Chap. XX.—Of the Vanity and Crimes, Impious Superstitions, and of the Tortures of the Christians.

Therefore, let those who destroy their own souls and the souls of others learn what an inexpiable crime they commit; in the first place, because they cause their own death by serving most abandoned demons, whom God has condemned to everlasting punishments; in the next place, because they do not permit God to be worshipped by others, but endeavour to turn men aside to deadly rites, and strive with the greatest diligence that no life may be without injury on earth, which looks to heaven with its condition secured. What else shall I call them but miserable men, who obey the instigations of their own plunderers,1033    Prædonum. Some refer this to the priests; others, with greater probability, to the demons alluded to in the sentence.   whom they think to be gods? of whom they neither know the condition, nor origin, nor names, nor nature; but, clinging to the persuasion of the people, they willingly err, and favour their own folly. And if you should ask them the grounds of their persuasion, they can assign none, but have recourse to the judgment of their ancestors, saying that they were wise, that they approved them, that they knew what was best; and thus they deprive themselves of all power of perception: they bid adieu to reason, while they place confidence in the errors of others. Thus, involved in ignorance of all things, they neither know themselves nor their gods. And would to heaven that they had been willing to err by themselves, and to be unwise by themselves! But they hurry away others also to be companions of their evil, as though they were about to derive comfort from the destruction of many. But this very ignorance causes them to be so cruel in persecuting the wise; and they pretend that they are promoting their welfare, that they wish to recall them to a good mind.  

Do they then strive to effect this by conversation, or by giving some reason? By no means; but they endeavour to effect it by force and tortures. O wonderful and blind infatuation! It is thought that there is a bad mind in those who endeavour to preserve their faith, but a good one in executioners. Is there, then, a bad mind in those who, against every law of humanity, against every principle of justice, are tortured, or rather, in those who inflict on the bodies of the innocent such things, as neither the most cruel robbers, nor the most enraged enemies, nor the most savage barbarians have ever practised? Do they deceive themselves to such an extent, that they mutually transfer and change the names of good and evil? Why, therefore, do they not call day night—the sun darkness? Moreover, it is the same impudence to give to the good the name of evil, to the wise the name of foolish, to the just the name of impious. Besides this, if they have any confidence in philosophy or in eloquence, let them arm themselves, and refute these arguments of ours if they are able; let them meet us hand to hand, and examine every point. It is befitting that they should undertake the defence of their gods, lest, if our affairs should increase (as they do increase daily), theirs should be deserted, together with their shrines and their vain mockeries;1034    Ludibriis.   and since they can effect nothing by violence (for the religion of God is increased the more it is oppressed), let them rather act by the use of reason and exhortations.  

Let their priests come forth into the midst, whether the inferior ones or the greatest; their flamens, augurs, and also sacrificing kings, and the priests and ministers of their superstitions. Let them call us together to an assembly; let them exhort us to undertake the worship of their gods; let them persuade us that there are many beings by whose deity and providence all things are governed; let them show how the origins and beginnings of their sacred rites and gods were handed down to mortals; let them explain what is their source and principle; let them set forth what reward there is in their worship, and what punishment awaits neglect; why they wish to be worshipped by men; what the piety of men contributes to them, if they are blessed: and let them confirm all these things not by their own assertion (for the authority of a mortal man is of no weight), but by some divine testimonies, as we do. There is no occasion for violence and injury, for religion cannot be imposed by force; the matter must be carried on by words rather than by blows, that the will may be affected. Let them unsheath the weapon of their intellect; if their system is true, let it be asserted. We are prepared to hear, if they teach; while they are silent, we certainly pay no credit to them, as we do not yield to them even in their rage. Let them imitate us in setting forth the system of the whole matter: for we do not entice, as they say; but we teach, we prove, we show. And thus no one is detained by us against his will, for he is unserviceable to God who is destitute of faith and devotedness; and yet no one departs from us, since the truth itself detains him. Let them teach in this manner, if they have any confidence in the truth; let them speak, let them give utterance; let them venture, I say, to discuss with us something of this nature; and then assuredly their error and folly will be ridiculed by the old women, whom they despise, and by our boys. For, since they are especially clever, they know from books the race of the gods, and their exploits, and commands, and deaths, and tombs; they may also know that the rites themselves, in which they have been initiated, had their origin either in human actions, or in casualties, or in deaths.1035    Ex mortibus. Another reading is, ex moribus.   It is the part of incredible madness to imagine that they are gods, whom they cannot deny to have been mortal; or if they should be so shameless as to deny it, their own writings, and those of their own people, will refute them; in short, the very beginnings of the sacred rites will convict them.1036    [That is, the introductions, historically recorded, of such rites; e.g., by Numa. See vol. iii. p. 36, this series.]   They may know, therefore, even from this very thing, how great a difference there is between truth and falsehood; for they themselves with all their eloquence are unable to persuade, whereas the unskilled and the uneducated are able, because the matter itself and the truth speaks.  

Why then do they rage, so that while they wish to lessen their folly, they increase it? Torture1037    Carnificina.   and piety are widely different; nor is it possible for truth to be united with violence, or justice with cruelty. But with good reason they do not venture to teach anything concerning divine things, lest they should both be derided by our people and be deserted by their own. For the common people for the most part, if they ascertain that these mysteries were instituted in memory of the dead, will condemn them, and seek for some truer object of worship.  

were instituted by crafty men, that the people may not know what they worship. But since we are acquainted with their systems, why do they either not believe us who are acquainted with both, or envy us because we have preferred truth to falsehood? But, they say, the public rites of religion1039    Suscepta publicè sacra.   must be defended. Oh with what an honourable inclination the wretched men go astray! For they are aware that there is nothing among men more excellent than religion, and that this ought to be defended with the whole of our power; but as they are deceived in the matter of religion itself, so also are they in the manner of its defence. For religion is to be defended, not by putting to death, but by dying; not by cruelty, but by patient endurance; not by guilt, but by good faith: for the former belong to evils, but the latter to goods; and it is necessary for that which is good to have place in religion, and not that which is evil. For if you wish to defend religion by bloodshed, and by tortures, and by guilt, it will no longer be defended, but will be polluted and profaned. For nothing is so much a matter of free-will as religion; in which, if the mind of the worshipper is disinclined to it, religion is at once taken away, and ceases to exist. The right method therefore is, that you defend religion by patient endurance or by death; in which the preservation of the faith is both pleasing to God Himself, and adds authority to religion. For if he who in this earthly warfare preserves his faith to his king in some illustrious action, if he shall continue to live, because more beloved and acceptable, and if he shall fall, obtains the highest glory, because he has undergone death for his leader; how much more is faith to be kept towards God, the Ruler of all, who is able to pay the reward of virtue, not only to the living, but also to the dead! Therefore the worship of God, since it belongs to heavenly warfare, requires the greatest devotedness and fidelity. For how will God either love the worshipper, if He Himself is not loved by him, or grant to the petitioner whatever he shall ask, when he draws nigh to offer his prayer without sincerity or reverence? But these men, when they come to offer sacrifice, present to their gods nothing from within, nothing of their own—no uprightness of mind, no reverence or fear. Therefore, when the worthless sacrifices are completed, they leave their religion altogether in the temple, and with the temple, as they had found it; and neither bring with them anything of it, nor take anything back. Hence it is that religious observances of this kind are neither able to make men good, nor to be firm and unchangeable. And thus men are easily led away from them, because nothing is learned in them relating to the life, nothing relating to wisdom, nothing to faith.1040    [“Parcus Deorum cultor et infrequens:” so Horace describes himself in this spirit. Odes, book i. 34, p. 215, ed. Delphin.]   For what is the religion of those gods? what is its power? what its discipline? what its origin? what its principle? what its foundation? what its substance? what is its tendency? or what does it promise, so that it may be faithfully preserved and boldly defended by man? I see nothing else in it than a rite pertaining to the fingers only.1041    [See p. 155, note 2, supra.]   But our religion is on this account firm, and solid, and unchangeable, because it teaches justice, because it is always with us, because it has its existence altogether in the soul of the worshipper, because it has the mind itself for a sacrifice. In that religion nothing else is required but the blood of animals, and the smoke of incense, and the senseless pouring out of libations; but in this of ours, a good mind, a pure breast, an innocent life: those rites are frequented by unchaste adulteresses without any discrimination, by impudent procuresses, by filthy harlots; they are frequented by gladiators, robbers, thieves, and sorcerers, who pray for nothing else but that they may commit crimes with impunity. For what can the robber ask when he sacrifices, or the gladiator, but that they may slay? what the poisoner, but that he may escape notice? what the harlot, but that she may sin to the uttermost? what the adulteress, but either the death of her husband, or that her unchastity may be concealed? what the procuress, but that she may deprive many of their property? what the thief, but that he may commit more peculations? But in our religion there is no place even for a slight and ordinary offence; and if any one shall come to a sacrifice without a sound conscience, he hears what threats God denounces against him: that God, I say, who sees the secret places of the heart, who is alway hostile to sins, who requires justice, who demands fidelity. What place is there here for an evil mind or for an evil prayer? But those unhappy men neither understand from their own crimes how evil it is to worship, since, defiled by all crimes, they come to offer prayer; and they imagine that they offer a pious sacrifice if they wash their skin; as though any streams could wash away, or any seas purify, the lusts which are shut up within their breast. How much better it is rather to cleanse the mind, which is defiled by evil desires, and to drive away all vices by the one laver of virtue and faith! For he who shall do this, although he bears a body which is defiled and sordid, is pure enough.  

CAPUT XX. De vanitate et sceleribus impiarum religionum, et Christianorum cruciatibus.

0611C Discant igitur, et suarum et alienarum interfectores animarum, quam inexpiabile facinus admittant: primum, quod seipsos jugulant perditissimis daemonibus serviendo, quos Deus in aeterna supplicia 0612A damnavit: deinde, quod nec ab aliis Deum coli patiuntur, sed avertere homines ad mortifera sacra contendunt; nitunturque summa diligentia, ne qua sit anima incolumis in terra, quae salvo statu suo spectet in coelum. Quid aliud dicam quam miseros, qui praedonum suorum instigationibus parent, quos deos esse opinantur? quorum neque conditionem, neque originem, neque nomina, neque rationem sciunt: sed inhaerentes persuasioni vulgari, libenter errant, et stultitiae suae favent. A quibus si persuasionis ejus rationem requiras, nullam possint reddere: sed ad majorum judicia confugiant, quod illi sapientes fuerint, illi probaverint, illi scierint, quid esset optimum; seque ipsos sensibus spoliant, ratione abdicant, dum alienis erroribus credunt. Sic impliciti rerum omnium ignorantia, nec 0612B se, nec deos suos norunt. Atque utinam soli errare, soli desipere vellent! Alios etiam in consortium mali sui rapiunt, quasi habituri solatium de perditione multorum. Sed haec ipsa ignoratio efficit, ut in persequendis sapientibus tam mali sint, fingantque se illis consulere, illos ad bonam mentem velle revocare.

Num igitur hoc sermone, aut aliqua ratione reddita facere nituntur? Minime; sed vi atque tormentis. O mira, et caeca dementia! In iis putatur mala mens esse, qui fidem servare conantur; in carnificibus autem bona. In iisne mala mens est, qui contra jus humanitatis, contra fas omne lacerantur? an potius in iis qui ea faciunt in corporibus innocentum, quae nec saevissimi latrones, nec iratissimi hostes, nec 0612C immanissimi barbari aliquando fecerunt? Adeone etiam sibi mentiuntur, ut vicissim boni ac mali nomina transferant et immutent? Quid ergo non diem, noctem vocant? solem, tenebras? Alioquin eadem 0613A impudentia est, 0613A bonis malorum nomen imponere; sapientibus, stultorum; justis, impiorum: quinimo, si qua illis fiducia est, vel in philosophia, vel in eloquentia, arment se, ac refellant haec nostra, si possunt: congrediantur cominus, et singula quaeque discutiant. Decet eos suscipere defensionem deorum suorum, ne, si nostra invaluerint (ut quotidie invalescunt), cum delubris ac ludibriis suis deserantur. Et quoniam vi nihil possunt (augetur enim religio Dei, quanto magis premitur) ratione potius et hortamentis agant.

Procedant in medium pontifices, seu minores, seu maximi; flamines, augures, item reges sacrificuli, quique sunt sacerdotes et antistites religionum. Convocent nos ad concionem: cohortentur ad suscipiendos 0613B cultus deorum; persuadeant multos esse quorum numine ac providentia regantur omnia: ostendant origines et initia sacrorum ac deorum, quomodo sint mortalibus tradita; qui fons, quae ratio sit, explicent; proferant, quae merces in cultu, quae poena in contemptu maneat, quare ab hominibus coli se velint, quid illis, si beati sunt, humana pietas conferat. Quae omnia non asseveratione propria (nec enim valet quidquam mortalis hominis auctoritas), sed divinis 0614A aliquibus testimoniis confirment; sicuti nos facimus. Non est opus vi et injuria, quia religio cogi non potest: verbis potius quam verberibus res agenda est, ut sit voluntas. Distringant aciem ingeniorum suorum: si ratio eorum vera est, afferatur. Parati sumus audire, si doceant: tacentibus certe nihil credimus; sicut ne saevientibus quidem cedimus. Imitentur nos, et rationem rei totius exponant. Nos enim non illicimus, ut ipsi objectant: sed docemus, probamus, ostendimus. Itaque nemo a nobis retinetur invitus; inutilis est enim Deo, qui devotione ac fide caret. Et tamen nemo discedit, ipsa veritate retinente. Doceant isti hoc modo, si qua illis fiducia veritatis est, loquantur: hiscant, audeant (inquam) disputare nobiscum aliquid ejusmodi; jam profecto 0614B ab aniculis quas contemnunt, et a pueris nostratibus error illorum ac stultitia ridebitur. Cum enim sint peritisssimi, deorumque progeniem, et res gestas, et imperia, et interitus et sepulchra de libris noverint; ipsosque ritus, quibus sunt initiati, vel ex rebus gestis hominum, vel ex casibus, vel etiam ex mortibus natos sciant: incredibilis dementia est, deos putare, quos fuisse mortales negare non audeant; vel si tam impudentes fuerint ut negent, suae illos ac 0615A suorum litterae coarguant, 0615A ipsa denique illos sacrorum initia convincant. Sciant igitur vel ex hoc ipso, quantum intersit inter verum et falsum, quando ipsi, cum sint eloquentes, persuadere non possunt; imperiti ac rudes possunt, quia res ipsa et veritas loquitur.

Quid ergo saeviunt? ut stultitiam suam, dum minuere volunt, augeant. Longe diversa sunt carnificina et pietas; nec potest aut veritas cum vi, aut justitia cum crudelitate conjungi. Sed merito non audent de rebus quidquam docere divinis, ne et a nostris derideantur, et a suis deserantur. Nam fere vulgus, cui simplex incorruptumque judicium est, si mysteria illa cognoscat in memoriam mortuorum constituta, damnabit; aliudque verius, quod colat, quaeret. Hinc fida silentia sacris0615B instituta sunt ab hominibus callidis, ut nesciat populus quid colat. Cum autem nos in eorum doctrinis versemur, cur nobis aut non credunt, qui utrumque novimus; aut invident, quia falsis vera praetulimus? Sed defendenda sunt, inquiunt, suscepta publice sacra. O quam honesta voluntate miseri errant! Sentiunt enim, nihil esse in rebus humanis religione praestantius, eamque summa vi oportere defendi: sed ut in ipsa religione, sic in defensionis genere falluntur. 0616A Defendenda enim religio est, non occidendo, sed moriendo; non saevitia, sed patientia; non scelere, sed fide: illa enim malorum sunt, haec bonorum. Et necesse est, bonum in religione versari, non malum. Nam si sanguine, si tormentis, si malo religionem defendere velis, jam non defendetur illa, sed polluetur, atque violabitur. Nihil est enim tam voluntarium, quam religio, in qua si animus sacrificantis aversus est, jam sublata, jam nulla est. Recta igitur ratio est, ut religionem patientia vel morte defendas: in qua fides conservata, et ipsi Deo grata est, et religioni addit auctoritatem. Nam si is, qui in hac terrestri militia regi suo fidem servat in aliquo egregio facinore, si postea vixerit, acceptior fit et charior, si perierit, summam consequitur gloriam, quod pro duce suo 0616B mortem occubuerit: quanto magis imperatori omnium Deo fides servanda est, qui non tantum viventibus, sed etiam mortuis praemium potest virtutis exsolvere? Igitur Dei cultus, quoniam militia coelestis est, devotionem maximam fidemque desiderat. Quomodo enim Deus aut amabit colentem, si ipse non ametur ab eo; aut quomodo praestabit precanti quidquid oraverit, cum ad precandum neque ex animo, neque observanter accedat? Isti autem, cum ad sacrificandum 0617A veniunt, nihil intimum, nihil proprium diis suis offerunt; non integritatem mentis, non reverentiam, non timorem. Peractis itaque sacrificiis inanibus, omnem religionem in templo, et cum templo, 0617A sicut invenerant, relinquunt; nihilque secum ex ea neque afferunt, neque referunt. Inde est, quod ejusmodi religiones neque bonos facere possunt, neque firmae atque immutabiles esse.

Traducuntur itaque ab his homines facile, quia nihil ibi ad vitam, nihil ad sapientiam, nihil ad fidem discitur. Quae est enim superstitio illorum deorum? quae vis? quae disciplina? quae origo? quae ratio? quod fundamentum? quae substantia? quo tendit? aut quid pollicetur, ut ab homine possit fideliter servari, fortiterque defendi? In qua nihil aliud video, quam ritum 0617B ad solos digitos pertinentem. Nostra vero religio eo firma est, et solida, et immutabilis, quia justitiam docet, quia nobiscum semper est, quia tota in animo colentis est, quia mentem ipsam pro sacrificio habet. Illic nihil exigitur aliud, quam sanguis pecudum, et fumus, et inepta libatio: hic, bona mens, purum pectus, innocens vita. Illuc veniunt sine delectu adulterae impudicae, lenae procaces, obscoenae meretrices; veniunt gladiatores, latrones, fures, venefici, et precantur nihil aliud, quam ut scelera impune committant. Quid enim latro sacrificans, aut gladiator roget, nisi ut occidant? Quid venenarius, nisi ut fallat? Quid meretrix, nisi ut plurimum peccet? 0618A Quid adultera, nisi ut mortem viri optet, aut ut sua impudicitia celetur? Quid lena, nisi ut multos bonis exuat? Quid fur, nisi ut plura compilet? Hic vero etiam levi communique peccato locus est nullus. Et si quis ad sacrificium non integra conscientia venerit, audit quae illi Deus comminetur, ille qui latebras cordis videt, qui peccatis semper infestus est, qui exigit justitiam, qui fidem poscit. Quis hic malae menti, aut malae preci locus est? At illi infelices, nec ex sceleribus suis intelligunt quam malum sit, quod colunt, quandoquidem flagitiis omnibus inquinati, veniunt ad precandum; et se pie sacrificare opinantur, si cutem laverint: tanquam libidines intra pectus inclusas ulli amnes abluant, aut ulla maria purificent. Quanto satius est mentem potius eluere, 0618B quae malis cupiditatibus sordidatur; et uno virtutis ac fidei lavacro universa vitia depellere? Quod qui fecerit, quamlibet inquinatum ac sordidum corpus gerat, satis purus est.