The apology of Tertullian

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from the hundred sestertias expende on it, that is bout evenhundred an eighty-one pound sive hillings for a meat an Psee mines of silve melle into dishes, o for the table of senatorsonly for that ould e tolerable, ut so suci fellows as are ut jus made ree, an hardi out of the lasti os flavery I se also theatres in abundance, an ali indulgingi Covere over Thehard Lacedemonians I Suppose, ere the sirst authors of this ostinvention for ea Venus hould ahe old in the inter ithout a Covering and that odious heau Cloa os friege, hicli in timeo War a to Creen the Spartans sto the injuries of eather, Was hiest designe no doub to defend the Romans at theenjoyment of thei sporis. Moreover, I se no no differenc inhabit etween a ad of qualit an a common strumpet: allthose is institutions bout omen re fallen to the round, Wherein ou ancestor made Such provision for modest and temperanCeci hen a Oman a to ear no more old about hertha the wedding-ring pon her fingeri When omen ere Sostricti prohibite to the se of Wine, that a matron a Starve to

Video Theatra nec singula satis esse. In the time of Augustus there erebul three theatres, and ne amphitheatre; ut a the gre in vices, theyincreased in theatres and the we read of the theatre os arcellus, an one of Scaurus o capacious that Plin assim it large nough to hol SO,OO men. Plin. lib. xxxvi. Cap. 5. Concerning the number of theatres, id iust Lissis Amphitheatr=ιm, et Tertull. de Spectac et Vitruv. lib. V. CaP. 3. Inter Matronas atque Prostibulas numma de habitu discrimen. The Stola, Flammeum, Vitta, an Reticulum ere the distinctions o matrons o repute,srom prostitutes ho ad the Toga, and were notollowed the Flammeum and . Vitta ore of this yo ma se in Alex ab Alexand tom. i. lib. V. p. 2Ι6. Cum aurum nulla norat rapter unico stilo Nem sponsu ossi noraSSE pronubo annulo. The ring in matrimon has been a very genera and ancient ceremonD: stilo signus fortasse dedisti, iuven. sat. 6. his nuptial in Wasput upo the finger nex the east, o the est hand, ut o an imaginatio that there a a particular vel there hicli en directi to the otio of thelieart. Aul. Gell. lib. X. cap. IO, acrob. lib. vii cap. 3. An this I SuP- pose, a b the Unicus Digitus in Tertullian. The primitive Christians maden Scrupte os complying ith his ancient ceremon of the in in matrimony, sor, says Tertullian de Mol de aullitis doli sonore descendit, it didio aris Doman honou given to an idol. An Clemens Alexandrinus et sortii, nolint therite, ut theaeasonis it Clem Alex Ap . lib. iii cap. 2. St. Ambrose bring in St. Agnes, mentioning the wedding-ring Amb. lib. V. p. 34. In the ear6II, Isidore Hispalensis, Et mol. lib. xx. and de devin. O . lib. i. prove it tolein se, an ali the ossices of the ester Churches since that time prove thesame A to the Gree Churches, e find by the Eucologicon, that the used tW rings, ne of gold, hicli a given to the an another of silver, hichWa giVen to the woman. M. M. Sponsalior. An theresore it a not thou good authorit that our,is reformers id retain his innocent, ancienteeremony, approve os eveni Bucer himself Bucer Censum p. 8.

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ὲ Cum mulieres usque adeo vino abstinerentnr, ut uratronam ob resignatos cellae vinariae loculos sui inedia necarint. This story, and almoSt the very ords, are

wine. The di inhing of wine as interdicte Women unde the severest penalty. Vim Dionys Halicarn lib. ii. Polyh. lib. i. Cicer lib. de nat. Deor. It waS Scapita a crime forin oman to e alien in in as in adultery It was by thela o Romulus made ne of the condition sor a divorce Cneus Domitius deprive a oman os e dowry for drint in more liberali than her ealthrequired. The a mentione here by Tertullian, hicli oblige relation to salute omen to find whether the diu not mel o wine, as verruled by an edictis Tiberius Caesar. Vid. Sueton vit Tiber See more to this purpos in Alexand ab Alea tom. i. lib. iii cap. 2, p. 72 an 673. Per anno fernae sexcentos ab urbe co/I it , nulla repetistina domus scripsit. P. Carvillius Ruga, or Spurius Carbilius, ache is called by Valer. aximus, lib. ii cap. , a the rst ho divorce his iis pon retence of barrenness, though divorces asterward upo the mos tristin occasions Camerio he a Common praetice L. Antonius a note by the censors, an turneo ut of the senates o pulting way his is upon o reason ut his humour. Vid. Val. ax. lib. i. cap. 4. Tiberius Caesar degraded a censor upo the like occasion, Sueton. in et it Tib. Q. Antistius an C. Sulpitius divorCed their ives meret upo apet Val. a X. lib. vi cap. 3. An Maecenas is severet taxed by Seneca ponthe like occasion, Sen. lib. de Divin. Provid. So that it is no without reasonthat Tertullian affirms divorces in his timerio e the constant ruit os matrimony. By lj law of Romulus a mari could no divorce his iis, hut ei ther sor adultery, sor attemptinito pol sonaim for false keys, o sor drinking of wine. The formos divorces he tween parties ni contracted was in these ordS Conditione Iudnon utar. his a properi Restidium I that etween a marrie couple ascalled Divo; lium, and an in his form Kes Inas tibi habreo. Liberunt Patrem cum insteriis suis. The Bacchanalia o Nyctileia gre tolliat excessive lewdness, that the were sorbi in alliaris of Ital unde a Severe penalty id Alex ab Alex. om. i. lib. i. CAP. 7, P. 63O.

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an his mysteries, not ut o Rome only but ali Italy, and Serapis, and Isis, and Harpocrates, illi his dog'chead of a god Cynocephalus, were XClude the Capitol the palace of ou deities, during the consulfhimo Piso an Gabinius, ho ere o Christians, an allthei altars levelle to the round in orde to suppress his rabbie of deities, and the abominabie fili hinesse attending on them; ut these gods ou have reCalle sto banishment, an restore themto thei original Worship. Where no is our id religion, and thegreat veneration Ou retendo have for our anCestors Votiliave degenerate from them in Our habit in Our modes of living, in ou furniture, an in the riChes an revenues o allo to the different rank of men, an in the ver deliCaC ODyour angilage. Yo are terna pratfers of antiquity, and et ver da in a ne fashion; hicli is a plain proos that it is our peculia talent tolei the rong, to OrSahe Our ancestors here o Should folloW, an to follo where o fhould sorsahe them An although ou may ahe ourselves for ealous defender of the traditions Dyourfathers, speciali in hos things for the neglect of hicli ou principali accus the ChriStians, nam ely the Orshi of the god S, in hicli potnt ou ancestor have been the most unliappilymistahen although ou have rebuit the altar of Serapis, and made hi no a Roman od although Bacchus no has his stanti sacrifices offere hi in Italy;-no tWith standin ali his, Isay, I ill sho in iis proper place that ou have no in truth his warm affectio for the od of your foressithers, ut that ou have despiSed, Stighted an destroye them in spite o ali ou loud pretenCes to the obligations os antiquity. In the meantinae, I shall

in Secret, in orde to mahe way for the vindicatio of thos thingswe do in the face of the orid.

Serapidem et fidem, et Harrocratem cum suo Fnocephalo, etc. Serapis an Isis ere celebrate idol os Egypt Harpocrates is sal tot bor os Isis an Osiris, an comin univchil bet ore his time, as horn mute, an for that reason ad the o os Silence, accordin to that of Ovid-Cumque frenais vocem, digilog. silentia acadet Cynocephalus as an Egypti an od illi adog' head under hich hape Mercur is sal to have been orshipped, a cord in to that of Virgil, Eneam , Omnimenumq. Desint Ionstra, et Latrator Anubis. Se more of this and thei expulsion ut festat in Alex ab Aiax tom. i. lib. ii Cap. 9 P. 43I. Censu. I conclude his ord should he writte with a , ando have

translate it accordingly but i it is to e ritie withono, ascit is both in Rigaltius and amelius, ould translate it opinion; ut Rigaltius in his Animadversion has corrected his texi, and write Censu. Vid. Rigal. An adver juxta M.

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CHAPTER VII.

them Confess the actions of thei lise, ut onlyrio den the religionthe profess. ut the Christian religion, as Pliave atready intimated, began to Sprea in the eig o Tiberius and the truth pulleddown a ori os atre in iis very cradle forcit ad as many

Dicimu=' sceleratissimi de Sacramento Infanticidii. That this charge of devouring a chil in the sacrament a by the eathens commoni laid ponthe Christians is evident, ecause Justin Athenagoras, Tatian, inutius, and theres of the apologist insist o much pon it. The natur of the institution and the practice of Simon agus, enander Basilides, Carpocrates, and therhereticS, ho passe unde the nam o Christians, mos probabi gave is tothis horrid story, a Phave hown at large in m notes pondustin's Apology. Quis unquam aliter vagienti Infanti supervenit. The Christia sacrifice of brea and wine a neve omitte in the rst age of the Church in thei public

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us, lihe a Cyclops o Siren, With mouilis besmeare in human lood, and carrie us in that cruel pichle besore a judge Andos sor

incest, ho ver discovere an relicis immodest in his is astersheiecam a Christian Z And who an hin that aleathen ould conniverat WiCkednesse of this monstrous fige in an Christian hadhereyes to p them ouo O that he canae bribe in ur favour, Wh seems neve So et pleased as hen e is aulin us topunishment Θ Dyo say that thes abominations are alway donein Secret, pra When and by Whom Came o to this nowledge ΘΝo by the ulli themselves for ou kno that the perSOns admitte into the mysteries of ali religion are by the ery formis admission unde the severest obligation to secreCy the Samothracia an Eleusinians mysteries ou knoware Covere in prosound silenCe, O much more reasonable is it heresore to

vengeances Is heresore Christians etra no themselves, itfollows that the must e betrayed by those of another religion but hos hali strangeribe abierio inform against US, When even themos pious mysteries are defende sto the approaches of the

worship the looked pon thei service a not so perfecti Christian and acceptabie ithout it, that themoly Spirit id in an specia manne descendupo the consecrate elements that God was belle pleased with thei prayerssor his commemoration o His Son, and that this a the principi o unionbetween a Christian and the ever tesse Trinit and theres ore, Wheneve thelieathensarohe into thei assemblies, the would e sure to find this sacrifice of a child, a there an such hing. Ex Forma omnibus III feriis silentii Fides Hebeatur. What silen e was thought due o sacre rites e ma understand by Horace' Favete tinguis; by Ovid' Ore favent Popilli tinc tim venit aurea Pontra by Virgil' Fida Silentia Sacris hy Festus' Linyriam fascito, i. e. coercet I by the gyptianSsetting up the mage of Harpocrates in the entrance of thei temples, and by the Romans placing the statue of Angeronain the altar of Volupta. Viae Brisson, ae Formiiais, lib. . . . Eleusinia reticentur. Horace protest that he would not sta in the liouse, o sati in the hip with a person that should divulge the mysteries of Ceres- Velabo, etι Cereris Sacrum ladris arcance, sub iisdem Sit trabibus fragilemque mecuΠδSoma phaselum. Alcibiades an his companion sor exposing the rite o Ceres ere Ot onlyexcommunicate ali religious an civi intercourse at thens, ut solemnlycursed by the prieSis, an priestesses - a practice not unlike to the Jewisti Anathema Vid. Plutar Alcibiad. . Cum etiam sine initiationes arceant Prophanos Pano nothin more

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Strange and the profane Θ Untes s ou Conclude the Christia ritesto e the wi kedes of any, and witha conclude that the wiCked areles Cautious bout the divulgin os suci rites than hos o a belle religion And thus o must e forCeyt achnowledge ou know nothin o ou profession, ut by Common fame; and thenature o fame is to wellonown by very one to e credite in has te. Vour Wn Virgil telis ou Fama malum, quo non aliud pelocius umina Fame is an ill the wis test ill that sies. Wh doesae cali fame an illi Be cause of her Wifines. Orbe ause hecis an informer Or ecause hecis a Common iar For the last reason ithout question. For he never et eventruth Come ut of her mouth Without ein sophisticaled, ithout detracting, adding, or breWin it illi ne falsehood or another. MoreoVer, themature friam is uel that he annotae e herselfupo the in Without the assistance of lies for he lives by notprOVing When She proves, he destroys her eing Sh hoversmo

The lamens ad a commentaculunt, a in os rod in their and to keepissimpure persons. Via Brisson, e Fo= mauis, lib. i. Selden, de S nec lib. i. cap. Io. Among the Greeks that id sor stom Orpheus Continued ,-εκας ἔκας εσσε βεβ ηλοι. At Athens the herat oried ut m σῆ -Whoris heres To hicli thepeople anSwered, πολλοὶ καὶ γαροὶ-Μany and good men. M. Suid in σι φε. An we read in Livy, Decad 4 lib. i. of two young me Os Arcanania, horior notaein initiated an crowde into the Eleusinia mysteries, were laim for it was a capita crime to e present ithout due purification and suci purisyingrites ere me of at ranks an qualities oblige to persor besore the could approac the altar an statues. Not Nero iniself could prevail illi his Conscience to et hi be present at these rite o Ceres, aster the Heral had macte the usual proclamation for the wiche to depari. Hae Sueton Ner cap. 34. But Antoninus the philosopher, o ho his innocence, en to the temple of Ceres, and into the ver Sacrarium by himself. M. Castrolin in vis. Antonin. ilos. And was there but a litile more of the natura reverence of heathen to hol things amon Christian eople, an did Christia priest exert the powertha God has give them illi a much vigour a the idoliriesis did, men evenas iched a Nero ould notiare to approach our altar meret upo the invitationis a place. ut a matters stand it mightio hard with the ries to malaea notorious offende lose his referment, by refusing him the Sacrament, and the common lammight gomea tomai the canon.

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CHAPTER VIII.

SHAL no appeal to the testimon o nature, and argue hetherit is credibi that he is capable of Such inhumanities a Commonsame Charges rapon Christians; and sor argument salie, I Will

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suppos a Christian promising ou terna illa, and tyin cautionfor the performance, po Consideration Dyour obedience. Ι illsuppos likeWis that ou belleve his promise and the questionno is, hether pon SuCh a belle Dyo Could finesin ou hearis ob barbarous nough in spite o nature to accepti eterna life at this inhuman priCe. Imagine, therefore, a Christia addreSSing Ouin his manner Come ither, Dieiad, and lunge our agger into

our indiscriminate embraces Orci another is to ossiciat in hisbi Ood Service, Suppose Ourset applied to aster his ori Comehither, an stan by only hile I mahe the sacrifice; ehol me despatchin an infant of the stage in the very irstinc os life See me Sending the ne foui lying ut of the od besore t was vellinci do ou gather up the rude indigent lo9d, and op our readliberali in that wine, an indulge freelympon the lesl, and while

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as e Christians are; ut Dyou ke this impossibi in nature, ouought to ive no redit to the repori, beCauSe Christians and heathens have the Same humanity. But o preten that the ignorant ni are decoyed an trichedint ou religion, Suchos have not et illi ny of thes stories against us, ut are Calched bes ore the have time o Conside and examine illi that accuraCy hich very an is oblige to ponchangin his religion. ut alloWiniit possibi for a man to eignorant of Common fame, et i any one is destrous tot initialed, it is the Constant Custona, as I ake it for such a person to go to thechie priest, to e instructe in What is neCessar sor SuCh an initiation. An then, is thes storie are true, he wil instructi imin his manner Friend in orde to Communicate illi us yo muSt provide a child tende and good, too Oungrior an SenS O notiCeo death; such a child as ill smile into ni face unde the fatalhnise Voti are likewis to provide rea to suo u the lood, and Candlesti ks an Candies, an som dog With ome morseis tothrow to thos dog just ut of thei reach, that by triving to Comeat them the ma pulliown the candies an candiestich to hichthe are ted. bove ali hings, o must e Sure noto Comewithout our mollier an sister. But hal f the will no Comply,

our religion Θ hy, he cannot be admitted sor o have a sister ora mollier are neceSSar qualisCations, no doubi, o malae a Christian. But Dyoumili suppos ali his furniture got ready besoreliand without theanowledge of him horis to Communicate, et Certaini aster helias CommuniCaled e must need lino ali and et e stili continues firm in ur Communion ithout a Wor of the imposture. But e dares no discove perhaps for ear o puniSliment, hensu h a disCovery ouldie meritorious. Wherea a man os probity, after he had Mund himself thus abused, and triched into so horrid a religion, ould ather choos to die han live longer illi uel a ConscienCe Aster ali, I Will grant that suci a man dares no diSCoversor ear o punishment; ut pranthen ive me a reason hy the Same perSOn hould persevere in defiance of torments sor Pthinhit natural to Conclude that ou ould no continuali stic Clos to religio unde such disadvantages, hicli ou ould neve have

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BUT M a fuller confutationes come no to prove that he heathensare gulit both in the dark, an in the face of the sun of aCting the Same abominations the Charge pon Christians, and their ownguillineSS, perhaps, is the very thing hicli disposes them to belleveth like of thers. Infanis have been sacrifice to Saturn publi Clyin Africa, even to the proconsulfhimo Tiberius, ho devoted the

λ Infantes fenes inrisam attirno palam mamolabantur, etc. The heathen haea notion hoWeve the came hsit is notrio m present purpos to conjecture that repentance alone asino sussicient to tone the Divine rati, without a bloodysacrifice, and there re the bloodi man and east astrough in to suppinthe deficiency. Accordingi among the hoenicians an Carthaginians it ha heen an ancient cuStom to Choos by tot some childremo the best qualit for a sacrifice, an for hos upon hom the tot fel there a no redemption Anythey erelikewis dresse accordin to thei qualit in the riches apparet to malle the Sacrifice more splendid. An havin omitte these human sacrifices for Sometime, an during that omission hein overcome by Agathocles the offere t oliundred sons of the nobilit upo thei altar to tone the deit for the neglectos human sacrifices Vim lat. GaI. entille Minos Dionins Halicar lib. ., Diodor Sic lib. XX. Lactan. lib. i. cap. I, Euseb. Praesar. Nang. lib. iV., an Silius Ital. at the end of the Murth book spealis thus o Carthage Mos fuit in populis, quos conditi advena Diaeo. Disanaetina diuti Parvos imponere natoS.