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Chapter XVI. 698 —Other Charges Repelled by the Same Method. The Story of the Noble Roman Youth and His Parents.

I am now come to the hour for extinguishing the lamps, and for using the dogs, and practising the deeds of darkness. And on this point I am afraid I must succumb to you; for what similar accusation shall I have to bring against you? But you should at once commend the cleverness with which we make our incest look modest, in that we have devised a spurious night, 699 to avoid polluting the real light and darkness, and have even thought it right to dispense with earthly lights, and to play tricks also with our conscience. For whatever we do ourselves, we suspect in others when we choose (to be suspicious). As for your incestuous deeds, on the contrary, 700 men enjoy them at full liberty, in the face of day, or in the natural night, or before high Heaven; and in proportion to their successful issue is your own ignorance of the result, since you publicly indulge in your incestuous intercourse in the full cognizance of broad day-light. (No ignorance, however, conceals our conduct from our eyes,) for in the very darkness we are able to recognise our own misdeeds. The Persians, you know very well, 701 according to Ctesias, live quite promiscuously with their mothers, in full knowledge of the fact, and without any horror; whilst of the Macedonians it is well known that they constantly do the same thing, and with perfect approbation: for once, when the blinded 702 Œdipus came upon their stage, they greeted him with laughter and derisive cheers. The actor, taking off his mask in great alarm, said, “Gentlemen, have I displeased you?” “Certainly not,” replied the Macedonians, “you have played your part well enough; but either the author was very silly, if he invented (this mutilation as an atonement for the incest), or else Œdipus was a great fool for his pains if he really so punished himself;” and then they shouted out one to the other, ῝Ηλσυνε εἰς τὴν μητέρα. But how insignificant, (say you,) is the stain which one or two nations can make on the whole world! As for us, we of course have infected the very sun, polluted the entire ocean!  Quote, then, one nation which is free from the passions which allure the whole race of men to incest! If there is a single nation which knows nothing of concubinage through the necessity of age and sex—to say nothing of lust and licentiousness—that nation will be a stranger to incest. If any nature can be found so peculiarly removed from the human state as to be liable neither to ignorance, nor error, nor misfortune, that alone may be adduced with any consistency as an answer to the Christians. Reflect, therefore, on the licentiousness which floats about amongst men’s passions 703 as if they were the winds, and consider whether there be any communities which the full and strong tides of passion fail to waft to the commission of this great sin. In the first place, when you expose your infants to the mercy of others, or leave them for adoption to better parents than yourselves, do you forget what an opportunity for incest is furnished, how wide a scope is opened for its accidental commission? Undoubtedly, such of you as are more serious from a principle of self-restraint and careful reflection, abstain from lusts which could produce results of such a kind, in whatever place you may happen to be, at home or abroad, so that no indiscriminate diffusion of seed, or licentious reception thereof, will produce chilp. 125 dren to you unawares, such as their very parents, or else other children, might encounter in inadvertent incest, for no restraint from age is regarded in (the importunities of) lust. All acts of adultery, all cases of fornication, all the licentiousness of public brothels, whether committed at home or perpetrated out of doors, 704 serve to produce confusions of blood and complications of natural relationship, 705 and thence to conduce to incest; from which consummation your players and buffoons draw the materials of their exhibitions. It was from such a source, too, that so flagrant a tragedy recently burst upon the public as that which the prefect Fuscianus had judicially to decide. A boy of noble birth, who, by the unintentional neglect of his attendants, 706 had strolled too far from home, was decoyed by some passers-by, and carried off. The paltry Greek 707 who had the care of him, or somebody else, 708 in true Greek fashion, had gone into the house and captured him. Having been taken away into Asia, he is brought, when arrived at full age, back to Rome, and exposed for sale. His own father buys him unawares, and treats him as a Greek. 709 Afterwards, as was his wont, the youth is sent by his master into the fields, chained as a slave. 710 Thither the tutor and the nurse had already been banished for punishment. The whole case is represented to them; they relate each other’s misfortunes: they, on the one hand, how they had lost their ward when he was a boy; he, on the other hand, that he had been lost from his boyhood. But they agreed in the main, that he was a native of Rome of a noble family; perhaps he further gave sure proofs of his identity.  Accordingly, as God willed it for the purpose of fastening a stain upon that age, a presentiment about the time excites him, the periods exactly suit his age, even his eyes help to recall 711 his features, some peculiar marks on his body are enumerated. His master and mistress, who are now no other than his own father and mother, anxiously urge a protracted inquiry. The slave-dealer is examined, the unhappy truth is all discovered. When their wickedness becomes manifest, the parents find a remedy for their despair by hanging themselves; to their son, who survives the miserable calamity, their property is awarded by the prefect, not as an inheritance, but as the wages of infamy and incest. That one case was a sufficient example for public exposure 712 of the sins of this sort which are secretly perpetrated among you. Nothing happens among men in solitary isolation. But, as it seems to me, it is only in a solitary case that such a charge can be drawn out against us, even in the mysteries of our religion. You ply us evermore with this charge; 713 yet there are like delinquencies to be traced amongst you, even in your ordinary course of life. 714



Comp. The Apology, c. ix.


Adulteram noctem.






Trucidatus oculos.




Sive stativo vel ambulatorio titulo.


Compagines generis.






“Aliquis” is here understood.


Utitur Græco, i.e., cinædo, “for purposes of lust.”


Or, “is sent into the country, and put into prison.”


Aliquid recordantur.


Publicæ eruptionis.




Vestris non sacramentis, with a hyphen, “your non-mysteries.”

Next: The Christian Refusal to Swear by the Genius of Cæsar. Flippancy and Irreverence Retorted on the Heathen.