Not more than three or four days had passed since the prophecy of the Colchian, and it was the 8th month or thereabouts from the time of my first being brought to the quarries, when behold, one morning, coming out of the ergastulum to our work according to custom, we found, in the place of the usual overseers, a band of soldiers; and instead of being drafted off to our several stations in the quarries, we were caused to march in one column through Tyana. As we passed through the town, we heard the reason of our journey. Nicander was dead. However he had not perished, as the Colchian had prophesied, in the earthquake; but having committed an outrage on the wife of one of his slaves, he had been mortally wounded by the man in a fit of passion. Yet had he lived long enough to revenge himself by causing the whole of his household to be put to death, three hundred in all, including those who had been of the household of Ammiane, among whom perished our faithful Hermas, and our old nurse Trophime. On the morrow he died, and the heir, entering on the estate, had ordered all the slaves that were in the quarries to be sent to Tarsus and there sold. So brutal had I become and so hard of heart during my stay in the ergastulum, that even the news of the death of Hermas and Trophime did not greatly move me, and the pain of it was not so great as the pleasure I took in hearing of the death of Nicander.
When we were come to Tarsus and set up on the slave-platform, and there caused to leap and dance and carry weights and to proclaim aloud what arts and accomplishments we knew, I felt little shame, but only some faint desire to know who would be my master, and at the same time a rebellious hatred against gods and men, as being all alike unjust, and a determination to be avenged on mankind. At this time my knowledge of letters and my skill in transcribing stood me in good stead. For when one of the slave-dealers had seen me give proof of my skill upon tablets, he bought me at a higher price than the rest, and after taking me to the baths and using medicaments to remove or lessen the marks of my stripes, he clothed me decently, and placed me with a Greek teacher to increase my skill in letters; and after two or three months thus spent in Tarsus, I was sold to one Philemon, whose step-son Archippus had been studying rhetoric in the schools. My new master was a wealthy citizen of Colossæ and a man of learning, devoted at that time to Greek literature, and he had come to Tarsus to take note of his son’s progress in the schools there and to conduct him home; and by reason of a growing infirmity of sight he desired to buy some slave who could read Greek with understanding and take short notes of such things as he dictated. So he bought me for four minæ, and I accompanied him to Colossæ.
I was now in my eighteenth year, being the last year of the emperor Claudius; but though young I was not so pliant or supple of nature as might have been expected from a youth. For I was, as it were, old and stiffened with suffering; and however the kind Philemon might shew me favor and allowance, yet would my mind still harp on this, that, if I had my rights, I should be free, and whosoever was my master, possessed me unjustly. Moreover, the terror of my recent life in the quarries never forsook me; and each night I said to myself, “I am pampered and made a plaything to-day, but I may be cast into the ergastulum to-morrow.” This bitterness of distrust spoiled all the pleasures with which the good Philemon would have gladdened my new life at Colossæ; and indeed my present freedom from oppression and my very leisure, giving me increased occasions for brooding over my loneliness, made me more morose than ever. Sometimes when I looked at the little token which my brother had given me and bethought myself of the token that I had interchanged with him, I would declare that I had not only bestowed on my poor Chrestus the legend I LOVE THEE, but at the same time I had parted with my very faculty of love—so barren and dry of all affection did my heart now seem—and as for the other legend TRUST ME, I would inveigh against it as idle and deceiving. For whom had I on earth to trust? My parents, who had forsaken me? Or Chrestus or Hermas or Trophime, who were now but dust and ashes? But if I looked elsewhere, to the gods in heaven above, or to the gods beneath the earth, behold, I saw none save beings that either rejoiced in evil or at least had not power to destroy evil; which therefore were either too bad or too weak to claim trust from men.
But herein is thy hand manifest, O Lord Jesus; for through the loss of earthly love and trust thou wast leading me to thyself, the fountain of all goodness, O thou whom to love is to trust, and to trust is to love, and in the loving and trusting of whom is Life Eternal. Blessed art thou, who dost free the oppressed and guide the wanderer! Blessed art thou, Lord of all Love, who didst take from me unto thyself the earthly love of my dear brother that thereby thou mightest guide me to a better and higher Love, even to thyself, in whom, long afterwards, I found my brother once again.
THE SECOND BOOK
§ 1. HOW I RETURNED TO THE WORSHIP OF FALSE GODS
Perceiving that my mind was under some trouble or disturbance, my master often turned the discourse to matters of morals and philosophy, and especially to the belief in the gods and the divine government of the world; and I told him plainly that I had no such belief, for that the world seemed to me governed by chance, or by fate, or by evil gods, but in no case by good gods, seeing that ill-doing prevailed in the world. Upon this Philemon, being grieved because of my unbelief, asked me whether I had had much discourse with his friend Artemidorus, the Epicurean, on these matters. When I said no, not much, but that my unbelief arose from my own experience of things, because I had seemed to discern more proof of the power of evil than of good, he bade me take comfort; for he would in due course emancipate me, and meantime I should be to him as a friend. After this he advised me to study the books of Plato and of Chrysippus, if perchance I might thus frame myself to a better mind. But when I urged (which indeed was not my own argument but I had heard it lately from Artemidorus) that the stories concerning the gods were full of all manner of myths, and fables containing portents, and metamorphoses, such as no sane man could believe, to this he replied that the whole world was full of no less wonders, if a man rightly considered it; for that summer should follow spring, and autumn summer, that storm should follow calm, and calm storm, and that the whole world should be so orderly and evenly governed as it was, this, he said, was a far greater wonder than the metamorphoses of which the poets speak. In particular he pointed out the wonderful things past all common course of nature, which were to be seen in that very neighborhood of Colossæ and Laodicea; and taking me with him up and down the valley of the river, called Lycus, which flows through that region, he shewed me how the water is there changed into stone of a dazzling brightness, so that the hills are in many parts covered with the appearance of snow, and cataracts abound of the same substance, and how other mountains vomit forth smoke and fire, and others have wells and springs bubbling upward hot from the earth. Again on another day he brought me to a certain pool sacred to the goddess Cybele, and bade me mark how sheep and goats and cattle, driven into this pool, straightway fell down and perished, but the priests of Cybele, entering into the same waters, stood upright and unhurt in the presence of many spectators; and upon this he asked me what more proof was wanting of the power of the goddess to protect her votaries? When I could make no reply, he affirmed that all these wonders were placed at hand to convince them that disbelieved in the gods; for if we were forced to believe in these wonders, being as they were before our eyes, why should we be so loth to believe other wonders that our eyes had not seen?
In course of time the words of Philemon and still more his kind deeds and the kindness of his wife Apphia, had power to quench that rancorous spirit which had inflamed my heart. Other friends also, both at Colossæ and in Hierapolis, moved me in the same direction, I mean towards a belief in the gods. Among these was the good Epictetus (a slave like myself and at that time a very young man) concerning whom I shall have much to say hereafter; and a certain Nicostratus of Laodicea, full of zeal for learning, but devout and liberal, and of a gracious nature. Nor must I forget Heracleas, a great reader of the works of the ancient poets as well as of the philosophers, who had studied for some time in Alexandria. These three, being of the acquaintance of Philemon, treated me with exceeding courtesy, seeking my society and willingly conversing with me; and I soon perceived that almost all the rest of our acquaintance though in no respect given to superstitions, nevertheless agreed in believing that the world was governed by good and divine powers.
§ 2. HOW SOME OF PHILEMON’S FRIENDS AVOWED A BELIEF IN ONE GOD
I soon found that, although the philosophers whom I have mentioned above, believed in gods, yet