Nicene and Post-Nicene Fathers, Vol. II:
City of God: Chapter 15

Chapter 15.—Of Regulus, in Whom We Have an Example of the Voluntary Endurance of Captivity for the Sake of Religion; Which Yet Did Not Profit Him, Though He Was a Worshipper of the Gods.

But among their own famous men they have p. 11 a very noble example of the voluntary endurance of captivity in obedience to a religious scruple.  Marcus Attilius Regulus, a Roman general, was a prisoner in the hands of the Carthaginians.  But they, being more anxious to exchange their prisoners with the Romans than to keep them, sent Regulus as a special envoy with their own embassadors to negotiate this exchange, but bound him first with an oath, that if he failed to accomplish their wish, he would return to Carthage.  He went and persuaded the senate to the opposite course, because he believed it was not for the advantage of the Roman republic to make an exchange of prisoners.  After he had thus exerted his influence, the Romans did not compel him to return to the enemy; but what he had sworn he voluntarily performed.  But the Carthaginians put him to death with refined, elaborate, and horrible tortures.  They shut him up in a narrow box, in which he was compelled to stand, and in which finely sharpened nails were fixed all round about him, so that he could not lean upon any part of it without intense pain; and so they killed him by depriving him of sleep. 76   With justice, indeed, do they applaud the virtue which rose superior to so frightful a fate.  However, the gods he swore by were those who are now supposed to avenge the prohibition of their worship, by inflicting these present calamities on the human race.  But if these gods, who were worshipped specially in this behalf, that they might confer happiness in this life, either willed or permitted these punishments to be inflicted on one who kept his oath to them, what more cruel punishment could they in their anger have inflicted on a perjured person?  But why may I not draw from my reasoning a double inference?  Regulus certainly had such reverence for the gods, that for his oath’s sake he would neither remain in his own land nor go elsewhere, but without hesitation returned to his bitterest enemies.  If he thought that this course would be advantageous with respect to this present life, he was certainly much deceived, for it brought his life to a frightful termination.  By his own example, in fact, he taught that the gods do not secure the temporal happiness of their worshippers; since he himself, who was devoted to their worship, as both conquered in battle and taken prisoner, and then, because he refused to act in violation of the oath he had sworn by them, was tortured and put to death by a new, and hitherto unheard of, and all too horrible kind of punishment.  And on the supposition that the worshippers of the gods are rewarded by felicity in the life to come, why, then, do they calumniate the influence of Christianity? why do they assert that this disaster has overtaken the city because it has ceased to worship its gods, since, worship them as assiduously as it may, it may yet be as unfortunate as Regulus was?  Or will some one carry so wonderful a blindness to the extent of wildly attempting, in the face of the evident truth, to contend that though one man might be unfortunate, though a worshipper of the gods, yet a whole city could not be so?  That is to say, the power of their gods is better adapted to preserve multitudes than individuals,—as if a multitude were not composed of individuals.

But if they say that M. Regulus, even while a prisoner and enduring these bodily torments, might yet enjoy the blessedness of a virtuous soul, 77 then let them recognize that true virtue by which a city also may be blessed.  For the blessedness of a community and of an individual flow from the same source; for a community is nothing else than a harmonious collection of individuals.  So that I am not concerned meantime to discuss what kind of virtue Regulus possessed; enough, that by his very noble example they are forced to own that the gods are to be worshipped not for the sake of bodily comforts or external advantages; for he preferred to lose all such things rather than offend the gods by whom he had sworn.  But what can we make of men who glory in having such a citizen, but dread having a city like him?  If they do not dread this, then let them acknowledge that some such calamity as befell Regulus may also befall a community, though they be worshipping their gods as diligently as he; and let them no longer throw the blame of their misfortunes on Christianity.  But as our present concern is with those Christians who were taken prisoners, let those who take occasion from this calamity to revile our most wholesome religion in a fashion not less imprudent than impudent, consider this and hold their peace; for if it was no reproach to their gods that a most punctilious worshipper of theirs should, for the sake of keeping his oath to them, be deprived of his native land without hope of finding another, and fall into the hands of his enemies, and be put to death by a long-drawn and exquisite torture, much less ought the Christian name to be charged with the captivity of those who believe in its power, since they, in confident expectation of a heavenly country, know that they are pilgrims even in their own homes.

Footnotes

Augustin here uses the words of Cicero (“vigilando peremerunt”), who refers to Regulus, in Pisonem. c 19.  Aulus Gellius, quoting Tubero and Tuditanus (vi. 4), adds some further particulars regarding these tortures.

As the Stoics generally would affirm.