47. These facts set forth in sanctuary we have put forward, not on the supposition that the greatness of the agent was to be seen in these virtues alone. For however great these things be, how excessively petty and trifling will they be found to be, if it shall be revealed from what realms He has come, of what God He is the minister! But with regard to the acts which were done by Him, they were performed, indeed, not that He might boast Himself into empty ostentation, bat that hardened and unbelieving men might he assured that what was professed was not deceptive, and that they might now learn to imagine, from the beneficence of His works, what a true god was. At the same time we wish this also to be known, when, as was said, an enumeration of His acts has been given in summary, that Christ was able to do not only those things which He did, but that He could even overcome the decrees of fate. For if, as is evident, and as is agreed by all, infirmities and bodily sufferings, if deafness, deformity, and dumbness, if shrivelling of the sinews and the loss of sight happen to us, and are brought on us by the decrees of fate and if Christ alone has corrected this, has restored and cared man, it is clearer than the sun himself that He was more powerful than the fates are when He has loosened and overpowered those things which were bound with everlasting knots, and fixed by unalterable necessity.
48. But, says some one, you in vain claim so much for Christ, when we now know, and have in past times known, of other gods both giving remedies to many who were sick, and healing the diseases and the infirmities of many men. I do not inquire, I do not demand, what god did so, or at what time; whom he relieved, or what shattered frame he restored to sound health: this only I long to hear, whether, without the addition of any substance-that is, of any medical application-he ordered diseases to fly away from men at a touch; whether he commanded and compelled the cause of ill health to be eradicated, and the bodies of the weak to return to their natural strength. For it is known that Christ, either by applying His hand to the parts affected, or by the command of His voice only, opened the ears of the deaf, drove away blindness from the eyes, gave speech to the dumb, loosened the rigidity of the joints, gave the power of walking to the shrivelled,-was wont to heal by a word and by an order, leprosies, agues, dropsies, and all other kinds of ailments, which some fell power has willed that the bodies of men should endure. What act like these have all these gods done, by whom you allege that help has been brought to the sick and the imperilled? for if they have at any time ordered, as is reported, either that medicine or a special diet be given to some, or that a draught be drunk off, or that the juices of plants and of blades be placed on that which causes uneasiness or have ordered that persons should walk, remain at rest, or abstain from something hurtful,-and that this is no great matter, and deserves no great admiration, is evident, if you will attentively examine it-a similar mode of treatment is followed by physicians also, a creature earth-born and not relying on true science, but founding on a system of conjecture, and wavering in estimating probabilities. Now there is no special merit in removing by remedies those ailments which affect men: the healing qualities belong to the drugs-not virtues inherent in him who applies them; and though it is praiseworthy to know by what medicine or by what method it may be suitable for persons to be treated, there is room for this credit being assigned to man, but not to the deity. For it is, at least , no discredit that he should have improved the health of man by things taken from without: it is a disgrace to a god that he is not able to effect it of himself, but that he gives soundness and safety only by the aid of external objects.
49. And since you compare Christ and the other deities as to the blessings of health bestowed, how many thousands of infirm persons do you wish to be shown to you by us; how many persons affected with wasting diseases, whom no appliances whatever restored, although they went as suppliants through all the temples, although they prostrated themselves before the gods, and swept the very thresholds with their lips-though, as long as life remained, they wearied with prayers, and importuned with most piteous vows Aesculapius himself, the health-giver, as they call him? Do we not know that some died of their ailments? that others grew old by the torturing pain of their diseases? that others began to live a more abandoned life after they had wasted their days and nights in incessant prayers, and in expectation of mercy? Of what avail is it, then, to point to one or another who may have been healed, when so many thousands have been left unaided, and the shrines are full of all the wretched and the unfortunate? Unless, perchance, you say that the gods help the good, but that the miseries of the wicked are overlooked. And yet Christ assisted the good and the bad alike; nor was there any one rejected by Him, who in adversity sought help against violence and the ills of fortune. For this is the mark of a true god and of kingly power, to deny his bounty to none, and not to consider who merits it or who does not; since natural infirmity and not the choice of his desire, or of his sober judgment, makes a sinner. To say, moreover, that aid is given by the gods to the deserving when in distress, is to leave undecided and render doubtful what you assert: so that both he who has been made whole may seem to have been preserved by chance, and he who is not may appear to have been unable to banish infirmity, not because of his demerit, but by reason of a heaven-sent weakness.
50. Moreover, by His own power He not only performed those miraculous deeds which have been detailed by us in summary, and not as the importance of the matter demanded; but, what was more sublime, He has permitted many others to attempt them, and to perform them by the use of His name. For when He foresaw that you were to be the detractors of His deeds and of His divine work, ill order that no lurking suspicion might remain of His having lavished these gifts and bounties by magic arts, from the immense multitude of people, which with admiring wonder strove to gain His favour, He chose fishermen, artisans, rustics, and unskilled persons of a similar kind, that they being sent through various nations should perform all those miracles without any deceit and without any material aids. By a word He assuaged the racking pains of the aching members; and by a word they checked the writhings of maddening sufferings. By one command He drove demons from the body, and restored their senses to the lifeless; they, too, by no different command, restored to health and to soundness of mind those labouring under the inflictions of these demons . By the application of His hand He removed the marks of leprosy; they, too, restored to the body its natural skin by a touch not dissimilar. He ordered the dropsical and swollen flesh to recover its natural dryness; and His servants in the same manner stayed the wandering waters, and ordered them to glide through their own channels, avoiding injury to the frame. Sores of immense size, refusing to admit of healing, He restrained from further feeding on the flesh, by the interposition of one word; and they in like manner, by restricting its ravages, compelled the obstinate and merciless cancer to confine itself to a scar. To the lame He gave the power of walking, to the dark eyes sight, the dead He recalled to life; and not less surely did they, too, relax the tightened nerves, fill the eyes with light already lost, and order the dead to return from the tombs, reversing the ceremonies of the funeral rites. Nor was anything calling forth the bewildered admiration of all done by Him, which He did not freely allow, to be performed by those humble and rustic men, and which He did not put in their power.
51. What say ye, O minds incredulous, stubborn, hardened? Did that great Jupiter Capitolinus of yours give to any human being power of this kind? Did he endow with this right any priest of a curia, the Pontifex Maximus, nay, even the Dialis, in whose name he is revealed as the god of life? I shall not say, did he impart power to raise the dead, to give light to the blind, restore the normal condition of their members to the weakened and the paralyzed, but did he even enable any one to check a pustule, a hang-nail, a pimple, either by the word of his mouth or the touch of his hand? Was this, then, a power natural to man, or could such a right be granted, could such a licence be given by the mouth of one reared on the vulgar produce of earth; and was it not a divine and sacred gift? or if the matter admits of any hyperbole, was it not more than divine and sacred? For if you do that which you are able to do, and what is compatible with your strength and your ability, there is no ground for the expression of astonishment; for you will have done that which you were able, and which your power was bound to accomplish, in order that there should be a perfect correspondence between the deed and the doer. To be able to transfer to a man your own power, share with the frailest being the ability to perform that which you alone are able to do, is a proof of power supreme over all, and holding in subjection the causes of all things, and the natural laws of methods and of means.
52. Come, then, let some Magian Zoroaster arrive from a remote part of the globe, crossing over the fiery zone, if we believe Hermippus as an authority. Let these join him too-that Bactrian, whose deeds Ctesias sets forth in the first book of his History; the Armenian, grandson of Hosthanes; and Pamphilus, the intimate friend of Cyrus; Apollonius, Damigero, and Dardanus; Velus, Julianus, and Baebulus; and if there be any other one who is supposed to have especial powers and reputation in such magic arts. Let them grant to one of the people to adapt the mouths of the dumb for the purposes of speech, to unseal the ears of the deaf, to give the natural powers of the eye to those born without sight, and to restore feeling and life to bodies long cold in death. Or if that is too difficult, and if they cannot impart to others the power to do such acts, let themselves perform them, and with their own rites. Whatever noxious herbs the earth brings forth from its bosom, whatever powers those muttered words and accompanying spells contain-these let them add, we envy them not; those let them collect, we forbid them not. We wish to make trial and to discover whether they can effect, with the aid of their gods, what has often been accomplished by unlearned Christians with a word only.
53. Cease in your ignorance to receive such great deeds with abusive language, which will in no wise injure him who did them, but which will bring danger to yourselves-danger, I say, by no means small, but one dealing with matters of great, aye, even the greatest importance, since beyond a doubt the soul is a precious thing, and nothing can be found dearer to a man than himself. There was nothing magical, as you suppose, nothing human, delusive, or crafty in Christ; no deceit lurked in Him, although you smile in derision, as your wont is, and though you split with roars of laughter. He was God on high, God in His inmost nature, God from unknown realms, and was sent by the Ruler of all as a Saviour God; whom neither the sun himself, nor any stars, if they have powers of perception, not the rulers and princes of the world, nor, in fine, the great gods, or those who, reigning themselves so, terrify the whole human race, were able to know or to guess whence and who He was-and naturally so. But when, freed from the body, which He carried about as but a very small part of Himself, He allowed Himself to be seen, and let it be known how great He was, all the elements of the universe bewildered by the strange events were thrown into confusion. An earthquake shook the world, the sea was heaved up from its depths, the heaven was shrouded in darkness, the sun's fiery blaze was checked, and his heat became moderate; for what else could occur when He was discovered to be God who heretofore was reckoned one of us?
54. But you do not believe these things; yet those who witnessed their occurrence, and who saw them done before their eyes-the very best vouchers and the most trustworthy authorities-both believed them themselves, and transmitted them to us who follow them, to be believed with no scanty measure of confidence. Who are these? you perhaps ask. Tribes, peoples, nations, and that incredulous human race; but if the matter were not plain, and, as the saying is, clearer than day itself, they would never grant their assent with so ready belief to events of such a kind. But shall we say that the men of that time were untrustworthy, false, stupid, and brutish to such a degree that they pretended to have seen what they never had seen, and that they put forth under false evidence, or alleged with childish asseveration things which never took place, and that when they were able to live in harmony and to maintain friendly relations with you, they wantonly incurred hatred, and were held in execration?
55. But if this record of events is false, as you say, how comes it that in so short a time the whole world has been filled with such a religion? or how could nations dwelling widely apart, and separated by climate and by the convexities of heaven, unite in one conclusion? They have been prevailed upon, say my opponents , by mere assertions, been led into vain hopes; and in their reckless madness have chosen to incur voluntarily the risks of death, although they had hitherto seen nothing of such a kind as could by its wonderful and strange character induce them to adopt this manner of worship. Nay, because they saw all these things to be done by Christ Himself and by His apostles, who being sent throughout the whole world carried with them the blessings of the Father, which they dispensed in benefiting as well the minds as the bodies of men; overcome by the force of the very truth itself they both devoted themselves to God, and reckoned it as but a small sacrifice to surrender their bodies to you and to give their flesh to be mangled.
56. But our writers, we shall be told , have put forth these statements with false effrontery; they have extolled small matters to an inordinate degree, and have magnified trivial affairs with most pretentious boastfulness. And would that all things could have been reduced to writing,-both those which were done by Himself, and those which were accomplished by His apostles with equal authority and power. Such an assemblage of miracles, however, would make you more incredulous; and perhaps you might be able to discover a passage from which it would seem very probable, both that additions were made to facts, and that falsehoods were inserted in writings and commentaries. But in nations which were unknown to the writers, and which themselves knew not the use of letters, all that was done could not have been embraced in the records or even have reached the ears of all men; or, if any were committed to written and connected narrative, some insertions and additions would have been made by the malevolence of the demons and of men like to them, whose care and study it is to obstruct the progress of this truth: there would have been some changes and mutilations of words and of syllables, at once to mar the faith of the cautious and to impair the moral effect of the deeds. But it will never avail them that it be gathered from written testimony only who and what Christ was; for His cause has been put on such a basis, that if what we say be admitted to be true, He is by the confession of all proved to have been God.
57. You do not believe our writings, and we do not believe yours. We devise falsehoods concerning Christ, you say ; and you put forth baseless and false statements concerning your gods: for no god has descended from heaven, or in his own person and life has sketched out your system, or in a similar way thrown discredit on our system and our ceremonies. These were written by men; those, too, were written by men-set forth in human speech; and whatever you seek to say concerning our writers, remember that about yours, too, you will find these things said with equal force. What is contained in your writings you wish to be treated as true; those things, also, which are attested in our books, you must of necessity confess to be true. You accuse our system of falsehood; we, too, accuse yours of falsehood. But ours is more ancient, say you, therefore most credible and trustworthy; as if, indeed, antiquity were not the most fertile source of errors, and did not herself put forth those things which in discreditable fables have attached the utmost infamy to the gods. For could not falsehoods have been both spoken and believed ten thousand years ago, or is it not most probable that that which is near to our own time should be more credible than that which is separated by a long term of years? For these of ours are brought forward on the faith of witnesses, those of yours on the ground of opinions; and it is much more natural that there should be less invention in matters of recent occurrence, than in those far removed in the darkness of antiquity.
58. But they were written by unlearned and ignorant ripen, and should not therefore be readily believed. See that this be not rather a stronger reason for believing that they have not been adulterated by any false statements, but were put forth by men of simple mind, who knew not how to trick out their tales with meretricious ornaments. But the language is mean and vulgar. For truth never seeks deceitful polish, nor in that which is well ascertained and certain does it allow itself to be led away into excessive prolixity. Syllogisms, enthymemes, definitions, and all those ornaments by which men seek to establish their statements, aid those groping for the truth, but do not clearly mark its great features. But he who really knows the subject under discussion, neither defines, nor deduces, nor seeks the other tricks of words by which an audience is wont to be taken in, and to be beguiled into a forced assent to a proposition.
59. Your narratives, my opponent says, are overrun with barbarisms and solecisms, and disfigured by monstrous blunders. A censure, truly, which shows a childish and petty spirit; for if we allow that it is reasonable, let us cease to use certain kinds of fruit because they grow with prickles on them, and other growths useless for food, which on the one hand cannot support us, and yet do not on the other hinder us from enjoying that which specially excels, and which nature has designed to be most wholesome for us. For how, I pray you, does it interfere with or retard the comprehension of a statement , whether anything be pronounced smoothly or with uncouth roughness? whether that have the grave accent which ought to have the acute, or that have the acute which ought to have the grave? Or how is the truth of a statement diminished, if an error is made in number or case, in preposition, participle, or conjunction? Let that pomposity of style and strictly regulated diction be reserved for public assemblies, for lawsuits, for the forum and the courts of justice, and by all means be handed over to those who, striving after the soothing influences of pleasant sensations, bestow all their care upon splendour of language. But when we are discussing matters far removed from mere display, we should consider what is said, not with what charm it is said nor how it tickles the ears, but what benefits it confers on the hearers, especially since we know that some even who devoted themselves to philosophy, not only disregarded refinement of style, but also purposely adopted a vulgar meanness when they might have spoken with greater elegance and richness, lest forsooth they might impair the stern gravity of speech and revel rather in the pretentious show of the Sophists. For indeed it evidences a worthless heart to seek enjoyment in matters of importance; and when you have to deal with those who are sick and diseased, to pour into their ears dulcet sounds, not to apply a remedy to their wounds. Yet, if you consider the true state of the case, no language is naturally perfect, and in like manner none is faulty. For what natural reason is there, or what law written in the constitution of the world, that paries should be called hic , and sella hoec ?-since neither have they sex distinguished by male and female, nor can the most learned man tell me what hic and hoec are, or why one of them denotes the male sex while the other is applied to the female. These conventionalities are man's, and certainly are not indispensable to all persons for the use of forming their language; for paries might perhaps have been called hoec , and sella hic , without any fault being found, if it had been agreed upon at first that they should be so called, and if this practice had been maintained by following generations in their daily conversation. And yet, O you who charge our writings with disgraceful blemishes, have you not these solecisms in those most perfect arid wonderful books of yours? Does not one of you make the plur. of uter, utria ? another utres ? Do you not also say Coelus and coelum, filus and filum, crocus and crocum, fretus and fretum ? Also hoc pane and hic panis, hic sanguis and hoc sanguen ? Are not candelabrum and jugulum in like manner written jugulus and candelaber ? For if each noun cannot have more than one gender, and if the same word cannot be of this gender and of that, for one gender cannot pass into the other, he commits as great a blunder who utters masculine genders under the laws of feminines, as he who applies masculine articles to feminine genders. And yet we see you using masculines as feminines, and feminines as masculines, and those which yon call neuter both in this way and in that, without any distinction. Either. therefore, it is no blunder to employ them indifferently, and in that case it is vain for you to say that our works are disfigured with monstrous solecisms; or if the way in which each ought to be employed is unalterably fixed, you also are involved in similar errors, although you have on your side all the Epicadi, Caesellii, Verrii, Scauri, and Nisi.
60. But, say my opponents, if Christ was God, why did He appear in human shape, and why was He cut off by death after the manner of men? Could that power which is invisible, and which has no bodily substance, have come upon earth and adapted itself to the world and mixed in human society, otherwise than by taking to itself some covering of a more solid substance, which might bear the gaze of the eyes, and on which the look of the least observant might fix itself? For what mortal is there who could have seen Him, who could have distinguished Him, if He had decreed to come upon the earth such as He is in His own primitive nature, and such as He has chosen to be in His own proper character and divinity? He took upon Him, therefore, the form of man; and under the guise of our race He imprisoned His power, so that He could be seen and carefully regarded, might speak and teach, and without encroaching on the sovereignty and government of the King Supreme, might carry out all those objects for the accomplishment of which He had come into the world.
61. What, then, says my opponent , could not the Supreme Ruler have brought about those things which He had ordained to be done in the world, without feigning Himself a man? If it were necessary to do as you say, He perhaps would have done so; because it was not necessary, He acted otherwise. The reasons why He chose to do it in this way, and did not choose to do it in that, are unknown, being involved in so great obscurity, and comprehensible by scarcely any; but these you might perhaps have understood if you were not already prepared not to understand, and were not shaping your course to brave unbelief, before that was explained to you which you sought to know and to hear.
62. But, you will say , He was cut off by death as men are. Not Christ Himself; for it is impossible either that death should befall what is divine, or that that should waste away and disappear in death which is one in its substance , and not compounded, nor formed by bringing together any parts. Who, then, you ask , was seen hanging on the cross? Who dead? The human form, I reply , which He had put on, and which He bore about with Him. It is a tale passing belief, you say , and wrapt in dark obscurity; if you will, it is not dark, and is established by a very close analogy. If the Sibyl, when she was uttering and pouring forth her prophecies and oracular responses, was filled, as you say, with Apollo's power, had been cut down and slain by impious robbers, would Apollo be said to have been slain in her? If Bacis, if Helenus, Marcius, and other soothsayers, had been in like manner robbed of life and light when raving as inspired, would any one say that those who, speaking by their mouths, declared to inquirers what should be done, had perished according to the conditions of human life? The death of which you speak was that of the human body which He had assumed, not His own-of that which was borne, not of the bearer; and not even this death would He have stooped to suffer, were it not that a matter of such importance was to be dealt with, and the inscrutable plan of fate brought to light in hidden mysteries.
63. What are these hidden and unseen mysteries, you will say, which neither men can know, nor those even who are called gods of the world can in any wise reach by fancy and conjecture; which none can discover , except those whom Christ Himself has thought fit to bestow the blessing of so great knowledge upon, and to lead into the secret recesses of the inner treasury of wisdom ? Do you then see that if He had determined that none should do Him violence, He should have striven to the utmost to keep off from Him His enemies, even by directing His power against them? Could not He, then , who had restored their sight to the blind, make His enemies blind if it were necessary? Was it hard or troublesome for Him to make them weak, who had given strength to the feeble? Did He who bade the lame walk, not know how to take from them all power to move their limbs, by making their sinews stiff? Would it have been difficult for Him who drew the dead from their tombs to inflict death on whom He would? But because reason required that those things which had been resolved on should be done here also in the world itself, and in no other fashion than was done, He, with gentleness passing understanding and belief, regarding as but childish trifles the wrongs which men did Him, submitted to the violence of savage and most hardened robbers; nor did He think it worth while to take account of what their daring had aimed at, if He only showed to His disciples what they were in duty bound to look for from Him. For when many things about the perils of souls, many evils about their ... on the other hand, the Introducer, the Master and Teacher directed His laws and ordinances, that they might find their end in fitting duties; did He not destroy the arrogance of the proud? Did He not quench the fires of lust? Did He not check the craving of greed? Did He not wrest the weapons from their hands, and rend from them all the sources of every form of corruption? To conclude, was He not Himself gentle, peaceful, easily approached, friendly when addressed? Did He not, grieving at men's miseries, pitying with His unexampled benevolence all in any wise afflicted with troubles and bodily ills, bring them back and restore them to soundness?
64. What, then, constrains you, what excites you to revile, to rail at, to hate implacably Him whom no man can accuse of any crime? Tyrants and your kings, who, putting away all fear of the gods, plunder and pillage the treasuries of temples; who by proscription, banishment, and slaughter, strip the state of its nobles? who, with licentious violence, undermine and wrest away the chastity of matrons and maidens,- these men you name indigites and divi ; and you worship with couches, altars, temples, and other service, and by celebrating their games and birthdays, those whom it was fitting that you should assail with keenest hatred. And all those, too, who by writing books assail in many forms with biting reproaches public manners; who censure, brand, and tear in pieces your luxurious habits and lives; who carry down to posterity evil reports of their own times in their enduring writings; who seek to persuade men that the rights of marriage should be held in common; who lie with boys, beautiful, lustful, naked; who declare that you are beasts, runaways, exiles, and mad and frantic slaves of the most worthless character,- all these with wonder and applause you exalt to the stars of heaven, you place in the shrines of your libraries, you present with chariots and statues, and as much as in you lies, gift with a kind of immortality, as it were, by the witness which immortal titles bear to them. Christ alone you would tear in pieces, you would rend asunder, if you could do so to a god; nay, Him alone you would, were it allowed, gnaw with bloody months, and break His bones in pieces, and devour Him like beasts of the field. For what that He has done, tell, I pray you, for what crime? What has He done to turn aside the course of justice, and rouse you to hatred made fierce by maddening torments? Is it because He declared that He was sent by the only true King to be your soul's guardian. and to bring to you the immortality which you believe that you already possess, relying on the assertions of a few men? But even if you were assured that He spoke falsely, that He even held out hopes without the slightest foundation, not even in this case do I see any reason that you should hate and condemn Him with bitter reproaches. Nay, if yon were kind and gentle in spirit, you ought to esteem Him even for this alone, that He promised to you things which you might well wish and hope for; that He was the bearer of good news; that His message was such as to trouble no one's mind, nay, rather to fill all with less anxious expectation.
65. Oh ungrateful and impious age, prepared for its own destruction by its extraordinary obstinacy! If there had come to you a physician from lands far distant and unknown to you before, offering some medicine to keep off from you altogether every kind of disease and sickness, would you not all eagerly hasten to him ? Would you not with every kind of flattery and honour receive him into your houses, and treat him kindly? Would you not wish that that kind of medicine should be quite sure, and should be genuine, which promised that even to the utmost limits of life you should be free from such countless bodily distresses? And though it were a doubtful matter, you would yet entrust yourselves to him ; nor would you hesitate to drink the unknown draught, indited by the hope of health set before you and by the love of safety. Christ shone out and appeared to tell us news of the utmost importance, bringing an omen of prosperity, and a message of safety to those who believe. What, I pray you, means this cruelty, what such barbarity, nay rather, to speak more truly, scornful pride, not only to harass the messenger and bearer of so great a gift with taunting words; but even to assail Him with fierce hostility, and with all the weapons which can be showered upon Him, and with all modes of destruction? Are His words displeasing, and are you offended when you hear them? Count them as but a soothsayer's empty tales. Does He speak very stupidly, and promise foolish gifts? Laugh with scorn as wise men, and leave Him in His folly to be tossed about among His errors. What means this fierceness, to repeat what has been said more than once; what a passion, so murderous? to declare implacable hostility towards one who has done nothing to deserve it at your hands; to wish, if it were allowed you, to tear Him limb from limb, who not only did no man any harm, but with uniform kindness told His enemies what salvation was being brought to them from God Supreme, what must be done that they might escape destruction and obtain an immortality which they knew not of? And when the strange and unheard-of things which were held out staggered the minds of those who heard Him, and made them hesitate to believe, though master of every power and destroyer of death itself He suffered His human form to be slain, that from the result they might know that the hopes were safe which they had long entertained about the soul's salvation, and that in no other way could they avoid the danger of death.