Caecilius concedes and the friends depart in joy

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After Octavius's long defense, Caecilius interrupts the narrator's silent reflection to concede defeat, and the three friends agree to discuss remaining questions the next day.

While I was turning these things over in silence, Caecilius burst out: "I congratulate my friend Octavius as much as I possibly can, and myself as well, and I do not wait for a verdict. We have won, and in this way: even shamelessly I claim the victory. For just as he is the victor over me, so I am the triumpher over error. And so, as far as the main question goes, I confess providence, I yield about God, and I agree about the sincerity of the sect, now ours. Even now, however, some things remain that do not obstruct the truth but are necessary for perfect instruction. Since the sun is already sinking toward evening, we will inquire into them more readily tomorrow, so that, being in agreement about the whole, we may inquire more promptly."

Then I said, "On behalf of all of us, I rejoice more fully that Octavius has also won for me, since the greatest envy of judging has been taken away from me. Yet I cannot repay his merit with words of praise: the testimony both of a man and of one man is weak. He has an extraordinary gift from God, by whom he was inspired to plead his case and, being helped, obtained it."

After this we parted, joyful and cheerful: Caecilius because he had believed, Octavius because he had won, and I because the one had believed and the other had won.

Latin

Dum istaec igitur apud me tacitus euoluo, Caecilius erupit: Ego Octauio meo plurimum quantum, sed et mihi gratulor nec expecto sententiam. uicimus et ita: uel improbe usurpo uictoriam. nam ut ille mei uictor est, ita ego triumphator erroris.

itaque quod pertineat ad summam quaestionis, et de prouidentia fateor et de Deo cedo et de sectae iam nostrae sinceritate consentio. etiam nunc tamen ' aliqua consubsidunt non obstrepentia ueritati sed perfectae institutioni necessaria, de quibus crastino, quod iam sol occasui decliuis est, ut de toto congruentes promptius requiremus.

At ego, inquam, prolixius omnium nostrum uice gaudeo, quod etiam mihi Octauius uicerit, cum maxima iudicandi mihi inuidia detracta sit. nec tamen possum meritum eius uerborum laudibus repensare: testimonium et hominis et unius infirmum est: habet Dei munus eximium, a quo et inspiratus orauit et obtinuit adiutus.

Post haec laeti hilaresque discessimus, Caecilius quod crediderit, Octauius gaudere quod uicerit, ego et quod hic crediderit et hic uicerit.

About this text

A Latin dialogue set at Ostia: the pagan Caecilius and the Christian Octavius debate the old gods and the Christian faith.

Minucius Felix (fl. c. 200) was a Roman lawyer and Christian apologist who wrote in Latin. His only known work is the dialogue Octavius, composed in the Roman Empire as a defense of Christianity against pagan philosophy and skepticism. He wrote it to persuade educated non-Christians by presenting a reasoned debate between a pagan and a Christian.

The dialogue is framed as the author's recollection of a visit to Ostia with his friends Octavius and Caecilius. When Caecilius, a pagan, kisses a statue of Serapis, Octavius reproaches him, and Caecilius proposes a formal debate about pagan religion and Christianity, with the author as judge. The internal audience is Marcus, the narrator.

Caecilius first argues that human knowledge is uncertain, that Rome owes its greatness to traditional worship of the gods, and that Christians are a depraved secret society deserving punishment. Octavius replies that the order of the universe proves one creator God, that the pagan gods were merely deified humans and their myths are immoral, and that demons inspire pagan oracles and slanders against Christians. He defends Christian morals, worship, and hope of resurrection, and argues that Christian endurance under suffering shows God's power. Caecilius concedes defeat, acknowledges providence and the Christian God, and the friends depart joyfully. A reader should know that 'superstition' means false or excessive religious practice, 'religion' means proper worship, 'demons' are impure spirits that deceive humans, 'providence' is God's ordering and care of the universe, 'fate' is blind chance or destiny, 'resurrection' is the Christian hope of bodily restoration after death, 'idol' is an image of a pagan god, 'deity' is divine power, 'wisdom' is true wisdom available to all through reason, 'truth' is the truth about God and religion, 'incest' is alleged sexual immorality, 'sacrilege' is violation of what is sacred, 'spirit' is used of God's nature and of impure spirits, 'mind' is reason identified with God's nature, and 'reason' is rational order in the universe and human understanding of God.

New English from the Latin base text; no published English used as wording.

Printed text used

Translated from CSEL 2 (1867) (Latin)

This work has passed this project's source check. This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.