71. But our rites are new; yours are ancient, and of excessive antiquity, we are told . And what help does that give you, or how does it damage our cause and argument? The belief which we hold is new; some day even it, too, will become old: yours is old; but when it arose, it was new and unheard of. The credibility of a religion, however, must not be determined by its age, but by its divinity; and you should consider not when, but what you began to worship. Four hundred years ago, my opponent says , your religion did not exist. And two thousand years ago, I reply , your gods did not exist. By what reckoning, you ask , or by what calculations, can that be inferred? They are not difficult, not intricate, but can be seen by any one who will take them in hand even, as the saying is. Who begot Jupiter and his brothers? Saturn with Ops, as you relate, sprung from Coelus and Hecate. Who begot Picus, the father of Faunus and grandfather of Latinus? Saturn, as you again hand down by your books and teachers? Therefore, if this is the case, Picus and Jupiter are in consequence united by the bond of kinship, inasmuch as they are sprung from one stock and race. It is clear, then, that what we say is true. How many steps are there in coming down from Jupiter and Picus to Latinus? Three, as the line of succession shows. Will you suppose Faunus, Latinus, and Picus to have each lived a hundred and twenty years, for beyond this it is that man's life cannot be prolonged? The estimation is well grounded and clear. There are, then, three hundred and sixty years garter these? It is just as the calculation shows. Whose father-in-law was Latinus? Aeneas'. Whose father was he? He was father of the founder of the town Alba. How many years did kings reign in Alba? Four hundred and twenty almost. Of what age is the city Rome shown to be in the annals? It reckons ten hundred and fifty years, or not much less. So, then, from Jupiter, who is the brother of Picus and father of the other and lesser gods, down to the present time, there are nearly, or to add a little to the time, altogether, two thousand years. Now since this cannot be contradicted, not only is the religion to which you adhere shown to have sprung up lately; but it is also shown that the gods themselves, to whom you heap up bulls and other victims at the risk of bringing on disease, are young and little children, who should still be fed with their mothers' milk.
72. But your religion precedes ours by many years, and is therefore, you say , truer, because it has been supported by the authority of antiquity. And of what avail is it that it should precede ours as many years as you please, since it began at a certain time? or what are two thousand years, compared with so many thousands of ages? And yet, lest we should seem to betray our cause by so long neglect, say, if it does not annoy you, does the Almighty and Supreme God seem to you to be something new; and do those who adore and worship Him seem to you to support and introduce an unheard-of, unknown, and upstart religion? Is there anything older than Him? or can anything be found preceding Him in being, time, name? Is not He alone uncreated, immortal, and everlasting? Who is the head and fountain of things? is not He? To whom does eternity owe its name? is it not to Him? Is it not because He is everlasting, that the ages go on without end? This is beyond doubt, and true: the religion which we follow is not new, then, but we have been late in learning what we should follow and revere, or where we should both fix our hope of salvation, and employ the aid given to save us. For He had not yet shone forth who was to point out the way to those wandering from it, and give the light of knowledge to those who were lying in the deepest darkness, and dispel the blindness of their ignorance.
73. But are we alone in this position? What! have you not introduced into the number of your gods the Egyptian deities named Serapis and Isis, since the consulship of Piso and Gabinius? What! did you not begin both to know and be acquainted with, and to worship with remarkable honours, the Phrygian mother-who, it is said, was first set up as a goddess by Midas or Dardanus-when Hannibal, the Carthaginian, was plundering Italy and aiming at the empire of the world? Are not the sacred rites of mother Ceres, which were adopted but a little while ago, called Graeca because they were unknown to you, their name bearing witness to their novelty? Is it not said in the writings of the learned, that the rituals of Numa Pompilius do not contain the name of Apollo? Now it is clear and manifest from this, that he, too, was unknown to you. but that at some time afterwards he began to be known also. If any one, therefore, should ask yon why you have so lately begun to worship those deities whom we mentioned just now, it is certain that you will reply, either because we were C lately not aware that they were gods, or because we have now been warned by the seers, or because, in very trying circumstances, we have been preserved by their favour and help. But if you think that this is well said by you, you must consider that, on our part, a similar reply has been made. Our religion has sprung up just now; for now He has arrived who was sent to declare it to us, to bring us to its truth; to show what God is; to summon us from mere conjectures, to His worship.
74. And why, my, opponent says , did God, the Ruler and Lord of the universe , determine that a Saviour, Christ, should be sent to you from the heights of heaven a few hours ago, as it is said? We ask you too, on the other hand, what cause, what reason is there that the seasons sometimes do not recur at their own months, but that winter, summer, and autumn come too late? why, after the crops have been dried up and the corn has perished, showers sometimes fall which should have dropped on them while yet uninjured, and made provision for the wants of the time? Nay, this we rather ask, why, if it were fitting that Hercules should be born, Aesculapius, Mercury, Liber, and some others, that they might be both added to the assemblies of the gods, and might do men some service,-why they were produced so late by Jupiter, that only later ages should know them, while the past ages of those who went before knew them not? You will say that there was some reason. There was then some reason here also that the Saviour of our race came not lately, but to-day. What, then, you ask, is the reason? We do not deny that we do not know. For it is not within the power of any one to see the mind of God, or the way in which He has arranged His plans. Man, a blind creature, and not knowing himself even, can in no way learn what should happen, when, or what its nature is: the Father Himself, the Governor and Lord of all, alone knows. Nor, if I have been unable to disclose to you the causes why something is done in this way or that, does it straightway follow, that what has been done becomes not done, and that a thing becomes incredible, which has been shown to be beyond doubt by such virtues and powers.
75. You may object and rejoin, Why was the Saviour sent forth so late? In unbounded, eternal ages, we reply , nothing whatever should be spoken of as late. For where there is no end and no beginning, nothing is too soon, nothing too late. For time is perceived from its beginnings and endings, which an unbroken line and endless succession of ages cannot have. For what if the things themselves to which it was necessary to bring help, required that as a fitting time? For what if the condition of antiquity was different from that of later times? What if it was necessary to give help to the men of old in one way, to provide for their descendants in another? Do ye not hear your own writings read, telling that there were once men who were demi-gods, heroes with immense and huge bodies? Do you not read that infants on their mothers' breasts shrieked like. Stentors, whose bones, when dug up in different parts of the earth, have made the discoverers almost doubt that they were the remains of human limbs? So, then, it may be that Almighty God, the only God, sent forth Christ then indeed, after that the human race, becoming feebler, weaker, began to be such as we are. If that which has been done now could have been done thousands of years ago, the Supreme Ruler would have done it; or if it had been proper, that what has been done now should be accomplished as many thousands after this, nothing compelled God to anticipate the necessary lapse of time. His plans are executed in fixed ways; and that which has been once decided on, can in no wise be changed again.
76. Inasmuch then, you say, as you serve the Almighty God, and trust that He cares for your safety and salvation, why does He suffer you to be exposed to such storms of persecution, and to undergo all kinds of punishments and tortures? Let us, too, ask in reply, why, seeing that you worship so great and so innumerable gods, and build temples to them, fashion images of gold, sacrifice herds of animals, and all heap up boxfuls of incense on the already loaded altars, why you live subject to so many dangers and storms of calamity , with which many fatal misfortunes vex you every day? Why, I say, do your gods neglect to avert from you so many kinds of disease and sickness, shipwrecks, downfalls, conflagrations, pestilences, barrenness, loss of children, and confiscation of goods, discords, wars, enmities, captures of cities, and the slavery of those who are robbed of their rights of free birth? But, my opponent says , in such mischances we, too, are in no wise helped by God. The cause is plain and manifest. For no hope has been held out to us with respect to this life, nor has any help been promised or aid decreed us for what belongs to the husk of this flesh,-nay, more, we have been taught to esteem and value lightly all the threats of fortune, whatever they be; and if ever any very grievous calamity has assailed us , to count as pleasant in that misfortune the end which must follow, and not to fear or flee from it, that we may be the more easily released from the bonds of the body, and escape from our darkness and blindness.
77. Therefore that bitterness of persecution of which you speak is our deliverance and not persecution, and our ill-treatment will not bring evil upon us, but will lead us to the light of liberty. As if some senseless and stupid fellow were to think that he never punished a man who had been put into prison with severity and cruelty, unless he were to rage against the very prison, break its stones in pieces, and burn its roof, its wall, its doors; and strip, overthrow, and dash to the ground its other parts, not knowing that thus he was giving light to him whom he seemed to be injuring, and was taking from him the accursed darkness: in like manner, you too, by the flames, banishments, tortures, and monsters with which you tear in pieces and rend asunder our bodies, do not rob us of life, but relieve us of our skins, not knowing that, as far as you assault and seek to rage against these our shadows and forms, so far you free us from pressing and heavy chains, and cutting our bonds, make us fly up to the light.
78. Wherefore, O men, refrain from obstructing what you hope for by vain questions; nor should you, if anything is otherwise than you think, trust your own opinions rather than that which should be reverenced. The times, full of dangers, urge us, and fatal penalties threaten us; let us flee for safety to God our Saviour, without demanding the reason of the offered gift. When that at stake is our souls' salvation and our own interests, something must be done even without reason, as Arrhianus approves of Epictetus having said. We doubt, we hesitate, and suspect the credibility of what is said; let us commit ourselves to God, and let not our incredulity prevail more with us than the greatness of His name and power, lest, while we are seeking out arguments for ourselves, through which that may seem false which we do not wish and deny to be true, the last day steal upon us, and we be found in the jaws of our enemy, death.