Chapter XX.—Truth and Reality Pertain to Christians Alone. The Heathen Counselled to Examine and Embrace It.

How long therefore, O most unjust heathen, will you refuse to acknowledge us, and (what is more) to execrate your own (worthies), since between us no distinction has place, because we are one and the same? Since you do not (of course) hate what you yourselves are, give us rather your right hands in fellowship, unite your salutations,301    Compingite oscula. mingle your embraces, sanguinary with the sanguinary, incestuous with the incestuous, conspirators with conspirators, obstinate and vain with those of the selfsame qualities. In company with each other, we have been traitors to the majesty of the gods; and together do we provoke their indignation. You too have your “third race;”302    Eunuchs (Rigalt.). not indeed third in the way of religious rite,303    As the Christians were held to be; coming after (1) the heathen, (2) the Jews. See above, c. viii., and Scorpiace, c. x. but a third race in sex, and, made up as it is of male and female in one, it is more fitted to men and women (for offices of lust).304    Eunuchs (Rigalt.). Well, then, do we offend you by the very fact of our approximation and agreement?  Being on a par is apt to furnish unconsciously the materials for rivalry. Thus “a potter envies a potter, and a smith a smith.”305    An oft-quoted proverb in ancient writers. It occurs in Hesiod (Opp. et Dies) 25. But we must now discontinue this imaginary confession.306    Literally, “cease henceforth, O, simulated confession.” Our conscience has returned to the truth, and to the consistency of truth. For all those points which you allege307    Omnia ista. (against us) will be really found in ourselves alone; and we alone can rebut them, against whom they are adduced, by getting you to listen308    This seems to be the force of the “agnitione,” which Oehler renders “auditione.” to the other side of the question, whence that full knowledge is learnt which both inspires counsel and directs the judgment.  Now it is in fact your own maxim, that no one should determine a cause without hearing both sides of it; and it is only in our own case that you neglect (the equitable principle). You indulge to the full309    Satisfacitis. that fault of human nature, that those things which you do not disallow in yourselves you condemn in others, or you boldly charge310    Jactetis. against others those things the guilt of which311    Quorum reatum. you retain a lasting consciousness of312    Memineritis. in yourselves. The course of life in which you will choose to occupy yourselves is different from ours: whilst chaste in the eyes of others, you are unchaste towards your own selves; whilst vigorous against vice out of doors, you succumb to it at home. This is the injustice (which we have to suffer), that, knowing truth, we are condemned by those who know it not; free from guilt, we are judged by those who are implicated in it. Remove the mote, or rather the beam, out of your own eye, that you may be able to extract the mote from the eyes of others. Amend your own lives first, that you may be able to punish the Christians. Only so far as you shall have effected your own reformation, will you refuse to inflict punishment on them—nay, so far will you have become Christians yourselves; and as you shall have become Christians, so far will you have compassed your own amendment of life. Learn what that is which you accuse in us, and you will accuse no longer; search out what that is which you do not accuse in yourselves, and you will become self-accusers. From these very few and humble remarks, so far as we have been able to open out the subject to you, you will plainly get some insight into (your own) error, and some discovery of our truth. Condemn that truth if you have the heart,313    Si potestis. but only after you have examined it; and approve the error still, if you are so minded,314    Si putatis. only first explore it. But if your prescribed rule is to love error and hate truth, why, (let me ask,) do you not probe to a full discovery the objects both of your love and your hatred?

[20.] Quoniam igitur usque, iniquissimae nationes, non agnoscitis, imo insuper exsecramini vestros, si nihil inter vos diversitas habet, si unum et eidem sumus; quia non odistis quod estis: date dextras potius, compingite 0585C oscula, miscete complexus, cruenti cum cruentis, incesti cum incestis, conjurati cum conjuratis, obstinati et vani cum aequalibus. Pariter deorum numina 0586A laesimus, pariter indignationem eorum provocamus. Habetis et vos tertium genus, etsi non de tertio ritu, attamen de tertio sexu . Illud aptius de viro et foemina, viris et foeminis junctum. Aut numquid ipso vos collegio offendimus? Solet aequalitas aemulationis materiam subministrare. Sic figulus figulo, faber fabro invidet. Imo jam de fine simulata confessio redigit conscientiam ad veritatem et ad constantiam veritatis, (nam omnia ista in nobis solis erunt, et a nobis solis revincuntur, quibus illata sunt;) agnitione scilicet diversae partis, unde scientia instructa et consilium inspirat et judicium gubernat. Vestra denique sententia est, ne caussam quis judicet , nisi duobus auditis. Quod in nobis solis negligitis, naturae vitio satisfacitis, ut quae in nobis non refutetis, 0586B in aliis . . . . tis, aut quorum reatum in vobis memineritis, ea in alios jactetis . . . . opere occupatiores eritis, in extraneos casti, in vosmetipsos incesti, exsertiores foris, subjecti domi. Haec est iniquitas, ut gnari ab ignaris, absoluti a reis judicemur. Auferte stipulam de oculo vestro, aut trabem de oculo vestro, ut stipulam de alieno extrahatis . Emendate vosmetipsos prius, ut christianos puniatis; nisi quod emendaveritis, non punietis, imo eritis christiani, imo si fueritis christiani, eritis emendati. Discite quod in nobis accusetis, et non accusabitis. Recognoscite quid in vobis non accusetis, et accusabitis. Patet etiam hinc vobis, quantum aperire potuerimus (e paucis istis libellulis), erroris inspectio et veritatis recognitio. Damnate veritatem, sed inspectam si potestis, 0586C et probate errorem, sed repertum si putatis. Quodsi praescribitur vobis errorem amare et odisse veritatem; cur quod amatis et odistis, non noveritis?