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Epistles &
JUSTIN’s
Second Apology
Epistle of Antoninus to the common assembly of Asia.
1. The Emperor
Caesar Titus Aelius Adrianus Antoninus Augustus Pius, Supreme Pontiff, in the
fifteenth year of his tribune-ship, Consul for the third time, Father of the
fatherland, to the Common Assembly of Asia, greetings:
2.
I should have
thought that the gods themselves would see to it that such offenders should not
escape. For if they had the power, they themselves would much rather punish
those who refuse to worship them;
3. But it is you
who bring trouble on these persons, and accuse as the opinion of atheists that
which they hold, and lay to their charge certain other things which we are
unable to prove.
4. But it would be
advantageous to them that they should be thought to die for that of which they
are accused, and they conquer you by being lavish of their lives rather than
yield that obedience which you require of them.
5.
And regarding
the earthquakes which have already happened and are now occurring, it is not
seemly that you remind us of them, losing heart whenever they occur, and thus
set your conduct in contrast with that of these men; for they have much greater
confidence towards God than you yourselves have.
6.
And you,
indeed, seem at such times to ignore the gods, and you neglect the temples, and
make no recognition of the worship of God. And hence you are jealous of those
who do serve Him, and persecute them to the death.
7. Concerning such
persons, some others also of the governors of provinces wrote to my most divine
father; to whom he replied that they should not at all disturb such persons,
unless they were found to be attempting anything against the Roman government.
8.
And to myself
many have sent intimations regarding such persons, to whom I also replied in
pursuance of my father's judgment.
9. But if any one
has a matter to bring against any person of this class, merely as such a person,
let the accused be acquitted of the charge, even though he should be found to be
such an one; but let the accuser he amenable to justice.
Epistle of Marcus Aurelius to the senate, that the
Christians were the cause of his victory.
1. The Emperor
Caesar Marcus Aurelius Antoninus, Germanicus, Parthicus, Sarmaticus, to the
People of Rome, and to the sacred Senate greetings:
2. I explained to
you my grand design, and what advantages I gained on the confines of Germany,
with much labor and suffering, in consequence of the circumstance that I was
surrounded by the enemy; I myself being shut up in Carnuntum by seventy-four
cohorts, nine miles off.
3. And the enemy
being at hand, the scouts pointed out to us, and our general Pompeianus showed
us that there was close on us a mass of a mixed multitude of 977,000 men, which
indeed we saw; and I was shut up by this vast host, having with me only a
battalion composed of the first, tenth, double and marine legions.
4.
Having then
examined my own position, and my host, with respect to the vast mass of
barbarians and of the enemy, I quickly betook myself to prayer to the gods of my
country.
5. But being
disregarded by them, I summoned those who among us go by the name of Christians.
And having made inquiry, I discovered a great number and vast host of them, and
raged against them, which was by no means becoming; for afterwards I learned
their power.
6. Wherefore they
began the battle, not by preparing weapons, nor arms, nor bugles; for such
preparation is hateful to them, on account of the God they bear about in their
conscience.
7. Therefore it is
probable that those whom we suppose to be atheists, have God as their ruling
power entrenched in their conscience. For having cast themselves on the ground,
they prayed not only for me, but also for the whole army as it stood, that they
might be delivered from the present thirst and famine.
8. For during five
days we had got no water, because there was none; for we were in the heart of
Germany, and in the enemy's territory. And simultaneously with their casting
themselves on the ground, and praying to God (a God of whom I am ignorant),
water poured from heaven, upon us most refreshingly cool, but upon the enemies
of Rome a withering hail.
9. And immediately
we recognized the presence of God following on the prayer--a God unconquerable
and indestructible. Founding upon this, then, let us pardon such as are
Christians, lest they pray for and obtain such a weapon against ourselves.
10. And I counsel
that no such person be accused on the ground of his being a Christian. But if
any one be found laying to the charge of a Christian that he is a Christian, I
desire that it be made manifest that he who is accused as a Christian.
11. And
acknowledges that he is one, is accused of nothing else than only this, that he
is a Christian; But that he who so
accuses him be burned alive.
12.
And I further
desire, that he who is entrusted with the government of the province shall not
compel the Christian, who confesses and certifies such a matter, to retract;
neither shall he commit him. And I desire that these things be confirmed by a
decree of the Senate.
13. And I command
this my edict to be published in the Forum of Trajan, in order that it may be
read. The prefect Vitrasius Pollio will see that it be transmitted to all the
provinces round about, and that no one who wishes to make use of or to possess
it be hindered from obtaining a copy from the document I now publish.
The
second apology of Justin for the Christians
addressed
to the Roman Senate
Chapter
1
Introduction.
1. Romans, the
things which have recently happened in your city under Urbicus, and the things
which are likewise being everywhere unreasonably done by the governors, have
compelled me to frame this composition for your sakes, who are men of like
passions, and brethren, though ye know it not, and though ye be unwilling to
acknowledge it on account of your glorying in what you esteem dignities.
2.
For everywhere,
whoever is corrected by father, or neighbor, or child, or friend, or brother, or
husband, or wife, for a fault, for being hard to move, for loving pleasure and
being hard to urge to what is right (except those who have been persuaded that
the unjust and intemperate shall be punished in eternal fire,
3. But that the
virtuous and those who lived like Christ shall dwell with God in a state that is
free from suffering,--we mean, those who have become Christians), and the evil
demons, who hate us, and who keep such men as these subject to themselves.
4.
And serving
them in the capacity of judges, incite them, as rulers actuated by evil spirits,
to put us to death. But that the cause of all that has taken place under Urbicus
may become quite plain to you, I will relate what has been done.
· Urbicus condemns the Christians to
death.
5.
A certain woman
lived with an intemperate husband; she herself, too, having formerly been
intemperate. But when she came to the knowledge of the teachings of Christ she
became sober-minded, and endeavored to persuade her husband likewise to be
temperate, citing the teaching of Christ, and assuring him that there shall be
punishment in eternal fire inflicted upon those who do not live temperately and
conformably to right reason.
6.
But he,
continuing in the same excesses, alienated his wife from him by his actions. For
she, considering it wicked to live any longer as a wife with a husband who
sought in every way means of indulging in pleasure contrary to the law of
nature, and in violation of what is right, wished to be divorced from him.
7. And when she
was persuaded by her friends, who advised her still to continue with him, in the
idea that some time or other her husband might give hope of amendment, she did
violence to her own feeling and remained with him.
8.
But when her
husband had gone into Alexandria, and was reported to be conducting himself
worse than ever, she--that she might not, by continuing in matrimonial
connection with him, and by sharing his table and his bed, become a partaker
also in his wickedness and impieties--gave him what you call a bill of divorce,
and was separated from him.
9. But this noble
husband of hers,--while he ought to have been rejoicing that those actions which
formerly she unhesitatingly committed with the servants and hirelings, when she
delighted in drunkenness and every vice, she had now given up, and desired that
he too should give up the same,--when she had gone from him without his desire,
brought an accusation against her, affirming that she was a Christian.
10. And she
presented a paper to thee, the Emperor, requesting that first she be permitted
to arrange her affairs, and afterwards to make her defense against the
accusation, when her affairs were set in order. And this you granted.
11. And her quondam
husband, since he was now no longer able to prosecute her, directed his assaults
against a man, Ptolemaeus, whom Urbicus punished, and who had been her teacher
in the Christian doctrines.
12. And this he did
in the following way. He persuaded a centurion--who had cast Ptolemaeus into
prison, and who was friendly to himself--to take Ptolemaeus and interrogate him
on this sole point: whether he were a Christian?
13. And Ptolemaeus,
being a lover of truth, and not of a deceitful or false disposition, when he
confessed himself to be a Christian, was bound by the centurion, and for a long
time punished in the prison. And, at last, when the man came to Urbicus, he was
asked this one question only: whether he was a Christian?
14. And again,
being conscious of his duty, and the nobility of it through the teaching of
Christ, he confessed his discipleship in the divine virtue. For he who denies
anything, either denies it because he condemns the thing itself, or he shrinks
from confession because he is conscious of his own unworthiness or alienation
from it; neither of which cases is that of the true Christian.
15. And when
Urbicus ordered him to be led away to punishment, one Lucius, who was also
himself a Christian, seeing the unreasonable judgment that had thus been given,
said to Urbicus: "What is the ground of this judgment?
16. Why have you
punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief,
nor robber, nor convicted of any crime at all, but who has only confessed that
he is called by the name of Christian?
17. This judgment
of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the
son of Caesar, nor the sacred senate." And he said nothing else in answer
to Lucius than this: "You also seem to me to be such a one."
18.
And when Lucius
answered, "Most certainly I am," he again ordered him also to be led
away. And he professed his thanks, knowing that he was delivered from such
wicked rulers, and was going to the Father and King of the heavens.
19. And still a
third having come forward, was condemned to be punished.
· Justin
accuses Crescens of ignorant prejudice against the Christians.
20.
I too,
therefore, expect to be plotted against and fired to the stake, by some of those
I have named, or perhaps by Crescens, that lover of bravado and boasting; for
the man is not worthy of the name of philosopher who publicly bears witness
against us in matters which he does not understand, saying that the Christians
are atheists and impious, and doing so to win favor with the deluded mob, and to
please them.
21.
For if he
assails us without having read the teachings of Christ, he is thoroughly
depraved, and far worse than the illiterate, who often refrain from discussing
or bearing false witness about matters they do not understand.
22. Or, if he has
read them and does not understand the majesty that is in them, or, understanding
it, acts thus that he may not be suspected of being such [a Christian], he is
far more base and thoroughly depraved, being conquered by illiberal and
unreasonable opinion and fear.
23. For I would
have you to know that I proposed to him certain questions on this subject, and
interrogated him, and found most convincingly that he, in truth, knows nothing.
And to prove that I speak the truth, I am ready, if these disputations have not
been reported to you, to conduct them again in your presence.
24. And this would
be an act worthy of a prince. But if my questions and his answers have been made
known to you, you are already aware that he is acquainted with none of our
matters;
25.
Or, if he is
acquainted with them, but, through fear of those who might hear him, does not
dare to speak out, like Socrates, he proves himself, as I said before, no
philosopher, but an opinionated man;
26. He at least
does not regard that most admirable saying of Socratic, how; “A man must in no
wise be honored before the truth." But it is impossible for a Cynic, who
makes indifference his end, to know any good but indifference.
Chapter
2
Why
the Christians do not kill themselves.
1.
But lest some
one say to us, "Go then all or you and kill yourselves, and pass even now
to God, and do not trouble us," I will tell you why we do not so, but why
when examined, we fearlessly confess. We have been taught that God did not make
the world aimlessly, but for the sake of the human race,
2. And we have
before stated that He takes pleasure in those who imitate His properties, and is
displeased with those that embrace what is worthless either in word or deed.
3.
If, then, we
all kill ourselves, we shall become the cause, as far as it lies in us, why no
one should be born, or instructed in the divine doctrines, or even why the human
race should not exist; and we shall, if we so act, be ourselves acting in
opposition to the will of God.
4.
But when we are
examined, we make no denial, because we are not conscious of any evil, but count
it impious not to speak the truth in all things, which also we know is pleasing
to God, and because we are also now very desirous to deliver you from an unjust
prejudice.
· How the angels transgressed.
5. But if this
idea takes possession of some one that if we acknowledge God as our helper, we
should not, as we say, be oppressed and persecuted by the wicked; this, too I
will solve.
6. God, when He
had made the whole world, and subjected things earthly to man, and arranged the
heavenly elements for the increase of fruits and rotation of the seasons, and
appointed this divine law--for these things also He evidently made for
man--committed the care of men and of all things under heaven to angels whom He
appointed over them.
7. But the angels
transgressed this appointment. and were captivated by love of women, and begat
children who are those that are called demons; and besides, they afterwards
subdued the human race to themselves, partly by magical writings, and partly by
fears and the punishments they occasioned.
8. And partly by
teaching them to offer sacrifices, and incense, and libations, of which things
they stood in need - after they were enslaved by lustful passions. And among men
they sowed murders, wars, adulteries, intemperate deeds, and all wickedness.
9. Whence also the
poets and mythologists, not knowing that it was the angels and those demons who
had been begotten by them that did these things to men, and women, and cities,
and nations, which they related, ascribed them to (their) gods.
10. And to those
who were accounted to be his very offspring, and to the offspring of those who
were called his brothers, Neptune and Pluto, and to the children again of these
their offspring. For whatever name each of the angels had given to himself and
his children, by that name they called them.
· Names of God and of Christ, their
meaning and power.
11.
But to the
Father of all, who is un-begotten, there is no name given. For by whatever name
He be called, He has as His elder the person who gives Him the name. But these
words, Father, and God, and Creator, and Lord, and Master, are not names, but
appellations derived from His good deeds and functions.
12. And His Son,
who alone is properly called Son, the Word, who also was with Him and was
begotten before the works, when at first He created and arranged all things by
Him, is called Christ, in reference to His being anointed and God's ordering all
things through Him.
13. And this name
itself also containing an unknown significance; as also the appellation
"God" is not a name, but an opinion implanted in the nature of men of
a thing that can hardly be explained. But "Jesus," His name as man and
Savior, has also significance.
14.
For He was made
man also, as we before said, having been conceived according to the will of God
the Father, for the sake of believing men, and for the destruction of the
demons. And now you can learn this from what is under your own observation.
15. For numberless
demoniacs throughout the whole world, and in your city, many of our Christian
men exorcising them in the name of Jesus Christ, who was crucified under Pontius
Pilate, have healed and do heal, rendering helpless and driving the possessing
devils out of the men, though they could not be cured by all the other
exorcists, and those who used incantations and drugs.
· The world preserved for the sake of
Christians.
16.
Wherefore God
delays causing the confusion and destruction of the whole world, by which the
wicked angels and demons and men shall cease to exist, because of the seed of
the Christians, who know that they are the cause of preservation in nature.
17.
Since, if it
were not so, it would not have been possible for you to do these things, and to
be impelled by evil spirits; but the fire of judgment would descend and utterly
dissolve all things, even as formerly the flood left no one but him only with
his family who is by us called Noah.
18.
And by you
Deucalion, from whom again such vast numbers have sprung, some of them evil and
others good. For so we say that there will be the conflagration, but not as the
Stoics, according to their doctrine of all things being changed into one
another, which seems most degrading.
19. But neither do
we affirm that it is by fate that men do what they do, or suffer what they
suffer, but that each man by free choice acts rightly or sins; and that it is by
the influence of the wicked demons that earnest men, such as Socrates and the
like, suffer persecution and are in bonds, while Sardanpalus, Epicurus, and the
like, seem to be blessed in abundance and glory.
20.
The Stoics, not
observing this, maintained that all things take place according to the necessity
of fate. But since God in the beginning made the race of angels and men with
free-will, they will justly suffer in eternal fire the punishment of whatever
sins they have committed.
21.
And this is the
nature of all that is made, to be capable of vice and virtue. For neither would
any of them be praiseworthy unless there were power to turn to both. And this
also is shown by those men everywhere who have made laws and philosophized
according to right reason, by prescribing to do some things and refrain from
others.
22.
Even the Stoic
philosophers, in their doctrine of morals, steadily honor the same things, so
that it is evident that they are not very felicitous in what they say about
principles and incorporeal things.
23. For if they say
that human actions come to pass by fate, they will maintain either that God is
nothing else than the things which are ever turning, and altering, and
dissolving into the same things, and will appear to have had a comprehension
only of things that are destructible, and to have looked on God Himself as
emerging both in part and in whole in every wickedness; or that neither vice nor
virtue is anything; which is contrary to every sound idea, reason, and sense.
· All have been hated in whom the world has dwelled
24. And those of
the Stoic school - since so far as their moral teaching went, they were
admirable, as were also the poets in some particulars, on account of the seed of
reason implanted in every race of men - were hated and put to death.
25. Heraclitus for
instance, and, among those of our own time, Musonius and others. For, as we
intimated, the devils have always effected, that all those who in any wise live
a reasonable and earnest life and shun vice are to be hated.
26. And it is
nothing wonderful to prove that the devils are the cause for such to be
hated much worse that do not live according to only a part of the word,
but by the whole knowledge and contemplation of the Word, which is Christ.
27. And they having
been shut up in eternal fire, shall suffer their just punishment and penalty.
For if they are even now overthrown by men through the name of Jesus Christ,
this is an intimation of the punishment in eternal fire which is to be inflicted
on them and those that serve them. For thus did all the prophets foretell, and
our own teacher Jesus taught us.
28.
And that no one
may say what is said by those who are deemed philosophers, that our assertions
that the wicked are punished in eternal fire are big words and bugbears, and
that we wish men to live virtuously through fear, and not because such a life is
good and pleasant; I will briefly reply to this.
29.
That if this be
not so, God does not exist; or, if He exists, He cares not for men and neither
virtue nor vice is anything, and, as we said before, lawgivers unjustly punish
those who transgress good commandments.
30. But since these
are not unjust, and their Father teaches them by the word to do the same things
as Him self, they who agree with them are not unjust.
31. And if one
object that the laws of men are diverse, and say that with some, one thing is
considered good, another evil, while with others what seemed bad to the former
is esteemed good, and what seemed good is esteemed bad, let him listen to what
we say to this.
32. We know that
the wicked angels appointed laws conformable to their own wickedness, in which
the men who are like them delight; and the right Reason, when He came, proved
that not all opinions nor all doctrines are good, but that some are evil, while
others are good.
33.
Wherefore, I
will declare the same and similar things to such men as these, and, if need be,
they shall be spoken of more at large. But at present I return to the subject.
Chapter
3
1. Our doctrines,
then, appear to be greater than all human teaching; because Christ, who appeared
for our sakes, became the whole rational being, both body, and reason, and soul.
For whatever either lawgivers or philosophers uttered well, they elaborated by
finding and contemplating some part of the Word.
2. But since they
did not know the whole of the Word, which is Christ, they often contradicted
themselves. And those who by human birth were more ancient than Christ, when
they attempted to consider and prove things by reason, were brought before the
tribunals as impious persons and busybodies.
3. And Socrates,
who was more zealous in this direction than all of them, was accused of the very
same crimes as ourselves. For they said that he was introducing new divinities,
and did not consider those to be gods whom the state recognized.
4. But he cast out
from the state both Homer and the rest of the poets, and taught men to reject
the wicked demons and those who did the things which the poets related; and he
exhorted them to become acquainted with the God who was to them unknown, by
means of the investigation of reason, saying, "That it is neither easy to
find the Father and Maker of all, nor, having found Him, is it safe to declare
Him to all."
5.
But these
things our Christ did through His own power. For no one trusted in Socrates so
as to die for this doctrine, but in Christ, who was partially known even by
Socrates.
6. (For He was and
is the Word who is in every man, and who foretold the things that were to come
to pass both through the prophets and in His own person when He was made of like
passions, and taught these things)
7. And not only
philosophers and scholars believed, but also artisans and people entirely
uneducated, despising both glory, and fear, and death; since He is a power of
the ineffable Father, and not the mere instrument of human reason.
· How Christians view death.
8.
But neither
should we be put to death, nor would wicked men and devils be more powerful than
we, were not death a debt due by every man that is born. Wherefore we give
thanks when we pay this debt.
9. And we judge it
right and opportune to tell here, for the sake of Crescens and those who rave as
he does, what is related by Xenophon. Hercules, says Xenophon, coming to a place
where three ways met, found virtue and vice, who appeared to him in the form of
women:
10. Vice, in a
luxurious dress, and with a seductive expression rendered blooming by such
ornaments, and her eyes of a quickly melting tenderness, said to Hercules that
if he would follow her, she would always enable him to pass his life in pleasure
and adorned with the most graceful ornaments, such as were then upon her own
person;
11. And Virtue, who
was of squalid look and dress, said, But if you obey me, you shall adorn
yourself not with ornament nor beauty that passes away and perishes, but with
everlasting and precious graces.
12.
And we are
persuaded that every one who flees those things that seem to be good, and
follows hard after what are reckoned difficult and strange, enters into
blessedness.
13. For Vice, when
by imitation of what is incorruptible (for what is really incorruptible she
neither has nor can produce) she has thrown around her own actions, as a
disguise, the properties of Virtue, and qualities which are really excellent,
leads captive earthly minded men, attaching to Virtue her own evil properties.
14. But those who
understood the excellences which belong to that which is real, are also
uncorrupt in virtue. And this every
sensible person ought to think both of Christians and of the athletes, and of
those who did what the poets relate of the so-called gods, concluding as much
from our contempt of death, even when it could be escaped.
· Christians proved innocent by their
contempt of death.
15.
For I myself,
too, when I was delighting in the doctrines of Plato, and heard the Christians
slandered, and saw them fearless of death, and of all other things which are
counted fearful, perceived that it was impossible that they could be living in
wickedness and pleasure.
16. For what
sensual or intemperate man, or who that counts it good to feast on human flesh,
could welcome death that he might be deprived of his enjoyments, and would not
rather continue always the present life, and attempt to escape the observation
of the rulers, and much less would he denounce himself when the consequence
would be death?
17.
This also the
wicked demons have now caused to be done by evil men. For having put some to
death on account of the accusations falsely brought against us, they also
dragged to the torture our domestics, either children or weak women, and by
dreadful torments forced them to admit those fabulous actions which they
themselves openly perpetrate;
18.
Theirs, about
which we are the less concerned, because none of these actions are really ours,
and we have the un-begotten and ineffable God as witness both of our thoughts
and deeds.
19. For why did we
not even publicly profess that these were the things which we esteemed good, and
prove that these are the divine philosophy, saying that the mysteries of Saturn
are performed when we slay a man, and' that when we drink our fill of blood, as
it is said we do, we are doing what you do before that idol you honor, and on
which you sprinkle the blood not only of irrational animals, but also of men,
making a libation of the blood of the slain by the hand of the most illustrious
and noble man among you?
20.
And imitating
Jupiter and the other gods in sodomy and shameless intercourse with woman, might
we not bring as our apology the writings of Epicurus and the poets? But because
we persuade men to avoid such instruction, and all who practice them and imitate
such examples.
21. As now in this
discourse we have striven to persuade you, we are assailed in every kind of way.
But we are not concerned, since we know that God is a just observer of all. But
would that even now some one would mount a lofty rostrum, and shout with a loud
voice,
22.
"Be
ashamed, be ashamed, ye who charge the guiltless with those deeds which
yourselves openly commit, and ascribe things which apply to yourselves and to
your gods to those who have not even the slightest sympathy with them. Be ye
converted; become wise."
· How the word has been in all men
23. For I myself,
when I discovered the wicked disguise which the evil spirits had thrown around
the divine doctrines of the Christians, to turn aside others from joining them,
laughed both at those who framed these falsehoods, and at the disguise itself,
and at popular opinion.
24. And I confess
that I boast with all my strength striving to be found a Christian; not because
the teachings of Plato are different from those of Christ, but because they are
not in all respects similar, as neither are those of the others, Stoics, and
poets, and historians.
25. For each man
spoke well in proportion to the share he had of the spermatic word, seeing what
was related to it. But they who contradict themselves on the more important
points appear not to have possessed the heavenly wisdom, and the knowledge which
cannot be spoken against.
26.
Whatever things
were rightly said among all men, are the property of us Christians. For next to
God, we worship and love the Word who is from the un-begotten and ineffable God,
since also He became man for our sakes, that, becoming a partaker of our
sufferings, He might also bring us healing.
27.
For all the
writers were able to see realities darkly through the sowing of the implanted
word that was in them. For the seed and imitation imparted according to capacity
is one thing, and quite another is the thing itself, of which there is the
participation and imitation according to the grace which is from Him.
· Justin prays that this appeal be
published.
28. And we
therefore pray you to publish this little book, appending what you think right,
that our opinions may be known to others, and that these persons may have a fair
chance of being freed from erroneous notions and ignorance of good, who by their
own fault are become subject to punishment.
29. That so these
things maybe published to men, because it is in the nature of man to know good
and evil; and by their condemning us, whom they do not understand, for actions
which they say are wicked, and by delighting in the gods who did such things.
30. And even now
require similar actions from men, and by inflicting on us death or bonds or some
other such punishment, as if we were guilty of these things, they condemn
themselves, so that there is no need of other judges.
· Conclusion.
31. And I despised
the wicked and deceitful doctrine of Simon of my own nation. And if you give
this book your authority, we will expose him before all, that, if possible, they
may be converted. For this end alone did we compose this treatise.
32. And our
doctrines are not shameful, according to a sober judgment, but are indeed more
lofty than all human philosophy; and if not so, they are at least unlike the
doctrines of the Sotadists and Philaenidians, and Dancers, and Epicureans and
such other teachings of the poets, which are allowed to acquaint themselves with
the act and as written.
33. And henceforth we shall be silent, having done as much as we could, and having added the prayer that all men everywhere may be counted worthy of the truth. And would that you also, in a manner becoming piety and philosophy, would for your own sakes judge justly!