(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
THE APOLOGY OF ARISTIDES THE PHILOSOPHER
[Translated from the Greek and from the Syriac version in parallel columns
by D. M. Kay, B.Sc., B.D., Assistant to the Professor of Semitic Languages
in the University of Edinburgh.]
[In an attempt to render the parallel columns of the printed version, each
paragraph of the Greek version is followed by the corresponding paragraph
of the Syriac version. --EWTN]
(G:) THE APOLOGY OF ARISTIDES
As it is preserved in the history of BARLAAM AND JOSAPHAT.
Translated from the Greek.
(S:) THE APOLOGY OF ARISTIDES THE PHILOSOPHER.
Translated from the Syriac.
ARISTIDES.
Here follows the defence which Aristides the philosopher made before
Hadrian the King on behalf of reverence for God.
... All-powerful Caesar Titus Hadrianus Antoninus, venerable and
merciful, from Marcianus Aristides, an Athenian philosopher.(1)
(G) I. I, O King in the providence of God came into the world; and when
I had considered the heaven and the earth, the sun and the moon and the
rest, I marvelled at their orderly arrangement.
And when I saw that the universe and all that is therein is moved by
necessity, I perceived that the mover and controller is God.
For everything which causes motion is stronger than that which is
moved, and that which controls is stronger than that which is controlled.
The self-same being, then, who first established and now controls the
universe--him do I affirm to be God who is without beginning and without
end, immortal and self-sufficing, above all passions and infirmities, above
anger and forgetfulness and ignorance and the rest. Through Him too all
things consist. He requires not sacrifice and libation nor any one of the
things that appear to sense; but all men stand m need of Him.
(S) I. I, O King, by the grace of God came into this world; and when I
had considered the heaven and the earth and the seas, and had surveyed the
sun and the rest of creation, I marvelled at the beauty of the world. And I
perceived that the world and all that is therein are moved by the power of
another; and I understood that he who moves them is God, who is hidden in
them, and veiled by them. And it is manifest that that which causes motion
is more powerful than that which is moved. But that I should make search
concerning this same mover of all, as to what is his nature (for it seems
to me, he is indeed unsearchable in his nature), and that I should argue as
to the constancy of his government, so as to grasp it fully,--this is a
vain effort for me; for it is not possible that a man should fully
comprehend it. I say, however, concerning this mover of the world, that he
is God of all, who made all things for the sake of mankind. And it seems to
me that this is reasonable, that one should fear God and should not oppress
man.
I say, then, that God is not born, not made, an ever-abiding nature
without beginning and without end, immortal, perfect, and incomprehensible.
Now when I say that he is "perfect, this means that there is not in him any
defect, and he is not in need of anything but all things are in need of
him. And when I say that he is "without beginning," this means that
everything which has beginning has also an end, and that which has an end
may be brought to an end. He has no name, for everything which has a name
is kindred to things created. Form he has none, nor yet any union of
members; for whatsoever possesses these is kindred to things fashioned. He
is neither male nor female.(4) The heavens do not limit him, but the
heavens and all things, visible and invisible, receive their bounds from
him. Adversary he has none, for there exists not any stronger than he.
Wrath and indignation he possesses not, for there is nothing which is able
to stand against him. Ignorance and forgetfulness are not in his nature,
for he is altogether wisdom and understanding; and in Him stands fast all
that exists. He requires not sacrifice and libation, nor even one of things
visible; He requires not aught from any, but all living creatures stand in
need of him.
(G) II. Having thus spoken concerning God, so far as it was possible for
me to speak of Him,(1) let us next proceed to the human race, that we may
see which of them participate in the truth and which of them in error.
For it is clear to us, O King,(2) that there are three(3) classes of
men in this world; these being the worshippers of the gods acknowledged
among you, and Jews, and Christians. Further they who pay homage to many
gods are themselves divided into three classes, Chaldaeans namely, and
Greeks, and Egyptians; for these have been guides and preceptors to the
rest of the nations in the service and worship of these many-titled
deities.
(S) II. Since, then, we have addressed you concerning God, so far as our
discourse can bear upon him, let us now come to the race of men, that we
may know which of them participate in the truth of which we have spoken,
and which of them go astray from it.
This is clear to you, O King, that there are four classes of men in
this world:--Barbarians and Greeks, Jews and Christians. The Barbarians,
indeed, trace the origin of their kind of religion from Kronos and from
Rhea and their other gods; the Greeks, however, from Helenos, who is said
to be sprung from Zeus. And by Helenos there were born Aiolos and Xuthos;
and there were others descended from Inachos and Phoroneus, and lastly from
the Egyptian Danaos and from Kadmos and from Dionysos.
The Jews, again, trace the origin of their race from Abraham, who begat
Isaac, of whom was born Jacob. And he begat twelve sons who migrated from
Syria to Egypt; and there they were called the nation of the Hebrews, by
him who made their laws; and at length they were named Jews.
The Christians, then, trace the beginning of their religion from Jesus
the Messiah; and he is named the Son of God Most High. And it is said that
God came down from heaven, and from a Hebrew virgin assumed and clothed
himself with flesh; and the Son of God lived in a daughter of man. This is
taught in the gospel, as it is called, which a short time was preached
among them; and you also if you will read therein, may perceive the power
which belongs to it. This Jesus, then, was born of the race of the Hebrews;
and he had twelve disciples in order that the purpose of his incarnation(1)
might in time be accomplished. But he himself was pierced by the Jews, and
he died and was buried; and they say that after three days he rose and
ascended to heaven. Thereupon these twelve disciples went forth throughout
the known parts of the world, and kept showing his greatness with all
modesty and uprightness. And hence also those of the present day who
believe that preaching are called Christians, and they are become famous.
So then there are, as I said above, four classes of men:--Barbarians
and Greeks, Jews and Christians.
Moreover the wind is obedient to God, and fire to the angels; the
waters also to the demons and the earth to the sons of men.(2)
(G) III. Let us see then which of them participate in truth and which of
them in error.
The Chaldaeans, then, not knowing God went astray after the elements
and began to worship the creation more than their Creator. And of these
they formed certain shapes and styled them a representation of the heaven
and the earth and the sea, of the sun too and the moon and the other primal
bodies or luminaries. And they shut them up together in shrines, and
worship them, calling them gods, even though they have to guard them
securely for fear they should be stolen by robbers. And they did not
perceive that anything which acts as guard is greater than that which is
guarded, and that he who makes is greater than that which is made. For if
their gods are unfit to look after their own safety, how shall they bestow
protection upon others? Great then is the error into which the Chaldaeans
wandered in adoring lifeless and good-for-nothing images.
And it occurs to me as surprising, O King, how it is that their so-
called philosophers have quite failed to observe that the elements
themselves are perishable. And if the elements are perishable and subject
to necessity, how are they gods? And if the elements are not gods, how do
the images made in their honour come to be gods?
(S) III. Let us begin, then, with the Barbarians, and go on to the rest
of the nations one after another, that we may see which of them hold the
truth as to God and which of them hold error.
The Barbarians, then, as they did not apprehend God, went astray among
the elements, and began to worship things created instead of their
Creator;(3) and for this end they made images and shut them up in shrines,
and lo! they worship them, guarding them the while with much care, lest
their gods be stolen by robbers. And the Barbarians did not observe that
that which acts as guard is greater than that which is guarded, and that
every one who creates is greater than that which is created. If it be,
then, that their gods are too feeble to see to their own safety, how will
they take thought for the safety of men? Great then is the error into which
the Barbarians wandered in worshipping lifeless images which can do nothing
to help them. And I am led to wonder, O King, at their philosophers, how
that even they went astray, and gave the name of gods to images which were
made in honour of the elements; and that their sages did not perceive that
the elements also are dissoluble and perishable. For if a small part of an
element is dissolved or destroyed, the whole of it may be dissolved and
destroyed. If then the elements themselves are dissolved and destroyed and
forced to be subject to another that is more stubborn than they, and if
they are not in their nature gods, why, for sooth, do they call the images
which are made in their honour, God? Great, then, is the error which the
philosophers among them have brought upon their followers.
(G) IV. Let us proceed then, O King, to the elements themselves that we
may show in regard to them that they are not gods, but perishable and
mutable, produced out of that which did not exist at the command of the
true God, who is indestructible and immutable and invisible; yet He sees
all things and as He wills, modifies and changes things. What then shall I
say concerning the elements?
They err who believe that the sky is a god. For we see that it revolves
and moves by necessity and is compacted of many parts, being thence called
the ordered universe (Kosmos). Now the universe is the construction of some
designer; and that which has been constructed has a beginning and an end.
And the sky with its luminaries moves by necessity. For the stars are
carried along in array at fixed intervals from sign to sign, and, some
setting, others rising, they traverse their courses in due season so as to
mark off summers and winters, as it has been appointed for them by God; and
obeying the inevitable necessity of their nature they transgress not their
proper limits, keeping company with the heavenly order. Whence it is plain
that the sky is not a god but rather a work of God.
They erred also who believed the earth to be a goddess. For we see that
it is despitefully used and tyrannized over by men, and is furrowed and
kneaded and becomes of no account. For if it be burned with fire, it
becomes devoid of life; for nothing will grow from the ashes. Besides if
there fall upon it an excess of rain it dissolves away, both it and its
fruits. Moreover it is trodden under foot of men and the other creatures;
it is dyed with the blood of the murdered; it is dug open and filled with
dead bodies and becomes a tomb for corpses. In face of all this, it is
inadmissible that the earth is a goddess but rather it is a work of God for
the use of men.
(S) IV. Let us turn now, O King, to the elements in themselves, that we
may make clear in regard to them, that they are not gods, but a created
thing, liable to ruin and change, which is of the same nature as man;
whereas God is imperishable and unvarying, and invisible, while yet He
sees, and overrules, and transforms all things.
Those then who believe concerning the earth that it is a god have
hitherto deceived themselves, since it is furrowed and set with plants and
trenched; and it takes in the filthy refuse of men and beasts and cattle.
And at times it becomes unfruitful, for if it be burnt to ashes it becomes
devoid of life, for nothing germinates from an earthen jar. And besides if
water be collected upon it, it is dissolved together with its products. And
lo! it is trodden under foot of men and beast, and receives the bloodstains
of the slain; and it is dug open, and filled with the dead, and becomes a
tomb for corpses. But it is impossible that a nature, which is holy and
worthy and blessed and immortal, should allow of any one of these things.
And hence it appears to us that the earth is not a god but a creation of
God.
(G) V. They also erred who believed the water to be a god. For it, too,
has been made for the use of men, and is controlled by them; it is defiled
and destroyed and suffers change on being boiled and dyed with colours; and
it is congealed by the frost, and polluted with blood, and is introduced
for the washing of all unclean things. Wherefore it is impossible that
water should be a god, but it is a work of God.
They also err who believe that fire is a god. For fire was made for the
use of men, and it is controlled by them, being carried about from place to
place for boiling and roasting all kinds of meat, and even for (the burning
of) dead bodies. Moreover it is extinguished in many ways, being quenched
through man's agency. So it cannot be allowed that fire is a god, but it is
a work of God.
They also err who think the blowing of the winds is a goddess. For it
is clear that it is under the dominion of another; and for the sake of man
it has been designed by God for the transport of ships and the conveyance
of grain and for man's other wants. It rises too and falls at the bidding
of God, whence it is concluded that the blowing of the winds is not a
goddess but only a work of God.
(S) V. In the same way, again, those erred who believed the waters to be
gods. For the waters were created for the use of man, and are put under his
rule in many ways. For they suffer change and admit impurity, and are
destroyed and lose their nature while they are boiled into many substances.
And they take colours which do not belong. to them; they are also congealed
by frost and are mingled and permeated with the filth of men and beasts,
and with the blood of the slain. And being checked by skilled workmen
through the restraint of aqueducts, they flow and are diverted against
their inclination, and come into gardens and other places in order that
they may be collected and issue forth as a means of fertility for man, and
that they may cleanse away every impurity and fulfil the service man
requires from them. Wherefore it is impossible that the waters should be a
god, but they are a work of God and a part of the world.
In like manner also they who believed that fire is a god erred to no
slight extent. For it, too, was created for the service of men, and is
subject to them in many ways:--in the preparation of meats, and as a means
of casting metals, and for other ends whereof your Majesty is aware. At the
same time it is quenched and extinguished in many ways.
Again they also erred who believed the motion of the winds to be a god.
For it is well known to us that those winds are under the dominion of
another, at times their motion increases, and at times it fails and ceases
at the command of him who controls them. For they were created by God for
the sake of men, in order to supply the necessity of trees and fruits and
seeds; and to bring over the sea ships which convey for men necessaries and
goods from places where they are found to places where they are not found;
and to govern the quarters of the world. And as for itself, at times it
increases and again abates; and in one place brings help and in another
causes disaster at the bidding of him who rules it. And mankind too are
able by known means to confine and keep it in check in order that it may
fulfil for them the service they require from it. And of itself it has not
any authority at all. And hence it is impossible that the winds should be
called gods, but rather a thing made by God.
(G) VI. They also err who believe the sun to be a god. For we see that it
moves by necessity and revolves and passes from sign to sign, setting and
rising so as to give warmth to plants and tender shoots for the use of man.
Besides it has its part in common with the rest of the stars, and is
much smaller than the sky; it suffers eclipse of its light and is not the
subject of its own laws. Wherefore it is concluded that the sun is not a
god, but only a work of God. They also err who believe that the moon is a
goddess. For we see that it moves by necessity and revolves and passes from
sign to sign, setting and rising for the benefit of men; and it is less
than the sun and waxes and wanes and has eclipses. Wherefore it is
concluded that the moon is not a goddess but a work of God.
(S) VI. So also they erred who believed that the sun is a god. For we
see that it is moved by the compulsion of another, and revolves and makes
its journey, and proceeds from sign to sign, rising and setting every day,
so as to give warmth for the growth of plants and trees, and to bring forth
into the air wherewith it (sunlight) is mingled every growing thing which
is upon the earth. And to it there belongs by comparison a part in common
with the rest of the stars in its course; and though it is one in its
nature it is associated with many parts for the supply of the needs of men;
and that not according to its own will but rather according to the will of
him who rules it. And hence it is impossible that the sun should be a god,
but the work of God; and in like manner also the moon and the stars.
(G) VII. They also err who believe that man(1) is a god. For we see that
he is moved by necessity, and is made to grow up, and becomes old even
though he would not. And at one time he is joyous, at another he is grieved
when he lacks food and drink and clothing. And we see that he is subject to
anger and jealousy and desire and change of purpose and has many
infirmities. He is destroyed too in many ways by means of the elements and
animals, and by ever-assailing death. It cannot be admitted, then, that man
is a god, but only a work of God.
Great therefore is the error into which the Chaldaeans wandered,
following after their own desires.
For they reverence the perishable elements and lifeless images, and do
not perceive that they themselves make these things to be gods.
(S) VII. And those who believed of the men of the past, that some of
them were gods, they too were much mistaken. For as you yourself allow, O
King, man is constituted of the four elements and of a soul and a spirit
(and hence he is called a microcosm),(2) and without any one of these parts
he could not consist. He has a beginning and an end, and he is born and
dies. But God, as I said, has none of these things in his nature, but is
uncreated and imperishable. And hence it is not possible that we should set
up man to be of the nature of God:--man, to whom at times when he looks for
joy, there comes trouble, and when he looks for laughter there comes to him
weeping,--who is wrathful and covetous and envious, with other defects as
well. And he is destroyed in many ways by the elements and also by the
animals.
And hence, O King, we are bound to recognize the error of the
Barbarians, that thereby, since they did not find traces of the true God,
they fell aside from the truth, and went after the desire of their
imagination, serving the perishable elements and lifeless images, and
through their error not apprehending what the true God is.
(G) VIII. Let us proceed then to the Greeks, that we may see whether
they have any discernment concerning God. The Greeks, indeed, though they
call themselves wise proved more deluded than the Chaldaeans in alleging
that many gods have come into being, some of them male, some female,
practised masters in every passion and every variety of folly. [(The
following occurs earlier in "Barlaam and Josaphat," and is restored to its
place by J.A. Robinson:) And the Greeks themselves represented them to be
adulterers and murderers, wrathful and envious and passionate, slayers of
fathers and brothers, thieves and robbers, crippled and limping, workers in
magic, and victims of frenzy. Some of them died (as their account goes),
and some were struck by thunderbolts, and became slaves to men, and were
fugitives, and they mourned and lamented, and changed themselves into
animals for wicked and shameful ends. ](1)
Wherefore, O King, they are ridiculous and absurd and impious tales
that the Greeks have introduced, giving the name of gods to those who are
not gods, to suit their unholy desires, in order that, having them as
patrons of vice, they might commit adultery and robbery and do murder and
other shocking deeds. For if their gods did such deeds why should not they
also do them?
So that from these misguided practices it has been the lot of mankind
to have frequent wars and slaughters and bitter captivities.
(S) VIII. Let us turn further to the Greeks also, that we may know what
opinion they hold as to the true God. The Greeks, then, because they are
more subtle than the Barbarians, have gone further astray than the
Barbarians; inasmuch as they have introduced many fictitious gods, and have
set up some of them as males and some as females; and in that some of their
gods were found who were adulterers, and did murder, and were deluded, and
envious, and wrathful and passionate, and parricides, and thieves, and
robbers. And some of them, they say, were crippled and limped, and some
were sorcerers, and some actually went mad, and some played on lyres, and
some were given to roaming on the hills, and some even died, and some were
struck dead by lightning, and some were made servants even to men, and some
escaped by flight, and some were kidnapped by men, and some, indeed, were
lamented and deplored by men. And some, they say, went down to Sheol, and
some were grievously wounded, and some transformed themselves into the
likeness of animals to seduce the race of mortal women, and some polluted
themselves(2) by lying with males And some, they say, were wedded to their
mothers and their sisters and their daughters. And they say of their gods
that they committed adultery with the daughters of men; and of these there
was born a certain race which also was mortal. And they say that some of
the females disputed about beauty, and appeared before men for judgment.
Thus, O King, have the Greeks put forward foulness, and absurdity, and
folly about their gods and about themselves, in that they have called those
that are of such a nature gods, who are no gods. And hence mankind have
received incitements to commit adultery and fornication, and to steal and
to practise all that is offensive and hated and abhorred. For if they who
are called their gods practised all these things which are written above,
how much more should men practise them--men, who believe that their gods
themselves practised them. And owing to the foulness of this error there
have happened to mankind harassing wars, and great famines, and bitter
captivity, and complete desolation. And lo! it was by reason of this alone
that they suffered and that all these things came upon them;and while they
endured those things they did not perceive in their mind that for their
error those things came upon them.
(G) IX. But, further, if we be minded to discuss their gods
individually, you will see how great is the absurdity; for instance, how
Kronos is brought forward by them as a god above all, and they sacrifice
their own children to him. And he had many sons by Rhea, and in his madness
devoured his own offspring. And they say that Zeus cut off his members and
cast them into the sea, whence Aphrodite is said in fable to be engendered.
Zeus, then, having bound his own father, cast him into Tartaros. You see
the error and brutality which they advance against their god? Is it
possible, then, that a god should be manacled and mutilated? What
absurdity! Who with any wit would ever say so?
Next Zeus is introduced, and they say that he was king of their gods,
and that he changed himself into animals that he might debauch mortal
women.
For they allege that he transformed himself into a bull for Europe, and
into gold for Danae, and into a swan for Leda, and into a satyr for
Antiope, and into a thunderbolt for Semele. Then by these there were many
children, Dionysos and Zethus and Amphion and Herakles and Apollo and
Artemis and Perseus, Kastor and Helenes and Polydeukes and Minos and
Rhadamanthys and Sarpedon, and the nine daughters whom they called the
Muses. Then too they bring forward statements about the matter of
Ganymedes.
Hence it happened, O King, to mankind to imitate all these things and
to become adulterous men and lascivious women, and to be workers of other
terrible iniquities, through the imitation of their god. Now how is it
possible that a god should be an adulterer or an obscene person or a
parricide?
(S) IX. Let us proceed further to their account of their gods that we
may carefully demonstrate all that is said above. First of all, the Greeks
bring forward as a god Kronos, that is to say Chiun(3) (Saturn). And his
worshippers sacrifice their children to him, and they burn some of them
alive in his honour. And they say that he took to him among his wives Rhea,
and begat many children by her. By her too he begat Dios, who is called
Zeus. And at length he (Kronos) went mad, and through fear of an oracle
that had been made known to him, he began to devour his sons. And from him
Zeus was stolen away without his knowledge; and at length Zeus bound him,
and mutilated the signs of his manhood, and flung them into the sea. And
hence, as they say in fable, there was engendered Aphrodite, who is called
Astarte. And he (Zeus) cast out Kronos fettered into darkness. Great then
is the error and ignominy which the Greeks have brought forward about the
first of their gods, in that they have said all this about him, O King. It
is impossible that a god should be bound or mutilated; and if it be
otherwise, he is indeed miserable.
And after Kronos they bring forward another god Zeus. And they say of
him that he assumed the sovereignty, and was king over all the gods. And
they say that he changed himself into a beast and other shapes in order to
seduce mortal women, and to raise up by them children for himself. Once,
they say, he changed himself into a bull through love of Europe and
Pasiphae.(1) And again he changed himself into the likeness of gold through
love of Danae, and to a swan through love of Leda, and to a man through
love of Antiope, and to lightning through love of Luna,(2) and so by these
he begat many children. For by Antiope, they say, that he begat Zethus and
Amphion, and by Luna Dionysos, by Alcmena Hercules, and by Leto, Apollo and
Artemis, and by Danae Perseus, and by Leda, Castor and Polydeuces, and
Helene and Paludus,(3) and by Mnemosyne he begat nine daughters whom they
styled the Muses, and by Europe, Minos and Rhadamanthos and Sarpedon. And
lastly he changed himself into the likeness of an eagle through his passion
for Ganydemos (Ganymede) the shepherd.
By reason of these tales, O King, much evil has arisen among men, who
to this day are imitators of their gods, and practise adultery and defile
themselves with their mothers and their sisters, and by lying with males,
and some make bold to slay even their parents. For if he who is said to be
the chief and king of their gods do these things how much more should his
worshippers imitate him? And great is the folly which the Greeks have
brought forward in their narrative concerning him. For it is impossible
that a god should practise adultery or fornication or come near to lie with
males, or kill his parents; and if it be otherwise, he is much worse than a
destructive demon.
(G) X. Along with him, too, they bring forward one Hephaistos as a god,
and they say that he is lame and wields a hammer and tongs, working as a
smith for his living.
Is he then badly off? But it cannot be admitted that a god should be a
cripple, and besides be dependent on mankind.
Then they bring forward Hermes as a god, representing him to be
lustful, and a thief, and covetous, and a magician (and maimed) and an
interpreter of language. But it cannot be admitted that such an one is a
god.
They also bring forward Asklepios as a god who is a doctor and prepares
drugs and compounds plasters for the sake of a living. For he was badly
off. And afterwards he was struck, they say, with a thunderbolt by Zeus on
account of Tyndareos, son of Lacedaimon; and so was killed. Now if
Asklepios in spite of his divinity could not help himself when struck by
lightning, how will he come to the rescue of others?
Again Ares is represented as a god, fond of strife and given to
jealousy, and a lover of animals and other such things. And at last while
corrupting Aphrodite, he was bound by the youthful Eros and by Hephaistos.
How then was he a god who was subject to desire, and a warrior, and a
prisoner and an adulterer?
They allege that Dionysos also is a god who holds nightly revels and
teaches drunkenness, and carries off the neighbours' wives, and goes mad
and takes to flight. And at last he was put to death by the Titans. If then
Dionysos could not save himself when he was being killed, and besides used
to be mad, and drunk with wine, and a fugitive, how should he be a god?
They allege also that Herakles got drunk and went mad and cut the
throats of his own children, then he was consumed by fire and so died. Now
how should he be a god, who was drunk and a slayer of children and burned
to death? or how will he come to the help of others, when he was unable to
help himself?
(S) X. Again they bring forward as another god Hephaistos. And they say
of him, that he is lame, and a cap is set on his head, and he holds in his
hands firetongs and a hammer; and he follows the craft of iron working,
that thereby he may procure the necessaries of his livelihood. Is then this
god so very needy? But it cannot be that a god should be needy or lame,
else he is very worthless.
And further they bring in another god and call him Hermes. And they say
that he is a thief,(4) a lover of avarice, and greedy for gain, and a
magician and mutilated and an athlete, and an interpreter of language. But
it is impossible that a god should be a magician or avaricious, or maimed,
or craving for what is not his, or an athlete. And if it be otherwise, he
is found to be useless.
And after him they bring forward as another god Asklepios. And they say
that he is a physician and prepares drugs and plaster that he may supply
the necessaries of his livelihood. Is then this god in want? And at length
he was struck with lightning by Dios on account of Tyndareos of Lacedaemon,
and so he died. If then Asklepios were a god, and, when he was struck with
lightning, was unable to help himself, how should he be able to give help
to others? But that a divine nature should be in want or be destroyed by
lightning is impossible.
And again they bring forward another as a god, and they call him Ares.
And they say that he is a warrior, and jealous, and covets sheep and things
which are not his. And he makes gain by his arms. And they say that at
length he committed adultery with Aphrodite, and was caught by the little
boy Eros and by Hephaistos the husband of Aphrodite. But it is impossible
that a god should be a warrior or bound or an adulterer.
And again they say of Dionysos that he forsooth! is a god, who arranges
carousals by night, and teaches drunkenness, and carries off women who do
not belong to him. And at length, they say, he went mad and dismissed his
handmaidens and fled into the desert; and during his madness he ate
serpents. And at last he was killed by Titanos. If then Dionysos were a
god, and when he was being killed was unable to help himself, how is it
possible that he should help others?
Herakles next they bring forward and say that he is a god, who hates
detestable things, a tyrant,(1) and warrior and a destroyer of plagues. And
of him also they say that at length he became mad and killed his own
children, and cast himself into a fire and died. If then Herakles is a god,
and in all these calamities was unable to rescue himself, how should others
ask help from him? But it is impossible that a god should be mad, or
drunken or a slayer of his children, or consumed by fire.
(G) XI. They represent Apollo also as a jealous god, and besides as the
master of the bow and quiver, and sometimes of the lyre and flute, and as
divining to men for pay? Can he then be very badly off? But it cannot be
admitted that a god should be in want, and jealous, and a harping minstrel.
They represent Artemis also as his sister, who is a huntress and has a
bow with a quiver; and she roams alone upon the hills with the dogs to hunt
the stag or the wild boar. How then should such a woman, who hunts and
roams with her dogs, be a divine being?
Even Aphrodite herself they affirm to be a goddess who is adulterous.
For at one time she had Ares as a paramour, and at another time Anchises
and again Adonis, whose death she also laments, feeling the want of her
lover. And they say that she even went down to Hades to purchase back
Adonis from Persephone. Did you ever see, O King, greater folly than this,
to bring forward as a goddess one who is adulterous and given to weeping
and wailing?
And they represent that Adonis is a hunter god, who came to a violent
end, being wounded by a wild boar and having no power to help himself in
his distress. How then will one who is adulterous and a hunter and mortal
give himself any concern for mankind?
All this and much more of a like nature, and even far more disgraceful
and offensive details, have the Greeks narrated, O King, concerning their
gods;--details which it is not proper either to state or for a moment to
remember. And hence mankind, taking an impulse from their gods, practised
all lawlessness and brutality and impiety, polluting both earth and air by
their awful deeds.
(S) XI. And after him they bring forward another god and call him
Apollon. And they say that he is jealous and inconstant, and at times he
holds the bow and quiver, and again the lyre and plectron. And he utters
oracles for men that he may receive rewards from them. Is then this god in
need of rewards? But it is an insult that all these things should be found
with a god.
And after him they bring forward as a goddess Artemis, the sister of
Apollo; and they say that she was a huntress and that she herself used to
carry a bow and bolts, and to roam about upon the mountains, leading the
hounds to hunt stags or wild bears of the field. But it is disgraceful that
a virgin maid should roam alone upon the hills or hunt in the chase for
animals. Wherefore it is impossible that Artemis should be a goddess.
Again they say of Aphrodite that she indeed is a goddess. And at times
she dwells with their gods, but at other times she is a neighbour to men.
And once she had Ares as a lover, and again Adonis who is Tammuz. Once
also, Aphrodite was wailing and weeping for the death of Tammuz, and they
my that she went down to Sheol that she might redeem Adonis from
Persephone, who is the daughter of Sheol (Hades). If then Aphrodite is a
goddess and was unable to help her lover at his death, how will she find it
possible to help others? And this cannot be listened to, that a divine
nature should come to weeping and wailing and adultery.
And again they say of Tammuz that he is a god. And he is, forsooth! a
hunter and an adulterer. And they say that he was killed by a wound from a
wild boar, without being able to help himself. And if he could not help
himself, how can he take thought for the human race? But that a god should
be an adulterer or a hunter or should die by violence is impossible.
Again they say of Rhea that she is the mother of their gods. And they
say that she had once a lover Atys, and that she used to delight in
depraved men. And at last she raised a lamentation and mourned for Atys her
lover. If then the mother of their gods was unable to help her lover and
deliver him from death, how can she help others? So it is disgraceful that
a goddess should lament and weep and take delight in depraved men.
Again they introduce Kore and say that she is a goddess, and she was
stolen away by Pluto, and could not help herself. If then she is a goddess
and was unable to help herself how will she find means to help others? For
a god who is stolen away is very powerless.
All this, then, O King, have the Greeks brought forward concerning
their gods, and they have invented and declared it concerning them. And
hence all men received an impulse to work all profanity and all
defilements; and hereby the whole earth was corrupted.
(G) XII. The Egyptians, again, being more stupid and witless than these
have gone further astray than all the nations. For they were not content
with the objects of worship of the Chaldaeans and the Greeks, but in
addition to these brought forward also brute creatures as gods, both land
and water animals, and plants and herbs; and they were defiled with all
madness and brutality more deeply than all the nations on the earth.
For originally they worshipped Isis, who had Osiris as brother and
husband. He was slain by his own brother Typhon; and therefore Isis with
Horos her son fled for refuge to Byblus in Syria, mourning for Osiris with
bitter lamentation, until Horos grew up and slew Typhon. So that neither
had Isis power to help her own brother and husband; nor could Osiris defend
himself when he was being slain by Typhon; nor did Ty-phon, the slayer of
his brother, when he was perishing at the hands of Horos and Isis, find
means to rescue himself from death. And though they were revealed in their
true character by such mishaps, they were believed to be very gods by the
simple Egyptians, who were not satisfied even with these or the other
deities of the nations, but brought forward also brute creatures as gods.
For some of them worshipped the sheep, and some the goat; another tribe
(worshipped) the bull and the pig; others again, the raven and the hawk,
and the vulture and the eagle; and others the crocodile; and some the cat
and the dog, and the wolf and the ape, and the dragon and the asp; and
others the onion and the garlic and thorns and other created things. And
the poor creatures do not perceive about all these that they are utterly
helpless. For though they see their gods eaten by men of other tribes, and
burnt as offerings and slain as victims and mouldering in decay, they have
not perceived that they are not gods.
XII. The Egyptians, moreover, because they are more base and stupid than
every people that is on the earth, have themselves erred more than all. For
the deities (or religion) of the Barbarians and the Greeks did not suffice
for them, but they introduced some also of the nature of the animals, and
said thereof that they were gods, and likewise of creeping things which are
found on the dry land and in the waters. And of plants and herbs they said
that some of them were gods. And they were corrupted by every kind of
delusion and defilement more than every people that is on the earth. For
from ancient times they worshipped Isis, and they say that she is a goddess
whose husband was Osiris her brother. And when Osiris was killed by Typhon
his brother, Isis fled with Horos her son to Byblus in Syria, and was there
for a certain time till her son was grown. And he contended with Typhon his
uncle, and killed him. And then Isis returned and went about with Horos her
son and sought for the dead body of Osiris her lord, bitterly lamenting his
death. If then Isis be a goddess, and could not help Osiris her brother and
lord, how can she help another? But it is impossible that a divine nature
should be afraid, and flee for safety, or should weep and wail; or else it
is very miserable.
And of Osiris also they say that he is a serviceable god. And he was
killed by Typhon and was unable to help himself. But it is well known that
this cannot be asserted of divinity. And further, they say of his brother
Typhon that he is a god, who killed his brother and was killed by his
brother's son and by his bride, being unable to help himself. And how,
pray, is he a god who does not save himself?
As the Egyptians, then, were more stupid than the rest of the nations,
these and such like gods did not suffice for them. Nay, but they even apply
the name of gods to animals in which there is no soul at all. For some of
them worship the sheep and others the calf; and some the pig and others the
shad fish; and some the crocodile and the hawk and the fish and the ibis
and the vulture and the eagle and the raven. Some of them worship the cat,
and others the turbot-fish, some the dog, some the adder, and some the asp,
and others the lion; and others the garlic and onions and thorns, and
others the tiger and other such things. And the poor creatures do not see
that all these things are nothing, although they daily witness their gods
being eaten and consumed by men and also by their fellows; while some of
them are cremated, and some die and decay and become dust, without their
observing that they perish in many ways. So the Egyptians have not observed
that such things which are not equal to their own deliverance, are not
gods. And if, forsooth, they are weak in the case of their own deliverance,
whence have they power to help in the case of deliverance of their
worshippers? Great then is the error into which the Egyptians wandered;--
greater, indeed, than that of any people which is upon the face of the
earth.
(G) XIII. So the Egyptians and the Chaldaeans and the Greeks made a
great error in bringing forward such beings as gods, and in making images
of them, and in deifying dumb and senseless idols.
And I wonder how they saw their gods sawn out and hacked and docked by
the workmen, and besides aging with time and falling to pieces, and being
cast from metal, and yet did not discern concerning them that they were not
gods.
For when they have no power to see to their own safety, how will they
take forethought for men?
But further, the poets and philosophers, alike of the Chaldaeans and
the Greeks and the Egyptians, while they desired by their poems and
writings to magnify the gods of their countries, rather revealed their
shame, and laid it bare before all men. For if the body of man while
consisting of many parts does not cast off any of its own members, but
preserving an unbroken unity in all its members, is harmonious with itself,
how shall variance and discord be so great in the nature of God?
For if there had been a unity of nature among the gods, then one god
ought not to have pursued or slain or injured another. And if the gods were
pursued by gods, and slain, and kidnapped and struck with lightning by
them, then there is no longer any unity of nature, but divided counsels,
all mischievous. So that not one of them is a god. It is clear then, O
King, that all their discourse on the nature of the gods is an error.
But how did the wise and erudite men of the Greeks not observe that
inasmuch as they make laws for themselves they are judged by their own
laws? For if the laws are righteous, their gods are altogether unrighteous,
as they have committed transgressions of laws, in slaying one another, and
practising sorceries, and adultery and thefts and intercourse with males.
If they were right in doing these things, then the laws are unrighteous,
being framed contrary to the gods. Whereas in fact, the laws are good and
just, commending what is good and forbidding what is bad. But the deeds of
their gods are contrary to law. Their gods, therefore, are lawbreakers, and
all liable to the punishment of death; and they are impious men who
introduce such gods. For if the stories about them be mythical, the gods
are nothing more than mere names; and if the stories be founded on nature,
still they who did and suffered these things are no longer gods; and if the
stories be allegorical, they are myths and nothing more.
It has been shown then, O King, that all these polytheistic objects of
worship are the works of error and perdition. For it is not right to give
the name of gods to beings which may be seen but cannot see; but one ought
to reverence the invisible and all-seeing and all-creating God.
(S) XIII. But it is a marvel, O King, with regard to the Greeks, who
surpass all other peoples in their manner of life and reasoning, how they
have gone astray after dead idols and lifeless images. And yet they see
their gods in the hands of their artificers being sawn out, and planed and
docked, and hacked short, and charred, and ornamented, and being altered by
them in every kind of way. And when they grow old, and are worn away
through lapse of time, and when they are molten and crushed to powder, how,
I wonder, did they not perceive concerning them, that they are not gods?
And as for those who did not find deliverance for themselves, how can they
serve the distress of men?
But even the writers and philosophers among them have wrongly alleged
that the gods are such as are made in honour of God Almighty. And they err
in seeking to liken (them) to God whom man has not at any time seen nor can
see unto what He is like. Herein, too (they err) in asserting of deity that
any such thing as deficiency can be present to it; as when they say that He
receives sacrifice and requires burnt-offering and libation and immolations
of men, and temples. But God is not in need, and none of these things is
necessary to Him; and it is clear that men err in these things they
imagine.
Further their writers and their philosophers represent and declare that
the nature of all their gods is one. And they have not apprehended God our
Lord who while He is one, is in all. They err therefore. For if the body of
a man while it is many in its parts is not in dread, one member of another,
but, since it is a united body, wholly agrees with itself; even so also God
is one in His nature. A single essence is proper to Him, since He is
uniform in His nature and His essence; and He is not afraid of Himself. If
then the nature of the gods is one, it is not proper that a god should
either pursue or slay or harm a god. If then gods be pursued and wounded by
gods, and some be kidnapped and some struck dead by lightning, it is
obvious that the nature of their gods is not one. And hence it is known, O
King, that it is a mistake when they reckon and bring the natures of their
gods under a single nature. If then it becomes us to admire a god which is
seen and does not see, how much more praiseworthy is it that one should
believe in a nature which is invisible and all-seeing? And if further it is
fitting that one should approve the handiworks of a craftsman, how much
more is it fitting that one should glorify the Creator of the craftsman?
For behold! when the Greeks made laws they did not perceive that by
their laws they condemn their gods. For if their laws are righteous, their
gods are unrighteous, since they transgressed the law in killing one
another, and practising sorcery, and committing adultery, and in robbing
and stealing, and in lying with males, and by their other practises as
well. For if their gods were right in doing all these things as they are
described, then the laws of the Greeks are unrighteous in not being made
according to the will of their gods. And in that case the whole world is
gone astray.
For the narratives about their gods are some of them myths, and some of
them nature-poems (lit: natural�phusikai'), and some of them hymns and
elegies. The hymns indeed and elegies are empty words and noise. But these
nature-poems, even if they be made as they say, still those are not gods
who do such things and suffer and endure such things. And those myths are
shallow tales with no depth whatever in them.
(G) XIV. Let us proceed then, O King, to the Jews also, that we may see
what truth there is in their view of God. For they were descendants of
Abraham and Isaac and Jacob, and migrated to Egypt. And thence God brought
them forth with a mighty hand and an uplifted arm through Moses, their
lawgiver; and by many wonders and signs He made known His power to them.
But even they proved stubborn and ungrateful, and often served the idols of
the nations, and put to death the prophets and just men who were sent to
them. Then when the Son of God was pleased to come upon the earth, they
received him with wanton violence and betrayed him into the hands of Pilate
the Roman governor; and paying no respect to his good deeds and the
countless miracles he wrought among them, they demanded a sentence of death
by the cross. And they perished by their own transgression; for to this day
they worship the one God Almighty, but not according to knowledge. For they
deny that Christ is the Son of God; and they are much like to the heathen,
even although they may seem to make some approach to the truth from which
they have removed themselves. So much for the Jews.
(S) XIV. Let us come now, O King, to the history of the Jews also, and
see what opinion they have as to God. The Jews then say that God is one,
the Creator of all, and omnipotent; and that it is not right that any other
should be worshipped except this God alone. And herein they appear to
approach the truth more than all the nations, especially in that they
worship God and not His works. And they imitate God by the philanthropy
which prevails among them; for they have compassion on the poor, and they
release the captives, and bury the dead, and do such things as these, which
are acceptable before God and well-pleasing also to men,--which (customs)
they have received from their forefathers.
Nevertheless they too erred from true knowledge. And in their
imagination they conceive that it is God they serve; whereas by their mode
of observance it is to the angels and not to God that their service is
rendered:--as when they celebrate sabbaths and the beginning of the months,
and feasts of unleavened bread, and a great fast; and fasting and
circumcision and the purification of meats, which things, however, they do
not observe perfectly.
(G) XV. Now the Christians (1) trace their origin from the Lord Jesus
Christ. And He is acknowledged by the Holy Spirit to be the son of the most
high God, who came down from heaven for the salvation of men. And being
born of a pure virgin, unbegotten and immaculate, He assumed flesh and
revealed himself among men that He might recall them to Himself from their
wander-lug after many gods. And having accomplished His wonderful
dispensation, by a voluntary choice He tasted death on the cross,
fulfilling an august dispensation. And after three days He came to life
again and ascended into heaven. And if you would read, O King, you may
judge the glory of His presence from the holy gospel writing, as it is
called among themselves. He had twelve disciples, who after His ascension
to heaven went forth into the provinces of the whole world, and declared
His greatness. As for instance, one of them traversed the countries about
us, proclaiming the doctrine of the truth. From this it is, that they who
still observe the righteousness enjoined by their preaching are called
Christians.
And these are they who more than all the nations on the earth have
found the truth. For they know God, the Creator and Fashioner of all things
through the only-begotten Son and the Holy Spirit(1); and beside Him they
worship no other God. They have the commands of the Lord Jesus Christ
Himself graven upon their hearts; and they observe them, looking forward to
the resurrection of the dead and life in the world to come. They do not
commit adultery nor fornication, nor bear false witness, nor covet the
things of others; they honour father and mother, and love their neighbours;
they judge justly, and they never do to others what they would not wish to
happen to themselves; they appeal to those who injure them, and try to win
them as friends; they are eager to do good to their enemies; they are
gentle and easy to be entreated; they abstain from all unlawful
conversation and from all impurity; they despise not the widow, nor oppress
the orphan; and he that has, gives ungrudgingly for the maintenance of him
who has not.
If they see a stranger, they take him under their roof, and rejoice
over him as over a very brother; for they call themselves brethren not
after the flesh but after the spirit.
And they are ready to sacrifice their lives for the sake of Christ; for
they observe His commands without swerving, and live holy and just lives,
as the Lord God enjoined upon them.
And they give thanks unto Him every hour, for all meat and drink and
other blessings.
(S) XV. But the Christians, O King, while they went about and made
search,(3) have found the truth; and as we learned from their writings,
they have come nearer to truth and genuine knowledge than the rest of the
nations. For they know and trust in God, the Creator of heaven and of
earth, in whom and from whom are all things, to whom there is no other god
as companion, from whom they received commandments which they engraved upon
their minds and observe in hope and expectation of the world which is to
come. Wherefore they do not commit adultery nor fornication, nor bear false
witness, nor embezzle what is held in pledge, nor covet what is not theirs.
They honour father and mother, and show kindness to those near to them; and
whenever they are judges, they judge uprightly. They do not worship idols
(made) in the image of man; and whatsoever they would not that others
should do unto them, they do not to others; and of the food which is
consecrated to idols they do not eat, for they are pure. And their
oppressors they appease (lit: comfort) and make them their friends; they do
good to their enemies; and their women, O King, are pure as virgins, and
their daughters are modest; and their men keep themselves from every
unlawful union and from all uncleanness, in the hope of a recompense to
come in the other world. Further, if one or other of them have bondmen and
bondwomen or children, through love towards them they persuade them to
become Christians, and when they have done so, they call them brethren
without distinction. They do not worship strange gods, and they go their
way in all modesty and cheerfulness. Falsehood is not found
among them; and they love one another, and from widows they do not turn
away their esteem; and they deliver the orphan from him who treats him
harshly. And he, who has, gives to him who has not, without boasting. And
when they see a stranger, they take him in to their homes and rejoice over
him as a very brother; for they do not call them brethren after the flesh,
but brethren after the spirit and in God. And whenever one of their poor
passes from the world, each one of them according to his ability gives heed
to him and carefully sees to his burial. And if they hear that one of their
number is imprisoned or afflicted on account of the name of their Messiah,
all of them anxiously minister to his necessity, and if it is possible to
redeem him they set him free. And if there is among them any that is poor
and needy, and if they have no spare food, they fast two or three days in
order to supply to the needy their lack of food. They observe the precepts
of their Messiah with much care, living justly and soberly as the Lord
their God commanded them. Every morning(2) and every hour they give thanks
and praise to God for His loving-kindnesses toward them; and for their food
and their drink they offer thanksgiving to Him. And if any righteous man
among them passes from the world, they rejoice and offer thanks to God; and
they escort his body as if he were setting out from one place to another
near. And when a child has been born to one of them, they give thanks to
God; and if moreover it happen to die in childhood, they give thanks to God
the more, as for one who has passed through the world without sins. And
further if they see that any one of them dies in his ungodliness or in his
sins, for him they grieve bitterly, and sorrow as for one who goes to meet
his doom.
(G) XVI. Verily then, this is the way of the truth which leads those who
travel therein to the everlasting kingdom promised through Christ in the
life to come. And that you may know, O King, that in saying these things I
do not speak at my own instance, if you deign to look into the writings of
the Christians, you will find that I state nothing beyond the truth.
Rightly then, did thy son(1) apprehend, and justly wins he taught to serve
the living God and to be saved for the age that is destined to come upon
us. For great and wonderful are the sayings and deeds of the Christians;
for they speak not the words of men but those of God. But the rest of the
nations go astray and deceive themselves; for they walk in darkness and
bruise themselves like drunken men.
(S) XVI. Such, O King, is the commandment of the law of the Christians,
and such is their manner of life. As men who know God, they ask from Him
petitions which are fitting for Him to grant and for them to receive. And
thus they employ their whole lifetime. And since they know the loving-
kindnesses of God toward them, behold! for their sake the glorious things
which are in the world flow forth to view. And verily, they are those who
found the truth when they went about and made search for it; and from what
we considered, we learned that they alone come near to a knowledge of the
truth. And they do not proclaim in the ears of the multitude the kind deeds
they do, but are careful that no one should notice them; and they conceal
their giving just as he who finds a treasure and conceals it. And they
strive to be righteous as those who expect to behold their Messiah, and to
receive from Him with great glory the promises made concerning them. And as
for their words and their precepts, O King, and their glorying in their
worship, and the hope of earning according to the work of each one of them
their recompense which they look for in another world,-you may learn about
these from their writings. It is enough for us to have shortly informed
your Majesty concerning the conduct and the truth of the Christians. For
great indeed, and wonderful is their doctrine to him who will search into
it and reflect upon it. And verily, this is a new people, and there is
something divine (lit: a divine admixture) in the midst of them.
Take, then, their writings, and read therein, and lo! you will find
that I have not put forth these things on my own authority, nor spoken thus
as their advocate; but since I read in their writings I was fully assured
of these things as also of things which are to come. And for this reason I
was constrained to declare the truth to such as care for it and seek the
world to come. And to me there is no doubt but that the earth abides
through the supplication of the Christians. But the rest of the nations err
and cause error in wallowing before the elements of the world, since beyond
these their mental vision will not pass. And they search about as if in
darkness because they will not recognize the truth; and like drunken men
they reel and jostle one another and fall.
(G) XVII. Thus far, O King, extends my discourse to you, which has been
dictated in my mind by the Truth.(2) Wherefore let thy foolish sages cease
their idle talk against the Lord; for it is profitable for you to worship
God the Creator, and to give ear to His incorruptible words, that ye may
escape from condemnation and punishment, and be found to be heirs of life
everlasting.
(S) XVII. Thus far, O King, I have spoken; for concerning that which
remains, as is said above,(1) there are found in their other writings
things which are hard to utter and difficult for one to narrate,--which are
not only spoken in words but also wrought out in deeds.
Now the Greeks, O King, as they follow base practises in intercourse
with males, and a mother and a sister and a daughter, impute their
monstrous impurity in turn to the Christians. But the Christians are just
and good, and the truth is set before their eyes, and their spirit is long-
suffering; and, therefore, though they know the error of these (the
Greeks), and are persecuted by them, they bear and endure it; and for the
most part they have compassion on them, as men who are destitute of
knowledge. And on their side, they offer prayer that these may repent of
their error; and when it happens that one of them has repented, he is
ashamed before the Christians of the works which were done by him; and he
makes confession to God, saying, I did these things in ignorance. And he
purifies his heart, and his sins are forgiven him, because he committed
them in ignorance in the former time, when he used to blaspheme and speak
evil of the true knowledge of the Christians. And assuredly the race of the
Christians is more blessed than all the men who are upon the face of the
earth.
Henceforth let the tongues of those who utter vanity and harass the
Christians be silent; and hereafter let them speak the truth. For it is of
serious consequence to them that they should worship the true God rather
than worship a senseless sound. And verily whatever is spoken in the mouth
of the Christians is of God; and their doctrine is the gateway of light.
Wherefore let all who are without the knowledge of God draw near thereto;
and they will receive incorruptible words, which are from all time and from
eternity. So shall they appear before the awful judgment which through
Jesus the Messiah is destined to come upon the whole human race.
The Apology of Aristides the Philosopher is finished.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (ANF 9, Menzies). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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