The Testimony of the Soul 3

Summary: People's curses, calling others “demon” and naming Satan, show that the soul knows the demons and the devil, the author of the fall.

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Latin text · CSEL 20:137–138

Enimuero cum daemonia affirmamus esse, sane, quasi non et probemus, qui ea solis de corporibus exigimus, aliqui Chrysippi adsentator inludit. ea et esse et abominationem sustinere execrationes tuae respondent. daemonium uocas hominem aut immunditia aut malitia aut insolentia aut quacumque macula quam nos daemoniis deputamus ad necessitatem odii inportunum. Satanan denique in omni uexatione et aspernatione et detestatione pronuntias, quem nos dicimus malitiae angelum, totius erroris artificem, totius saeculi interpolatorem, per quem homo a primordio circumuentus, ut praeceptum dei excederet, et propterea in mortem datus exinde totum genus de suo semine infectum suae etiam damnationis traducem fecit. sentis igitur perditorem tuum, et licet soli illum nouerint Christiani uel quaecumque apud dominum secta, et tu tamen eum nosti, dum odisti.

English · Claude translation

Indeed, when we affirm that demons exist (as though we did not also prove it, we who alone drive them out of bodies), some follower of Chrysippus mocks. Your curses answer both that they exist and that they are objects of loathing. You call a man a “demon” who is offensive, whether through filth or malice or insolence or any stain which we assign to demons, to the point of necessary hatred. Finally, in every vexation, contempt, and detestation you pronounce the name of Satan, whom we call the angel of wickedness, the artificer of all error, the corrupter of the whole world, by whom man was deceived from the beginning so as to transgress the commandment of God, and, therefore given over to death, thereafter made the whole race, infected from his seed, the transmitter of his condemnation too. You sense, then, your destroyer; and although only Christians, or whatever sect is with the Lord, know him, you too know him while you hate him.

About this passage

Source
CSEL 20:137–138 · August Reifferscheid and Georg Wissowa, eds., Quinti Septimi Florentis Tertulliani Opera, Pars 1, CSEL 20 (Prague: Tempsky; Vienna: Tempsky; Leipzig: Freytag, 1890), 134–143 · Latin text: August Reifferscheid and Georg Wissowa (CSEL 20), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0
Text
As printed in CSEL 20. Manuscript variants and the editor's apparatus are not reproduced; no textual problem is noted in this passage.
Translation
Claude translation (claude-opus-5-5), 2026-09-27 · Translated by Claude from the Latin text of CSEL 20; made independently of existing English translations.
Compare
Ante-Nicene Fathers, vol. 3 (1885) (an older public-domain English translation, whole volume at CCEL; checked against ours only after ours was made)
Scripture
  • Gen 3:1 · allusion, medium confidence

Notes

Translation notes

  • The account of the fall alludes to Gen 3. “Transmitter” renders tradux, Tertullian's term for the passing on of the soul and its condition from Adam.

Notes on the original text

  • Digital text corrected (doubled letter in the digital text; doubled letters in the digital text; doubled syllable in the digital text; doubled word part in the digital text; dropped letter in the digital text): Enimero → Enimuero; probemuss → probemus; immundiimmunditia → immunditia; odiiii → odii; priprimordio → primordio; perditoremtorem → perditorem.

Cite this passage

Tertullian, Test. 3 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/tertullian-testimonio/3/).

Plain text
Tertullian, Test. 3 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/tertullian-testimonio/3/).

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