simplicitas  veritatis  140. 

simpulum  49. 

singulares  Christiani  31. 

siphara  57. 

Sirenes  28. 

Sirmium  93. 

Socordius  87. 

Socrates  (eccles.  hist.)  xx. 

Socrates  (philosopher)  45,  52,  81, 
121,  135,  137. 

Sodoma  125. 

Sol  53,  57- 

solere  44. 

Solis  dies  58. 

Solon  66. 

solum  patris  filium  33. 

sortire  10. 

Soul,  materiality  of  83,  144 ;  im- 
materiality  of  144;  state  of,  after 
death  142';  witness  of,  to  God  60  f. 

Spain  47. 

Spartans  17,  24,  139. 

sparteoli  122. 

spectacula  117  f.,  129. 

Speusippus  137. 

Spiritus  74  f.,  78,  88. 

squamatus  73. 

statuas  defundere  151. 

status  76. 

Sterculius  93,  95. 

sterilitas  131. 

stare  125. 

Stoici  15,  140  f. 

Stoic  philosophy  6,  74,  132,  140  f. 

Stratonicus  122. 

strophae  53. 

structoriae  51. 

Subordination  of  the  Son  75  f. 

subscrrbi  23,  63. 

substantia  aeternitatis  147. 

substantiae  68. 

subnero  20. 

suffragium  14,  78. 


suggerere  63,  97  f.,  107. 

suggestus  57,  63. 

suggillare  15. 

suggillatio  44. 

Sulla  45. 

Sumptuary  laws  23. 

Sun,  worship  of  57. 

Sunday,  observance  of  58. 

superficies  55. 

superinduti  147. 

supervenire  de  caelo  41. 

suppetit  82. 

supputatio  saeculi  65. 

suspicere  64,  90,  107. 

suspirare  53. 

sustinere  32,  53,  96,  113. 

Sutrini  92. 

synodi  deus  50. 

Syria  xvi  f,  19,  78,  91,  112. 

Tabella  13. 

tabernaculum  54. 

tabularii  122. 

Tacitus  55  f. 

tangere  de  caelo  147. 

Tanib  xi,  49. 

tanti,  quanti  3,  152. 

Tarpeii  125. 

Tarquinius  Priscus  97. 

Tauricae  fabulae  33. 

templatim  130. 

Temples,  heathen,  depositories  of 
treasure  101. 

tempora  62,  70. 

tempus  67. 

tentamenta  36. 

tentatus  83. 

terrae  filii  41. 

Tertullianus,  birth  and  parentage 
vii,  62  ;  conversion  vii,  xiii ;  chi- 
liastic  opinions  146;  death  ix  ; 
eloquence  vii,  xviii ;  founder  of 
School  of  Apologists  xviii  ;  lapse 
into  Montanism  viii ;  legal  know- 
ledge  vii ;  priest  viii ;  rhetorician 
vii,  xviii ;  style  xviii ;  visit  to 
Rome  viii ;  writings  ix,  1 9. 

testimonium  perhibere  40 ;  reddere 

52>  J36. 
Testimony  of  the  Soul  60  f. 
Thales  66,  136,  145. 
Thallus  40,  65,  69. 
Thanatius  87. 
theatrum  24,  118. 


170 


General  Index. 


Thebani  139. 

vacare  3,  43,  63. 

Themistocles  45. 

Valentia  92. 

Theopompus  68. 

Valentinus  ix,  74,  141. 

thesaurus  xxi,  139. 

Varro  52. 

Three  Orders  120. 

vasa  Samia  96. 

Thundering  Legion  21. 

vectigalia  templorum  48,  130. 

Thurii  137. 

vectigalis  libertas  64. 

Thyestes  121. 

venae  68. 

Tiberii  proconsulatus  32. 

venenarii  131. 

Tiberis  110,  124. 

Venus  51,  53. 

Tiberius  6,  19,  25,  27,  32,  79,  108, 

venustates  53. 

"3,  «5« 

Verbum  74,  77. 

Titani  65. 

vernacula  plebs  110. 

titulus    2,    23,   40,   100,    124,    ] 

28, 

vernaculae  litterae  63. 

131  f.,  145,148,  151. 

vernaculus  69,  93. 

Titus  xiv,  22. 

Verus,  Lucius  22,  111. 

Torture  11,  46,  105,  148,  150. 

Vespasian  xiv,  22,  64. 

Tradition  142. 

vestales  97. 

tradux  29,  37. 

vetus  decretum   19  ;  instrumentum 

trahens  homines  28. 

61,  141. 

Trajan,  correspondence  with  Pliny 

vicatim  130. 

xiv,  8  f.,  22,  158;  policy  of, 

to- 

vice  99,  108. 

wards  Christians  xivf.,  9,  22. 

Victoriae  57. 

Transmigration  of  souls  143. 

viderit  56,  93,  129. 

Treason  12,  38. 

Vienna  93. 

Trevoux,  plain  of  xvii. 

Vienne  xv. 

Trinity,  Holy  75. 

vilitas  123. 

Trithemius  vii. 

Vincent  Lerin.  vii,  156. 

Trojanus  51,  65,  93. 

vindemia  112. 

Trophonius  81. 

Virtus  74,  78,  88. 

trulla  48. 

virtutes  63. 

Tuccia  84. 

Visidianus  92. 

Tullius  Cicero  45,  152. 

Vitellius  6. 

tunc  et  39. 

Volsinienses  92. 

Tusci  96. 

Volsinii  125. 

Tuscia  125. 

vulgus  xv,  111,  115,  149. 

Tutinus  93. 

Twelve  Tables,  laws  of  xiii,  18. 

tyrannis  137. 

xystus  118. 

Unitas  substantiae  75. 

unitio  76. 

Zacharias  66. 

unum  est  tempus  67,  71. 

Zeno74,  137,  i5of- 

II. 


atroKapTeprjois  17*  138. 
dcpopifffMos  119. 

Tva>Oi  oeavrdv  145. 

deirrva  Oveoreia  26. 

evooois  Kad'  viroOTaoiv  76. 
k£op.o\6yr)Ois  119. 


erjpiofiAxvs  33- 

KaTexov,  to  106. 
Koopios  59. 
Kpacris  76. 

K&pi)    3. 

A070S  74»  77- 


Index  of  Texts. 


171 


OibiiToSeiot  ni£(is  26. 
d/ioovcriov  75. 
vvokoittjs  58. 
ovpavoirerus  41. 
ox*°s  137- 
trapaXvcx)  77. 
TraidofiavTua  85. 


■npofioX-q  74. 
avvacpda  76. 
avvxvois  7 ^- 
avvQpovoi  50. 

wX»7  17. 
XpijffTifc  15. 


INDEX   OF   TEXTS. 


Genesis. 

xxi.  36 

.        70 

iii.  14  .     . 

.     .        27 

vi.  2     .     .     .     82, 

113 

35 

107 

xxxiv.  31  . 

•        83 

iv.  16  ff.    . 

.     .       64 

ix.  4«.      ... 
xlii.  15      .     .     . 

HOSEA. 

iii.  4     .     .     .     .        72 

vi.  41   .     . 
ix.  26  .     . 
ix.  49  .     . 

122 

•     •    "    72 
.       88 

Leviticus. 

x.  3      .     . 

.        72 

x.  17     .     . 

.     .       88 

xvii.  ioff.      .    . 

35 
36 

JOEL. 

xx.  36  .      . 

•      M7 

xxii.  8       ... 

i.  18     .     . 

•        83 

xxiii.  20  ff. 

.     .       78 

xxvi.  22    .     .     . 

70 

ii.  28  ff.    . 

61,  73 

S.  John. 

Deuteronomy 

Amos. 

i.  8       .     . 
iii.  10  .     . 

.     .       40 

.     .       78 

viii.  19      .     .     . 

73 

viii.  9  .     . 

75 

iv.  24  .     . 

•       75 

xi.  16  f.     .     .     . 

73 

S.  Matthew. 

v.  30    .     . 

.    .       40 

xxviii.  15  ff.  .     . 

73 

v.  44    . 

•      105 

x.  30     .     . 

•       74 

1  Samuel. 

▼•  45     • 

.      127 

xii.  24 

•    •     H5 

viii.  6f.     .     .     . 

72 

vii.  3    . 
vii.  22  . 

122 

.       88 

xv.  18  .     . 
xix.  33      . 

.     .     .    1 

.     .       78 

PSALMS. 

viii.  16 

•       77 

Act 

3. 

xxii.  1-18      .     . 

78 

viii.  29 

88 

x.  41    .     . 

•       79 

xxxviii.  5       .     . 

66 

x.  22     . 

1 

xiii.  15      . 

64 

lxvi.  12     .     .     . 

123 

x.  36     . 

•        27 

xiv.  12 

41 

xi.  12  . 

.      119 

xv.  20 

35>  36 
.       64 

ISAIAH. 

xiii.  28  ff. 

.     .      127 

XV.  21 

vi.  9  f.       ... 

77 

xiii.  49 

.      127 

xvii.  18     . 

.       61 

vii.  14 

76 

xvi.  21 

.       78 

xviii.  2 

15 

xl.4     .     . 

70 

xviii.  18 

.      119 

xxv.  16     . 

•    •    7 

xliv,  ff.      . 

45 

xxiv.  12 

•       7o 

xxviii.  6    . 

.    .       41 

xliv.  3f.    . 
liii.       .     . 

61 

78 

xxiv.  35 
xxiv.  6j 

.      146 

.       70 

Eoma 
i.  16     .     . 

srs. 

1XV.  2     .       . 

78 

xxv.  32 

127 

•      72 

xxv.  41     . 

.       89 

i.  20  f. 

60 

Jekemiah. 

xxvii.  23  f. 

•       79 

i.  21     .     . 

vi.  22  .     . 

126 

77 

ii.  12    .     .     .     . 

78 

S.  Ma 

RK. 

xiii.  1  f.     . 

105,  107 

vi.  30  .     .     .     . 

104 

iv.  37   .     . 

•       77 
.       78 
.     132 

I  COKINT 

HIANS. 

Ezekiel. 

viii.  31 
xv.  26 

iv.  1 2  f.     . 

•    105 

iv.  44  .     .     .     . 

36 

v.  3  ff. .     . 

.     119 

v.  8  ff.       ... 

73 

S.  Lui 

CE. 

vii.  31  .     . 

.    .     146 

v.  17     .      .      .      . 

70 

i.  52     .     . 

.          70 

xii.  13  .     . 

121 

xxi.  31      . 

70 

iii.  1     . 

.          78 

xv.  36  .     . 

•        145 

172 


Index  of  Texts. 


2  CORINTHIANS. 

2  Thessalonians. 

Hebrews. 

v.  4       ....      147 

ii.  2-1 1     .     .     . 

106 

xi.  13  .     .     .     . 

.       2 

Ephesians. 

I  TlMOTHY. 

xiii.  15      .     .     . 

IO4 

iv.  1 1  f.     .     .     .       30 

i.  18     .     .     .     . 

66 

1  Peter. 

iv.  13  .     .     .     .      133 

i.  20     .     .     .     . 

119 
105 
119 
123 

ii.  11     .     .     .     . 

.       2 

Philippians. 

ii.  2      .... 

iii.  2     .     .     .     . 

ii.  13    .     .     .     . 
iii.  9     .     .     .     . 

io5 
I05 

i.  23     .     .     .     .      I28 

iv.  5     .     .     .     . 

iv.  15  f.     .     .     . 

132 

iii.  11  ....      133 

2  Peter. 

COLOSSIANS. 

2  TlMOTHY. 

i.  8       .... 

ii.  4      .... 

88 

72 

ii.  5  f-  •     •     •     • 

62 

i.   15       ....          77 

m.  2     .     .     .     .      128 

iii.  8     .     .     .     . 

104 

I   JOHN. 

TlTUS. 

ii.  17    -     .     .     . 

146 

1  Thessalonians. 

i.  6 

119 

JUDE. 

v.  21     .     .     .     .        xx    1 

iii.  1     .     .     .     . 

io5 

6 

"3 

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THE  HOLY  SCRIPTURES,  ETC. 
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S.T.P.     8vo.     7s.  6d. 


3.    ECCLESIASTICAL   HISTORY,   ETC. 


Baedae  Historia  Ecclesiastica. 

Edited,  with  English  Notes,  by 
G.  H.  Moberly,  M.A.  Crown  8vo. 
ios.  6d. 

Bi gg.  The  Christian  Platonists 

of  Alexandria;  being  the  Bampton 
Lectures  for  1886.  By  Charles  Bigg, 
D.D.     8vo.     ios.  6d. 

Bingham's  Antiquities  of  the 

Christian  Church,  and  other  Works.  10 
vols.     8vo.     3I.  35. 

Bright.     Chapters    of   Early 

English  Church  History.  By  W.  Bright, 
D.D.     Second  Edition.     8vo.     I2s. 

Burnefs  History  oftlie  Refor- 

mation  of  the  Church  of  England.  A 
new  Edition.  Carefully  revised,  and 
the  Records  collated  with  the  ori- 


ginals,  by  N.  Pocock,  M.A.  7  vols. 
8vo.     il.  ios. 

CardwelFs  Documentary  An- 

nals  of  the  Reformed  Church  of  England  ; 
being  a  Collection  of  Injunctions, 
Declarations,  Orders,  Articles  of 
Inquiry,  etc.  from  1546  to  17 16.  2 
vols.     8vo.     i8s. 

Councils    and    Ecclesiastical 

Documents  relating  to  G/reat  Britain  and 
Ireland.  Edited,  after  Spelman  and 
Wilkins,  by  A.  W.  Haddan,  B.D., 
and  W.  Stubbs,  D.D.  Vols.  I  and 
III.  Medium  8vo.  each  il.  is. 
Vol.   II,    Part   I.     Medium   8vo. 

ios.  6d. 
Vol.  II,  Part  II.    Church  of  Ireland  ; 

Memorials   of  St.   Patrick.      Stiff 

covers,  3S.  6d. 


London:   Henry  Frowde,  Amen  Corner,  E.C. 


ENGLISH  THEOLOGY. 


Fuller's    Church   History    of 

Britain.  Edited  by  J.  S.  Brewer, 
M.A.     6  vols.     8vo.     iZ.  igs. 

Gibson's  Synodus  Anglicana. 

Edited  by  E.  Cardwell,  D.D.  8vo. 
6s. 

Hamilton's  (Archbishop  John) 

Catechism,  1552.  Edited,  with  In- 
troduction  and  Glossary,  by  Thomas 
Graves  Law,  Librarian  of  the  Signet 
Library,  Edinburgh.  With  a  Pre- 
face  by  the  Kight  Hon.  W.  E.  Glad- 
stone.     Demy  8vo.     12S.  6d. 

Hussey.     Rise  of  the  Papal 

Power,  traced  in  three  Lectures.  By 
Robert  Hussey,  B.D.  Second  Edition. 
Fcap.  8vo.     4S.  6d. 

John,  Bishop  of  Ephesus.   The 

Third  Part  of  his  Ecclesiastical  History. 
[In  Syriac.]  Now  first  edited  by 
William  Cureton,  M.  A.  4_to.   il.  I2s. 

The  same,  translated  by 

R.  Payne  Smith,  M.A.     8vo.     ios. 

Le    Neve'8    Fasti    Ecclesiae 

Anglicanae.  Corrected  and  continued 
from  1715  to  1853  by  T.  Duffus 
Hardy.     3  vols.     8vo.     il.  is. 

Noelli  (A.)  Catechismus  sive 

prima  institutio    disciplinaque  Pietatis 


Christianae  Latine  explicata.  Editio 
nova  cura  Guil.  Jacobson,  A.M.  8vo. 
5s.  6d. 

Reeords  of  the  Reformation. 

The  Divorce,  1527-153 3.  Mostly  now 
for  the  first  time  printed  from  MSS. 
in  the  British  Museum  and  other 
Libraries.  Collected  and  arranged 
by  N.  Pocock,  M.A.  2  vols.  8vo. 
il.  i6s. 

Reformatio  Legum  Ecclesias- 

tiearum.  The  Eeformation  of  Eccle- 
siastical  Laws,  as  attempted  in  the 
reigns  of  Henry  VIII,  Edward  VI, 
and  Elizabeth.  Edited  by  E.  Card- 
well,  D.D.     8vo.     6s.  6d. 

Shirley.     Some  A  ccount  of  the 

Church  in  the  Apostolic  Age.  By  W.W. 
Shirley,  D.D.  Second  Edition.  Fcap. 
8vo.     3s,  6d. 

Stillingneet^s    Origines    Bri- 

tannicae,  with  Lloyd's  Historical 
Account  of  Church  Government. 
Edited  by  T.  P.  Pantin,  M.A.  2 
vols.     8vo.     ios. 

Stubbs.     Registrum  Sacrum 

Anglicanum.  An  attempt  to  exhibit 
the  course  of  Episcopal  Succession 
in  England.  By  W.  Stubbs,  D.D. 
Small  4-to.     8s.  6d. 


4.    ENGLISH  THEOLOGY, 


Bradley.       Lectures    on    the 

Book  of  Job.  By  George  Granville 
Bradley,  D.D.,  Dean  of  Westmin- 
ster.     Crown  8vo.     7s.  6d. 

Lectures  on  Ecclesiastes. 


By  G.  G.  Bradley,  D.D.,  Dean  of 
Westminster.     Crown  8vo.     4S.  6d. 


Bull*s    Works,   with  Nelsorts 

Life.     Edited  by  E.  Burton,  D.D. 

8  vols.     8vo.     2l.  gs* 

Burnefs    Exposition    of   the 

XXXIX  Articles.     8vo.     p. 

Butler^s  Works.    %  vols.    8vo. 

IIS. 


Oxford:   Clarendon  Press. 


ENGLISH  THEOLOGY. 


Combers   Companion  to  the 

Temple ;  or  a  Help  to  Devotion  in 
the  use  of  the  Common  Prayer. 
7  vols.     8vo.     il.  ns.  6d. 

Cranmer's  Works.      Collected 

and  arranged  by  H.  Jenkyns,  M.A., 
Fellow  of  Oriel  College.  4  vols. 
8vo.     il.  ios. 


Theologicum 


Enchiridion 

Anti-Romanum. 

Vol.  I.  Jeremy  Taylor's  Dissua- 
sive  from  Popery,  and  Treatise 
on  the  Keal  Presence.    8vo.  8s. 

Vol.  II.  Barrow  on  the  Suprem- 
acy  of  the  Pope,  with  his  Dis- 
course  on  the  Unity  of  the 
Church.     8vo.     Js.  6d. 

Vol.  III.  Tracts  selected  from 
Wake,  Patrick,  Stillingfleet, 
Clagett,  and  others.    8vo.    1  is. 

GreswelPs  Harmonia  Evan- 

gelica.     Fifth  Edition.     8vo.     gs.  6d. 

HalPs  Works.     Edited  by  P. 
Wynter,  D.D.   10  vols.  8vo.  $1.  %s. 

Heurtley.      Harmonia  Sym- 

bolica :  Creeds  of  the  Western  Church. 
By  C.  Heurtley,  D.D.    8vo.    6s.  6d. 

Homilies  appointed  to  be  read 

in  Churches.  Edited  by  J.  Griffiths, 
M.A.     8vo.     7s.  6d. 

Hooker's  Works,  with  his  Life 

by  Walton,  arranged  by  John  Keble, 
M.A.  Seventh  Edition.  Revised  by 
R.  W.  Church,  M.A.,  Dean  of  St. 
Paul's,  and  F.  Paget,  D.D.  3  vols. 
medium  8vo.     il.  i6s. 


the  Text  as  arranged  by 


J.  Keble,  M.A.     2  vols.    8vo.    ns. 


Jackson's  (Dr.  Thomas)  Works. 
12  vols.     8vo.     $1.  6s. 

JewePs  Works.     Edited  by  R. 

W.  Jelf,  D.D.  8  vols.  8vo.  i7.  ios. 
Martineau.     A  Study  of  Me- 

ligion :  its  Sources  and  Contents.  By 
James  Martineau,  D.D.  2  vols.  8vo. 
il.  4S. 

Patriek^s   Theological   Works. 

9  vols.     8vo.     i^.  is. 

Pearson'8   Exposition  of  the 

Creed.  Revised  and  corrected  by 
E.  Burton,  D.D.  Sixth  Edition.  8vo. 
ios.  6d.  t 

Minor  Theological  Works. 

Edited  with  a  Memoir,  by  Edward 
Churton,  M.A.    2  vols.    8vo.    ios. 

Sanderson'8  Works.  Edited 
by  W.  Jacobson,  D.D.  6  vols.  8vo. 
iZ.  ios. 

Stillingfleetfs  Origines  Sacrae. 

2  vols.     8vo.     gs. 

Rational  Account  of  the 

Orounds  of  Protestant  Religion ;  being 
a  vindication  of  Archbishop  Laud's 
Relation  of  a  Conferenee,  etc.  2 
vols.     8vo.     ios. 

WalPs  History  oflnfant  Bap- 

tism.  Edited  by  H.  Cotton,  D.C.L. 
2vols.     8vo.     il.  is. 

WaterlancTs  Works,  with  Life, 

by  Bp.  Van  Mildert.  A  new  Edition, 
with  copious  Indexes.   6  vols.    8vo. 

2l.   IIS. 

Review  of  the  Doctrine 

of  the  Eucharist,  with  a  Preface  by 
the  late  Bishop  of  London.  Crown 
8vo.     6s.  6d. 


London:  Henry  Frowde,  Amen  Corner,  E.C 


« 


LITURGIOLOGY. 


Wheatly'8  Illustration  of  the 

Book  of  Common  Prayer.     8vo.     $s. 

Wyclif.     A  Catalogue  of  the 

Original  Works  of  John    Wyclif.     By 
W.  W.  Shirley,  D.D.    8vo.    35.  6d, 


Wyelif.  Select  English  Works. 
By  T.  Amold,  M.A.  3  vols.  8vo. 
il.  is. 

Trialogus.      With    the 

Supplement  now  first  edited.     By 
Gotthard  Lechler.     8vo.    *js. 


5.    LITURGIOLOGY. 


Cardweirs  Two  Books  of  Com- 

mon  Prayer,  set  forth  by  authority 
in  the  Reign  of  King  Edward  VI, 
compared  with  each  other.  Third 
Edition.    8vo.     7s. 

History  of  Conferences 

on  the  Book  of  Common  Prayer  from 
15  51  to  1690.  Third  Edition.  8vo. 
7«.  6d. 

Hammond.  Liturgies,  Eastem 

and  Western.  Edited,  with  Intro- 
duction,  Notes,  and  a  Liturgical 
Glossary,  by  C.  E.  Hammond,  M.A. 
Crown  8vo.     ios.  6d. 

An  Appendix  to  the  above,  crown 
8vo.  paper  covers,  is.  6d. 

Leofrie  Missal,  The,  as   used 

in  the  Cathedral  of  Exeter  during 
the  Episcopate  of  its  first  Bishop, 
a.d.  1050-1072  ;  together  with  some 
Account  of  the  Red  Book  of  Derby, 
the  Missal  of  Robert  of  Jumieges, 


and  a  few  other  early  MS.  Service 
Books  of  the  English  Church. 
Edited,  with  Introduction  and 
Notes,  by  F.E.  Warren,  B.D.,  F.S.A. 
4to.  half  morocco,  il.  15S. 

Maskell.    Ancient  Liturgy  of 

the  Church  of  England,  according  to 
the  uses  of  Sarum,  York,  Hereford, 
and  Bangor,  and  the  Roman  Liturgy 
arranged  in  parallel  columns,  with 
preface  and  notes.  By  W.  Maskell, 
M.A.     Third  Edition.     8vo.     15S. 

Monumenta    Eitualia 

Ecclesiae  Anglicanae.  The  occasional 
Offices  of  the  Church  of  England 
according  to  the  old  use  of  Salisbury, 
the  Prymer  in  English,  and  other 
prayers  and  forms,  with  disserta- 
tions  and  notes.  Second  Edition. 
3  vols.     8vo.     2l.  ios. 

Warren.      The   Liturgy   and 

Ritual  of  the  Celtic  Church.  By  F.  E. 
Warren,  B.D.     8vo.     145. 


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