Chapter VII.87    Comp. The Apology, cc. vii, viii.—The Christians Defamed. A Sarcastic Description of Fame; Its Deception and Atrocious Slanders of the Christians Lengthily Described.

Whence comes it to pass, you will say to us, that such a character could have been attributed to you, as to have justified the lawmakers perhaps by its imputation? Let me ask on my side, what voucher they had then, or you now, for the truth of the imputation? (You answer,) Fame. Well, now, is not this—

“Fama malum, quo non aliud velocius ullum?”88    Æneid. iv. 174.   “Fame, than which never plague that runs   Its way more swiftly wins.”—Conington.

Now, why a plague,89    “A plague” = malum. if it be always true? It never ceases from lying; nor even at the moment when it reports the truth is it so free from the wish to lie, as not to interweave the false with the true, by processes of addition, diminution, or confusion of various facts. Indeed,90    Quid? quod “Yea more.” such is its condition, that it can only continue to exist while it lies. For it lives only just so long as it fails to prove anything. As soon as it proves itself true, it falls; and, as if its office of reporting news were at an end, it quits its post: thenceforward the thing is held to be a fact, and it passes under that name. No one, then, says, to take an instance, “The report is that this happened at Rome,” or, “The rumour goes that he has got a province;” but, “He has got a province,” and, “This happened at Rome.” Nobody mentions a rumour except at an uncertainty, because nobody can be sure of a rumour, but only of certain knowledge; and none but a fool believes a rumour, because no wise man puts faith in an uncertainty. In however wide a circuit91    Ambitione. a report has been circulated, it must needs have originated some time or other from one mouth; afterwards it creeps on somehow to ears and tongues which pass it on92    Traduces. and so obscures the humble error in which it began, that no one considers whether the mouth which first set it a-going disseminated a falsehood,—a circumstance which often happens either from a temper of rivalry, or a suspicious turn, or even the pleasure of feigning news. It is, however, well that time reveals all things, as your own sayings and proverbs testify; yea, as nature herself attests, which has so ordered it that nothing lies hid, not even that which fame has not reported. See, now, what a witness93    Prodigiam. The word is “indicem” in The Apology. you have suborned against us: it has not been able up to this time to prove the report it set in motion, although it has had so long a time to recommend it to our acceptance. This name of ours took its rise in the reign of Augustus; under Tiberius it was taught with all clearness and publicity;94    Disciplina ejus illuxit. under Nero it was ruthlessly condemned,95    Damnatio invaluit. and you may weigh its worth and character even from the person of its persecutor. If that prince was a pious man, then the Christians are impious; if he was just, if he was pure, then the Christians are unjust and impure; if he was not a public enemy, we are enemies of our country: what sort of men we are, our persecutor himself shows, since he of course punished what produced hostility to himself.96    Æmula sibi. Now, although every other institution which existed under Nero has been destroyed, yet this of ours has firmly remained—righteous, it would seem, as being unlike the author (of its persecution). Two hundred and fifty years, then, have not yet passed since our life began. During the interval there have been so many criminals; so many crosses have obtained immortality;97    Divinitatem consecutæ. so many infants have been slain; so many loaves steeped in blood; so many extinctions of candles;98    See above, c. ii. note. so many dissolute marriages. And up to the present time it is mere report which fights against the Christians. No doubt it has a strong support in the wickedness of the human mind, and utters its falsehoods with more success among cruel and savage men. For the more inclined you are to maliciousness, the more ready are you to believe evil; in short, men more easily believe the evil that is false, than the good which is true. Now, if injustice has left any place within you for the exercise of prudence in investigating the truth of reports, justice of course demanded that you should examine by whom the report could have been spread among the multitude, and thus circulated through the world. For it could not have been by the Christians themselves, I suppose, since by the very constitution and law of all mysteries the obligation of silence is imposed. How much more would this be the case in such (mysteries as are ascribed to us), which, if divulged, could not fail to bring down instant punishment from the prompt resentment of men! Since, therefore, the Christians are not their own betrayers, it follows that it must be strangers. Now I ask, how could strangers obtain knowledge of us, when even true and lawful mysteries exclude every stranger from witnessing them, unless illicit ones are less exclusive? Well, then, it is more in keeping with the character of strangers both to be ignorant (of the true state of a case), and to invent (a false account). Our domestic servants (perhaps) listened, and peeped through crevices and holes, and stealthily got information of our ways.  What, then, shall we say when our servants betray them to you?99    i.e., What is the value of such evidence? It is better, (to be sure,)100    We have inserted this phrase as the sentence is strongly ironical. for us all not to be betrayed by any; but still, if our practices be so atrocious, how much more proper is it when a righteous indignation bursts asunder even all ties of domestic fidelity?  How was it possible for it to endure what horrified the mind and affrighted the eye? This is also a wonderful thing, both that he who was so overcome with impatient excitement as to turn informer,101    Deferre, an infinitive of purpose, of which construction of our author Oehler gives examples. did not likewise desire to prove (what he reported), and that he who heard the informer’s story did not care to see for himself, since no doubt the reward102    Fructus. is equal both for the informer who proves what he reports, and for the hearer who convinces himself of the credibility103    Si etiam sibi credat. of what he hears. But then you say that (this is precisely what has taken place):  first came the rumour, then the exhibition of the proof; first the hearsay, then the inspection; and after this, fame received its commission. Now this, I must say,104    Quidem. surpasses all admiration, that that was once for all detected and divulged which is being for ever repeated, unless, forsooth, we have by this time ceased from the reiteration of such things105    Talia factitare. (as are alleged of us). But we are called still by the same (offensive) name, and we are supposed to be still engaged in the same practices, and we multiply from day to day; the more106    We read “quo,” and not “quod,” because. we are, to the more become we objects of hatred. Hatred increases as the material for it increases. Now, seeing that the multitude of offenders is ever advancing, how is it that the crowd of informers does not keep equal pace therewith? To the best of my belief, even our manner of life107    Conversatio. has become better known; you know the very days of our assemblies; therefore we are both besieged, and attacked, and kept prisoners actually in our secret congregations. Yet who ever came upon a half-consumed corpse (amongst us)? Who has detected the traces of a bite in our blood-steeped loaf? Who has discovered, by a sudden light invading our darkness, any marks of impurity, I will not say of incest, (in our feasts)? If we save ourselves by a bribe108    This refers to a calumny which the heathen frequently spread about the Christians. from being dragged out before the public gaze with such a character, how is it that we are still oppressed? We have it indeed in our own power not to be thus apprehended at all; for who either sells or buys information about a crime, if the crime itself has no existence? But why need I disparagingly refer to109    Detrectem or simply “treat of,” “refer to,” like the simple verb “tractare.” strange spies and informers, when you allege against us such charges as we certainly do not ourselves divulge with very much noise—either as soon as you hear of them, if we previously show them to you, or after you have yourselves discovered them, if they are for the time concealed from you? For no doubt,110    The irony of all this passage is evident. when any desire initiation in the mysteries, their custom is first to go to the master or father of the sacred rites.  Then he will say (to the applicant), You must bring an infant, as a guarantee for our rites, to be sacrificed, as well as some bread to be broken and dipped in his blood; you also want candles, and dogs tied together to upset them, and bits of meat to rouse the dogs.  Moreover, a mother too, or a sister, is necessary for you. What, however, is to be said if you have neither? I suppose in that case you could not be a genuine Christian. Now, do let me ask you, Will such things, when reported by strangers, bear to be spread about (as charges against us)? It is impossible for such persons to understand proceedings in which they take no part.111    Diversum opus. The first step of the process is perpetrated with artifice; our feasts and our marriages are invented and detailed112    Subjiciuntur “are stealthily narrated.” by ignorant persons, who had never before heard about Christian mysteries. And though they afterwards cannot help acquiring some knowledge of them, it is even then as having to be administered by others whom they bring on the scene.113    Inducunt. Besides, how absurd is it that the profane know mysteries which the priest knows not!  They keep them all to themselves, then,114    It is difficult to see what this “tacent igitur” means without referring to the similar passage in The Apology (end of c. viii.), which supplies a link wanted in the context.  “At all events,” says he, “they know this afterward, and yet submit to it, and allow it. They fear to be punished, while, if they proclaimed the truth, they would deserve universal approbation.”  Tertullian here states what the enemies of the Christians used to allege against them. After discovering the alleged atrocities of their secret assemblies, they kept their knowledge forsooth to themselves, being afraid of the consequences of a disclosure, etc. and take them for granted; and so these tragedies, (worse than those) of Thyestes or Œdipus, do not at all come forth to light, nor find their way115    We have for convenience treated “protrahunt” (q.d. “nor do they report them”) as a neuter verb. to the public. Even more voracious bites take nothing away from the credit116    Even worse than Thyestean atrocities would be believed of them. of such as are initiated, whether servants or masters. If, however, none of these allegations can be proved to be true, how incalculable must be esteemed the grandeur (of that religion) which is manifestly not overbalanced even by the burden of these vast atrocities! O ye heathen; who have and deserve our pity,117    Miseræ atque miserandæ. behold, we set before you the promise which our sacred system offers. It guarantees eternal life to such as follow and observe it; on the other hand, it threatens with the eternal punishment of an unending fire those who are profane and hostile; while to both classes alike is preached a resurrection from the dead.  We are not now concerned118    Viderimus. about the doctrine of these (verities), which are discussed in their proper place.119    See below, in c. xix. Meanwhile, however, believe them, even as we do ourselves, for I want to know whether you are ready to reach them, as we do, through such crimes. Come, whosoever you are, plunge your sword into an infant; or if that is another’s office, then simply gaze at the breathing creature120    Animam. dying before it has lived; at any rate, catch its fresh121    Rudem, “hardly formed.” blood in which to steep your bread; then feed yourself without stint; and whilst this is going on, recline.  Carefully distinguish the places where your mother or your sister may have made their bed; mark them well, in order that, when the shades of night have fallen upon them, putting of course to the test the care of every one of you, you may not make the awkward mistake of alighting on somebody else:122    Extraneam. you would have to make an atonement, if you failed of the incest. When you have effected all this, eternal life will be in store for you. I want you to tell me whether you think eternal life worth such a price. No, indeed,123    Immo idcirco. you do not believe it: even if you did believe it, I maintain that you would be unwilling to give (the fee); or if willing, would be unable. But why should others be able if you are unable? Why should you be able if others are unable?  What would you wish impunity (and) eternity to stand you in?124    Quanto constare. Do you suppose that these (blessings) can be bought by us at any price? Have Christians teeth of a different sort from others? Have they more ample jaws?125    “An alii ordines dentium Christianorum, et alii specus faucium?” (literally, “Have Christians other sets of teeth, and other caverns of jaws?”) This seems to refer to voracious animals like the shark, whose terrible teeth, lying in several rows, and greediness to swallow anything, however incongruous, that comes in its way, are well-known facts in natural history. Are they of different nerve for incestuous lust? I trow not. It is enough for us to differ from you in condition126    Positione. by truth alone.

7. Unde ergo, inquitis, tantum de vobis famae licuit, cujus testimonium suffecerit forsitan conditoribus legum? Quis, oro, sponsor aut illis tunc aut exinde vobis de fide? Fama est. Nonne haec est: Fama malum, quo non aliud velocius ullum. (Virg. Aeneid. IV, 174.)Cur malum, si vera semper sit, non mendacio 0566C plurimum ? quae ne tum quidem cum vera defert, a libidine mendacii cessat, ut non falsa veris intexat adjiciens, detrahens, varietate confundens. Quid, quod ea conditio illi, ut nonnisi cum mentitur perseveret; tamdiu enim vivit, quamdiu non probat quidquam; siquidem approbata cadit, et quasi officio nuntiandi functa decedit; exinde res tenetur, res nominatur; nec quisquam dicit, verbi gratia: hoc Romae aiunt factum; aut: fama est, illum provinciam sortitum; sed: ille provinciam sortitus est, et: hoc factum est Romae. Nemo famam nominat, nisi incertus, quia nemo sit fama, sed conscientia certus; nemo famae credit, nisi stultus, quia sapiens non credit incerto. Fama, quantacumque ambitione diffusa est, ab uno aliquando ore exorta sit necesse est, 0566D exinde in traduces quodammodo linguarum et aurium 0567A serpit et modicum originum vitium rumores obscurat, ut nemo recogitet, ne primum illud os mendacia seminaverit, quod saepe fit aut aemulationis ingenio, aut suspicionis arbitrio, aut etiam nova mentiendi voluptate. Sed bene, quod omnia tempus revelat, testibus sententiis et proverbiis vestris, ipsaque natura, quae ita ordinata est, ut nihil lateat, etiam quod fama non prodidit. Videte, qualem prodiciam adversus nos subornastis, quia quod semel detulit tantoque tempore ad fidem corroboravit, usque adhuc probare non potuit. Principe Augusto nomen hoc ortum est, Tiberio disciplina ejus illuxit, sub Nerone damnatio invaluit, ut jam hinc de persona persecutoris ponderetis: si pius ille princeps, impii Christiani, si justus, si castus, injusti et incesti 0567B Christiani, si non hostis publicus, nos publici hostes; quales simus damnator ipse demonstravit, utique aemula sibi puniens. Et tamen permansit erasis omnibus hoc solum institutum Neronianum, justum denique ut dissimile sui auctoris. Igitur aetati nostrae nondum anni CCL. Tot iniqui interea, tot cruces divinitatem consecutae, tot infantiae trucidatae, tot panes cruentati, tot strages lucernarum, tot errores nuptiarum, et adhuc Christianis sola fama decernit. Habet quidem grande fundamentum de vitio ingenii humani, felicius in acerbis atrocibusque mentitur; quanto enim proni ad malitiam, tanto ad mali fidem opportuni estis, facilius denique falso malo, quam vero bono creditur. Si quem tamen 0567C apud vos prudentiae locum iniquitas reliquisset, ad explorandam famae fidem, utique justitia poscebat dispicere, a quibus potuisset fama in vulgus, et ita in totum orbem dari. Ab ipsis enim Christianis non opinor, cum vel ex forma ac lege omnium mysteriorum silentii fides debeatur; quanto magis talium, quae prodita non evitarent interim humana animadversione praesentaneum supplicium? Si ergo non ipsi proditores sui, sequitur ut extranei. Oro vos, extraneis unde notitia, cum etiam justa et 0568A licita mysteria omnem arbitrii extraneum caveant? nisi inclita minus spernunt. Atquin extrancis tam honorare quam confingere magis competit . . . domesticorum curiositas furata est per rimulas et cavernas. Quid, cum domestici eos vobis prodant? Omnes a nullis magis prodimur, quanto magis, si atrocitas tanta sit, quae justitia indignationis omnem familiaritatis fidem rumpit, non potuerit continere, quod horruit, mens, quod expavit, oculus? Hoc quoque mirum, si et ille, qui tanto impatientiae jure prosiluit, deferre et non probare gestit, et ille, qui audiit, non et videre curavit; siquidem par fructus est et delatoris, si quod detulit probet, et auditoris, si quod audit etiam sibi credat. Tunc, inquitis, primo delatum et exhibitum est, auditum et inspectum est, 0568B atque exinde famae commendatum. Hoc quidem superscendit omnem admirationem, si semel deprehensum est quod semper admittitur, nisi desivimus jam talia factitare. Atquin et idem vocamur, et in iisdem deputamur, et de die redundamus; quo plures, hoc pluribus odiosi; magis increscit odium, increscente materia; proficiente multitudine reorum, quid ita non proficit multitudo nuntiatorum? Quod sciam, et conversatio notior facta est; scitis et dies conventuum nostrorum; itaque et obsidemur et opprimimur, et in ipsis arcanis congregationibus detinemur. Quis unquam tamen semeso puero supervenit? quis in cruentato pane vestigia dentium deprehendit? quis tenebris repentino lumine irruptis immunda aliqua, 0568C ne dixerim incesta, indicia, recognovit? Si praemio impetramus, ne tales in publicum extrahamur, quare et opprimimur? Possumus et omnino non extrahi; quis enim proditionem criminis alicujus sine crimine ipso aut vendit aut redimit? Sed quid extraneis speculatoribus et indicibus detractem, qui talia objiciatis, quae non ab ipsis nobis cum maxima vociferatione publicentur, aut statim audita, si prius demonstrantur, aut postea reperta, si interim celentur? Sine dubio enim initiatum volentibus mos est prius 0569A ad magistrum sacrorum vel patrem adire. Tum ille dicet: Infans tibi qui adhuc vagit necessarius, qui immoletur, et panis aliquantum, qui in sanguine infringatur, praeterea candelabra, quae canes annexi deturbent, et offulae, quae eosdem canes : sed et mater aut soror tibi necessaria est. Quid, si nullae erunt? opinor, legitimus Christianus esse non poteris? Haec, oro vos, denuntiata ab aliis sustinent prodi? Diversum opus non est scire illos ; prius fallaciae negotium perpetratur, ignaris et dapes et nuptiae subjiciuntur. Nihil enim unquam retro de Christianis mysteriis audierunt. Tamen postea cognoscant necesse est vel aliis quos inducunt praeministranda. Caeterum quam vanum est profanos scire quod nesciat sacerdos? Tacent igitur, et accepto 0569B ferunt, et nihil tragoediae Thyestae vel Oedipodis erumpunt, et non protrahunt ad populum, fide in ministros et magistris et de ipsis potiores morsus jam doctis . . . rapiunt. Si nihil tale probetur, grande nescio quid aestimari oportet, cujus compensatio tantarum atrocitatum tolerantia constat. Miserae atque miserandae nationes, ecce proponimus vobis disciplinae nostrae sponsionem. Vitam aeternam sectatoribus et conservatoribus suis spondet, e contrario profanis et aemulis supplicium aeternum aeterno igni comminatur; ad utramque caussam mortuorum resurrectio praedicatur. Viderimus de fide istorum, dum suo loco digeruntur; interim credite, quemadmodum nos. Volo enim scire, si per talia scelera adire parati estis, quemadmodum nos? Veni, si quis 0569C es, demerge ferrum in infantem; vel si alterius officium est, tum modo specta morientem animam, antequam vixit, certe excipe rudem sanguinem in quo panem tuum saties, vescere libenter; interea discumbens dinumera loca, ubi mater aut soror torum presserit; nota diligenter, ut cum tenebrae irruerint, tentantes scilicet diligentiam singulorum, non erres extraneam incursans: piaculum feceris, nisi incestum. Haec cum expunxeris, vives in aevum. Cupio respondeas, si tanti facias aeternitatem? imo idcirco nec credis, et jam si credideris, nego te velle, et jam si velles, nego te posse. Cur autem alii possint, si vos non potestis? cur non possitis, si alii possunt? Impunitatem, aeternitatem quanto constare vultis? An hae nobis omni modo redimendae videntur? an 0569D alii ordines dentium Christianorum, specus 0570A facium, et alii ad incesti libidinem nervi? Non, opinior; satis enim est nobis sola veritate a vestra positione discerni. Tertium genus dicimur, cynopennae aliqui, vel sciapodes, vel aliqui de subterranea antipodes .