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1. THOSE who say on the constitution of the whole of this great and beautiful world, and on the diversified subsistence and manifold structure of the heavens and the earth, that it has neither beginning nor governour; and that there is no Lord, and no Providential care (existing); but that it has arisen of itself, casually, undesignedly, and by blind (lit. foolish) accident, however this may have happened, are altogether impious and godless¹: on which account they are excluded from the divine assemblies, and with propriety shut out from our holy temples. Because, neither can they themselves possess a house without contrivance and care; nor can a ship be well constructed with its appurtenances, without a shipwright; nor a garment be woven, without the art of weaving; nor a city |2be built, when the science of the architect is wanting. And, as they themselves confess these things, I know not by what estrangement of the intellect it is, that they do not consider the courses of the sun (as being) according to their manner; the changes of the moon, according to their appointments; the (several) orders of the stars, as in their due course; and the revolutions of the curvatures of the heavens, and the recurrence and changes of times and seasons². And again with these, that (they do not consider) the weight of the mountains (as regulated) by the balance³; the equalization of days and nights; the unimpeded production of the animals; the traditionary and unchanging succession of life of long duration; the herbs of every sort of flower which spring out of the earth; the provisions for all the animals, as suitable for each; their several senses; the members of the body; their properties of excellence, and as located in their (several) situations, so that (men) see with their eyes, and feel with their hands: which they also say, is obvious to the blind. So that with atheistical affirmations, and injurious wickedness of mind, |3 (they assert) that there is no work either of wisdom, of the WORD OF GOD, or of Providence (evinced in all this); but they imagine on the contrary, that (all) is of blind fortune, and happens just as it may be, without object or end. These same therefore are, as being atheistical, driven far away from the Divine hearing (of the Word), and entirely from the society of those who fear God.

2. The company too of the Polytheists, on the other hand, set in order against the preceding, seems to me to be in extreme error;----that they err, as children in intellect, who change the worship of the Maker of the world, the Governour of all, the God who is over all, for (that) of the things which are of Him; and (hence) honour the sun, the moon, and the rest of the parts of the universe, the primary elements, the earth, water, air, and fire, with the name due to Him, who is their Maker and Creator; and call those Gods⁴ which never existed; nor had existed, nor had been (so) named, had not the Maker⁵ of the universe, THE WORD OF GOD, willed that they should exist. Nor do they appear to me better than those who leave the chief Architect, to admire the excellency of workmanship (visible) in the houses of kings; the wrought cielings⁷ and the walls; their many coloured and flowered pictures; their roofs variegated with gold and sculpture of precious stones; and attribute to these the praise and wisdom due to their Artificer; which they ought to ascribe, not to the things seen, but to Him alone who is their chief Architect; to confess Him to be the cause of their wonder, and of these many works |4of wisdom. For He alone is wise who supplied the cause, that these many things should thus be. These differ, therefore, in no respect from mere infants. Nor do those whose admiration is expended on the lyre with its seven strings,----the (mere) instrument of music,----but not on him who is the inventor of its structure, nor on him who knows its use, nor yet on his wisdom. Nor (again) do those who leave him who is eminent in war, to adorn his spear and shield with the crowns of victory. Nor do those who honour the streets, squares, buildings, temples, gymnasia----things inanimate----with the admiration due to the great king, who caused the erection of such chief city of his kingdom: when it was right they should admire, neither the pillars nor the stones, but the great maker and lawgiver⁶ of these instances of wisdom.

3. In⁷ conformity with these (considerations) also, we make this same (Being) the (efficient) cause of all which we see with the eyes of the body; not the sun, the moon, nor any other of the things in the heavens. It is becoming too, that we should confess them all to be the works of wisdom: but not, that we should honour or worship them by means of any similitude of Him, who is their Maker and Creator. From the contemplation of these too, we both praise and worship, with the whole affection of the soul, Him who again is known, not by means of the bodily eyes, but only by the mind which is pure and enlightened; |5Him (I say) who is the King of all, THE WORD OF GOD. For no one ever graced the (mere) body of any wise and intelligent man, (or) his eyes⁸, head, hands, feet, or the rest of his flesh, much less his external clothing, with the title of wisdom; nor yet has termed the vessels in the houses, nor the service-vessels, of the philosophers, wise; while every thinking person has expressed his wonder at that concealed, and unseen, mind which is in man.

4. Thus, and more particularly,----before these visible ornaments which are (but) the bodies of this whole universe, and which have been fabricated from one (species of) matter,----let us express our wonder at that unseen and invisible WORD, that Maker and Adorner of the exemplars⁹ of all things, who is the ONLY (begotten) WORD OF GOD: whom, the Maker of all, He who is beyond all, and above all being, generated of Himself as a ray of light from His own Godhead, and constituted Him both the Leader and Governour of this whole (world). |6

5. For it was impossible that this perishable being of bodies, and this Nature of reasonable creatures (such) as it now is, could be brought near to God the Governour of all, on account of its exceedingly great imperfection. For He is an Essence beyond and above all, which can neither be described, comprehended, nor approached; and (which) dwells in the glorious light, to which nothing can be compared,----as the Divine words declare¹⁰. For this had no existence, and out of nothing did He send it forth. And (hence) it was greatly different, and very far removed, from the nature of (His) Essence. Well therefore did He, the fulness of all good, the God of all, first appoint a Mediator¹¹, the Divine Power, His ONLY (begotten), who should be sufficient for all¹²; who could accurately, abundantly, and as present, hold converse with His Father⁴, receive of His inward and secret (nature), and be meekly lowered to the form and manner of those who were (so) far removed from His princely state. In no |7other way could it be either glorious or right, that He, who is beyond and above all, should be mixed up with matter that is perishable, and with a body. On this account, the DIVINE WORD entered by a (sort) of commixture into this whole, and bound together the bands (as it were) of all things, by means of the Divine power which is incorporeal: leading on and carrying forward, and governing (the whole) by every species of wisdom, as it seemed good to Him. 

6. The proof then, of this conclusion is obvious. For, if those which we usually term the primary elements of all,----the earth, water, air, and fire, were themselves the constituent portions of the universe, and are constituted of a mixed nature, which we even see with our eyes is the case,----and, if the essence of all were one, and that comprehending the whole, and were (as) the Mother and Nurse (of all these things), as those who are subtle in these matters love to term it; and were without figure and visibility, and wholly destitute of soul and of reason;---- Whence, one may ask, was it, that this world was made to consist of that of which it now does? Whence also the distinction of the (several) elements? And whence the |8 concordant course of those things which were adverse to agreement? And, Who commanded this heavy element of earth, to ride over that of humid matter?

7. And, Who is He that has caused water, the nature of which is to run downwards, to take an opposite course, and to ascend to the clouds?

8. And, Who is He that has so constrained the power of fire, that it shall insinuate itself into wood? and has made it to mix itself up with things which are in their natures opposed to it?

9. And, Who has attempered this cold air with the power of heat; has released these from their (natural) contentions with one another, and has reconciled them (as it were) to love?

10. Who is He that has distinguished the race subject to mortality with the character of extension, and drawn it out to the length of the life which is immortal?

11. Who is He that has so formed the Male, fashioned the Female, and associated them both as one compound, and (thus) discovered one source of generation for all animal life?

12. Who is He that changes this fluent generating seed from its fluid, perishing, and senseless state, and makes it (that) of the generation of animal life?

13. Who is He that performs even to this time all these things, and innumerable others beyond them, and which exceed all wonder and astonishment?

14. Who is He that daily and hourly, secretly and by a power that is invisible, effects the generation and changes of these things?

15. But, the efficient Cause of all things is justly said to be that worker of miracles, THE WORD OF GOD. For THE WORD OF GOD who is Almighty, has in truth |9extended himself into every thing: above into the heights, and beneath into the depths, has He drawn out His incorporeal soul. He also holds, as it were in His hands, the breadth and length of all in (its) extent. This whole has He brought, and bound up together; and has (thus) set up for himself this (immense) vessel filled with every sort of compound. He too, by every species of wisdom, and by means of the power which is rational, has made well to combine and to harmonize, according to their several measures, this essence of bodies destitute of reason, form, and visibility; governing by words unutterable, and directing for the advantage of all¹³, the Sun, the Moon, and those (other) luminaries that are in the heavens.

16. This selfsame WORD OF GOD too brought himself down also upon the earth, and (there) set up all the various kinds of animals, and every beautiful form of plant.

17. This selfsame WORD OF GOD also immerged even into the depths of the sea¹⁴, and determined those swimming natures: and here again he made the myriads of forms which are innumerable, with every various kind of living creature.

18. The selfsame also completes, by the effectuating art of nature, those (beings) which are inwardly |10 conceived in the womb, and forms (them) into animals. The same too makes to ascend to the heights as light, this humid, heavy, and naturally descending, matter (of sea-water¹⁵), and thus, completing the course of his government, changes it to sweetness, and brings it (again) in due measure, and at determined seasons, upon the earth: and, like the excellent husbandman who waters his land well, and attempers the wet with the dry, he changes (things) into every sort of form: at one time, into beautiful flowers; at another, into the forms peculiar to each species; at another, into delightful scents; at another, into different and diversified sorts of fruits; at another, into every kind of taste which gives pleasure.

19. But why need I take upon myself to discuss the powers of THE WORD OF GOD? or, venture upon a thing, the doing of which is impossible, and, it is clear, greatly surpasses all mortal mind?

20. Others indeed name this same (Being) Universal nature; others, the Universal soul; others, Fate; and others say, that He is the God who is beyond all. But, I know not how they confound together the things, which are so greatly and widely different; and (thus) cast down to the earth, and mix up, that Governour of all, that Power of (eternal) existence which is above all, with bodies, (and) |11with perishable matter; affirm, that He is the medium both of irrational and rational animals, and is comprehended both in those that are mortal, and immortal. But these things they (do).

21. The Divine doctrine, however, declares that He who is above all that is good, the same is the (efficient) Cause of all, and is beyond all comprehension; and that on this account He cannot be described, enounced, or named: and, not only that He is elevated above all verbal description, but also above all mental apprehension; that He is neither contained in place, nor existing in body, neither in the heavens, nor in the aether, nor in any one portion of this whole. But that He is at once within, and independent of all, reserved in the unseen depth of (His own) knowledge. The Divine declarations teach us to recognize Him alone as the God of truth, who is far removed from all essence of body, and a stranger to all service of government. It has, therefore, been delivered to us, that all is of Him, but not that it is by (or through) Him¹⁶.

22. But He, as a king within the concealment and privacy in which He is incomprehensible, sits in the elevation of His own splendour, governing and ordering (all) solely by the power of His own will. For, by His will exists whatsoever does exist; and, had He not (so) willed, neither had it (so) existed. He wills, however, every good thing, because He is also good in His own essential being. |12

23. He therefore, by whom are all things, THE WORD OF GOD, proceeded forth from above, from His good Father, as a river ever flowing from an unlimited fountain, and distilling as rain, in words unutterable, to those who were perishing, completely furnished for the common salvation of all. And, as in the case with ourselves, that secret and invisible mind which is within us, no man ever knew, either how, or why, it exists in its own essential character, but (which) sits as a king within the secrecy of its chambers, and considers of the things to be done; so the only word then proceeding from it, begotten as it were of a Father in the privacy of retirement, and being the primary angel (messenger) to all, of the mind of its Father, openly publishes those things which its father considered in secret; and, passing on into the hearing of all, brings to full effect the will (so made known). These (hearers) then receive the benefit of the word, while the secret and invisible mind, this father of (such) word, no one had ever seen with the eyes. So also,----that is, (in a manner) surpassing all examples and comparisons, that completing WORD OF GOD, the King of all,----was, as being the only (begotten) Son of His Father, established, not by any mere emanating virtue; nor constituted in his nature by the enunciation of names and words; nor designated by any sound produced by the percussion of the air: but THE WORD is living, and is the minister of God who is |13 over all, and in His essence, He is "the Power of God, and the Wisdom of God." He proceeds moreover from the Godhead and rule of His Father; and is the¹⁷ good offspring of the good Father, and the common Saviour of all. He also waters all, pouring out from his own fulness upon all, life, and reason, and wisdom, and light, and every good thing. He waters too, not only the things that are before Him and near Him, but those also that are removed far away on the earth, and in the sea; and if there be any other creature, in any thing that exists. He too keeps in order, by His justice and the power of His rule, every border, place, law, and possession: to each and every thing does He distribute and give that which is suitable: apportioning (this) to some who are in the sphere above the world; to others, who reside in the heavens; to others, whose habitation is the aether; to others, that are in the air; and to others, on the earth. Then passing on from these, He again well distinguishes, in other quarters, the lives of all; carrying forward with due discrimination, their customs and various observances. He also provides the food for the animals, not only for those that are rational, but also for those that are not so: (and this) for the advantage of those that are.

24. To some he gives the comforts of a mortal and temporary life; to others, that they may partake of immortality: and of every thing, as THE WORD OF GOD, is He the Doer. And, being near to every thing, and |14pervading all with a power which is rational, and, looking up to His Father, He governs the things that are below according to His intimations, and after Him accordingly as the Saviour of all. And thus, mediating and bringing near to the (eternal) Being this essence of things, He constitutes the bond which cannot be severed. THE WORD OF GOD (I say), which is in the midst, which binds together those which are diverse, and suffers them not to fall off (and) away, He is the Providential care which is watchful over all, He is the Director of all: He is "the Power of God, and the wisdom of God": He is the only (begotten) Son of God; the God which is begotten of God, THE WORD. For, "In the beginning was THE WORD, and THE WORD was with God, and THE WORD was God. Every thing was by Him, and without Him was not any thing:"---- the glorious words of the divine men (so) teaching.

25. This is the common Saviour of all, on whose account this universal essence is productive, and rejoices that it ever drinks from his dewdrops; is always youthful in its stature, and ever presents the appearance of beauty. He therefore holds its reins, and, at the intimations of His Father, rightly guides the mighty ship of this universe, |15(and) with His own helm He governs it. This (Being) excellent of art, did He who is God above all, as a good Father beget as good Fruit, the ONLY (begotten) SON, and give (him) to this world (as) a most excellent gift; did cast as a Soul into a body destitute of soul, and into the nature of irrational bodies, His own rational WORD: and (so), by virtue of the DIVINE WORD, did He both enlighten and enliven this (otherwise) shapeless, unsightly and colourless, being ----by Him, (I say) whom we ought, both to know and to worship, as being ever near to the matter and elements, of (all) bodies. Thus, that which was immaterial, bodiless, and unconscious (lit. unwise), became, as from others, endued with consciousness (lit. became wise). But He is THE LIFE, and He is THE LIGHT; the intelligent offspring of THE LIGHT which cannot be described. He too, is ONE in His Essence, even as He is |16from ONE Father. He possesses however many powers (virtues) within His own person. For, we should not suppose that, because the (constituent) parts of the world are many, they therefore constitute many powers¹ (Demons): nor, because the operations are many, we ought therefore, to set up for ourselves many Gods.

26. Those therefore who follow many Gods, commit, as children in soul, a grievous mistake when they make into Gods the (constituent) parts of the Universe, and (virtually) divide the one world into many¹⁸. As if one should take from the person of a man the eyes only, and then affirm that these were the man; and again, that the ears were another; and so again, the head (another); or, should gradually sever the neck, the breast, the shoulders, the feet, the hands, or the rest of the members; or, that he should (so) divide the faculty of sense by |17 process of reasoning, and then affirm on this one man, that these (portions) really were many men: he would deserve nothing better of the wise, than the ridicule due to folly. Such as this man would be, would he likewise be who fabricated for himself many Gods out of the (constituent) parts of the one Universe, and would sever into many sections those Bodies of all, whose nature is fleeting and dispersive, and which are fabricated out of one primary material; and then again, would by an effort of reason make these his Gods^?.

27. Much worse than this would he be, who would also imagine that this entirely made world,----constituted as it is wholly and altogether of many parts,----is God: not considering that the Divine nature could never subsist of parts or be complex, or could stand in need of some other to compound it: nor again, that if it consisted of parts, could it be Divine. For, How can it consist of things different and dissimilar, faulty and excellent? Because that which is compounded, must also be dissoluble; and that which consists of many parts, is of necessity dissimilar¹⁹: while that which is equal in all and unchanging in all, is simple and incomplex. That too which is complex, is compounded of things dissimilar. And that which is dissimilar has in itself something faulty, opposed to that which is excellent. For if the whole were excellent, it would (then) be equal and similar. And, if it were so in the whole, it would in the whole be consistent with itself: and thus would it be in essence simple, |18and without parts. But this nature (of things) does not shew itself to be such, since this world is viewed as wholly subject to sense: for it is constituted of many parts, and is (therefore) compounded; it is too, in many of its parts, changing. And where it is thus, there is also the capability of a nature of an opposite description. And hence this world associates beings, at once both mortal and immortal, rational and irrational; in matter too, both cold and hot; wet and dry. From all which, God is (necessarily) free. For, if the nature of God be simple, it is also without parts, and is uncompounded; (placed) beyond, and far removed from, every ordinance of this visible world. On this account the Preacher of Truth thus openly says: "The Word of God proclaimed, He who is before all, is alone the Saviour of all rational beings.'' But God who is beyond all, is the head (source) of the generation of THE WORD. He alone is the Cause of all; and, of His ONLY (begotten) WORD, He is truly styled THE FATHER. Above Him therefore, no other Cause can be assigned. He therefore is God alone²⁰; and from Him proceeded forth, by (virtue of) His own secret will which is unutterable, the ONLY (begotten), the Saviour of all, the one WORD of God, who (is) through all. 

28. This sensible world is therefore, not unlike the lyre of many strings, consisting of many dissimilar portions:|19----of acute and grave, lax and intense; and of others between these, all well combined together by the art of the Musician. Such then is also this (universe), collected (as it is) into one compound, consisting of many parts, and many compositions; of cold at once, and warm its opposite; and of matter, wet and dry. It is moreover a mighty vessel, and is the work of the God of all.

29. But the DIVINE WORD has not been constituted of parts, nor has it been compounded of any opposing (nature), nor does it consist of (either) part or compound; but both wisely and well does He in every thing resemble His Father; and to the King of all does He give back the praise, which to Him is both suitable and due. (And) as in one body there are many parts, members, viscera, and bowels, collected together, and one invisible soul (only) is diffused through all; and one is the mind which (consists) of neither body nor parts; so also (we say) of this one world, which is constituted of many parts. So also the WORD OF GOD, manifold in power and Almighty, is one extended into all things, and is invisibly diffused throughout them: and of all, in which He (thus) subsists, He is the (efficient) Cause.

30. Do you not see with your eyes, that one heaven surrounds the whole world? and that many orders of stars revolve in this? And again, (that) there is one sun, not many? and that this eclipses the splendour of them all by its superior light? So likewise is there one Father, the WORD of whom also is one, who must be the good |20offspring of the good Father. If therefore any one complain, that there are not many Sons; so should he also complain, that many suns, moons, and worlds, are not established, and at many other things, after the manner of madmen, who endeavour to subvert those of nature which are right and good. But, as in things visible, one sun gives light to the whole sensible world; so also in things intellectual, the one WORD OF GOD, filled with all power, secretly and (in a manner) imperceptible to us, gives light to all. For Why should many suns be required, when one is sufficient to effect every thing? And again, What need can there be of many Sons of God, when the ONE, the only (begotten), is sufficient to effect the will of His Father? For, if there were many, then would they be either similar, or dissimilar²¹. And if they were similar, then would their multiplicity be in vain; because one Effectuator, and this Almighty, would be sufficient for the performance and due ordering of all. But the WORD OF GOD, and the WISDOM OF GOD, which is ONE in its essence, brings along with it the light, and the life, and (indeed) all the fulness of goodness. The multitude (then) of those who were (thus) vainly, and not well joined together in a power that were similar, could have no advantage. But, if it were necessary they should be dissimilar, How then could that which were dissimilar, or incomplete and defective in its nature, be on the |21other hand an Effectuator, and that sufficient for all? But nothing which is horn of God is incomplete. The only (begotten) of God is therefore complete (the Efficient). Nor are there many WORDS OF GOD. On the contrary, THE GOD who is OF GOD is sufficient for all, and is Almighty; is the one Image of the light of His Essence, as the divine words declare; who, for the convenience of governing and healing all existing beings, was necessarily appointed; who is also in His essence one, but in His powers manifold. And Him alone do we declare to he sufficient for the adorning of all things.

31. Because too, there is in man (but) one Soul and one reasoning faculty, and this at the same time capable of comprehending many things; whether (for example), it cultivate the earth, or fit up a ship, or guide it, or build (a house), still it is one and the same: or, whether it learn and do many things, still there is but one mind and cogitative faculty in man. It is moreover capable at once of many sorts of knowledge: the same man will be the geometrician, or will be skilled in the courses of the stars, or be perfect in the precepts of the grammarians and rhetoricians; or, he will become a leader in the science of healing, or in its manual operations. Nor has any one ever yet imagined, that there are many souls in (any) one body: neither has it been made matter of wonder, that there exists many essences in man, because of his |22 capability of many sorts of knowledge. For, should a man find a shapeless piece of clay, and afterwards so model it with his hands, as to impress upon it the forms of certain animals; on one figure, the head; on another, the hands, the feet, or the eyes (of a man); and again, that he otherwise imitate by the art of the modeller, the cheeks, ears, mouth, nostrils, breast, and shoulders, Would it be right also to suppose that, because many forms and members had been (so) wrought in this one body, many were therefore their makers? We ought rather to bestow the full meed of praise on the one artificer of the whole, who had by one train of thought, and the exertion of one executive power, (so) disposed the whole:----

32. So also, of this universal world which is one, consisting nevertheless of many parts, it cannot be right to erect the many powers (visible within it) into makers; nor again to call these many Gods: but rather, to bless the ONE who abounds in every species of wisdom, and every sort of compounding (power): Him (I say) who is in truth "THE POWER or GOD, and THE WISDOM OF GOD;" who, by means of one (almighty) power and virtue, pervades, and remains in, the universal whole; who also gives establishment and life to all: and who, for the whole and singular of |23these bodies and elements, in their several situations, produced at once from himself, the several and various means of subsistence.

33. So also the light of the Sun is one; yet, by its one incidence, it at once illuminates the air, affords light to the eyes, warmth to the touch, ripens the (produce of) the earth, gives growth to the plant, and fixes the several periods of time. It also precedes the stars (in its course), makes the circuit of the heavens, rises upon the world, and clearly establishes the power of God with respect to all things²². All these things it completes in a momentary period of nature. Thus too, the nature of fire (is such) as to purify gold, to melt lead, to dissolve wax, to dry (wet) clay, and to consume dense (bodies): by means of one burning power, it effects all these things.

34. So likewise THE WORD OF GOD, the King of all, He who is extended throughout all, is in and pervades all, that is both in the heavens and the earth; He is the governour of the things which are invisible and visible, and He directs by powers unspeakable", the Sun, the Heavens, |24 and the whole Universe. He is present to all things in His effectuating power; and He remains throughout all. He also makes to distil as rain, from His own resources, the never-failing light to the Sun, the Moon, and the Stars. He has established, and perpetually holds fast, the heavens (as) an image of his own greatness. He also fills from the treasury that is with Him, those hosts of Angels and Powers of intelligent and rational spirits, at once with life, light, wisdom, and all the abundance of every species of beauty and of goodness. And by one and the same effectuating art, He never fails to supply substance to the material elements, and to Bodies (their) commixture and concurrence; (their) forms, appearances, and characters. He otherwise varies also and time after time, (His) innumerable operations, (whether) in the animals, the plants, or in the beings rational or irrational: at once He provides every thing for all, by (His) one power; and clearly shews, (that this) is not a mere Lyre (as it were) of seven or many strings, but is the one universe of manifold composition, the workmanship of the ONE WORD, the Maker of the world²³.

35. Such therefore, is the common Saviour of all, THE WORD or the GOD of all, of whom one discoursing on God²⁴ thus mysteriously speaks: "He²⁵ was in the world, and the world was (made) by Him; and the world knew Him not" For, from ancient times (and) hitherto, it knew Him not, until He manifested Himself, in the latter times, to those who were holden in the darkness of vice. But He, the Maker of the whole world, He, who is the common Saviour of all, has been directly made known to us, as thus existing; and as affording to this whole, all this assistance. But, as to this whole world which is |25governed by one Ruler, (and) which consists of the heavens, the earth, and of the things therein, it is now necessary we should shew in a few words, what the nature of the being is which He has assigned to it.

36. This (universe) then, partakes of two natures; of the essence which is more excellent and is allied to THE DIVINE WORD; which, being intellectual and rational, is perceived by the mind, and apprehended by the reason: and to this is possible all that is superior to (material) Bodies. (It partakes) also of that which was necessarily brought forth for the use of this; which is matter,----is the offspring of Bodies, and is understood by the sense of reason, both to exist and to be perishable: and which, as I think, has been well said never to have had any (independent) being²⁶. But this, which is visible to the bodily sense, designates the one Universe. This same (too), the whole of which is visible, as well as that which is invisible, may thus be well said to constitute one family of rational beings; just as in the things that are visible, the nature of bodies is one; while of tin's, some are in the heavens and the aether²⁷,----those among these being distinct, and different;----some in the air and on the earth; and of which, the things visible are the animals and plants. So also, in the essence which is intelligent and invisible, the common kind of them all is one. One also is the nature of the generation of the rational and intelligent faculties, while many and various are the distinctions existing in this²⁸.

37. This same therefore, which has been fabricated out of matter, and (material) bodies; this, which we usually |26 name the sensible world, which consists of the heavens the earth and of the things therein, may be likened to an imperial city in which there are many citizens, the houses of some of which have been distinguished (as) apartments of the state. Of these, the inner ones are neither entered into, nor trodden, by the many. Some again are for stations without, (set apart) for the keepers of the middle portions. Others again, are far distant from the court, and are left for the inhabitants (generally) and their various assemblies²⁹. Many are (thus) the stations in the heavens, and many are those inferior to these in the sether, and in the air above the earth. The habitable |27part of the earth, (assigned) to those who walk upon it, is this broad space known to us all. Those (places) however which are beyond the heavens, are (exalted) above all mental apprehension, as are those also which are distinguished as inner apartments of the divine house of rule. But those (beings) who surround the King of all, and exult at the side of THE DIVINE WORD, are both enlightened and upholden by means of the rays which are drawn forth from Him, as from unfailing fountains of light; and are established in the fulness of light. (Thus) too all the enlightened, with the incorporeal assemblies of light, hold that rank of station which is beyond the heavens, and honour with the highest praises, (and) which are worthy of God, the God who is King of all. ³⁰ In the midst moreover, has He cast (spread) forth the vast heavens, the curtains (as it were) of the azure threshold, which exclude those who are without from the mansion of rule; while the keepers of the intermediate part perform (their) rounds in this, as being without the gate, with those who in the heavens are |28invested with light and holding lamps, as the sun and the moon, honouring Him who is beyond all, the King of all. And, at his intimation and word, these supply light by means of lamps which cannot be extinguished, to those whose lot it is to be in the place of darkness, and without the heavens. Thus are brought near to Him the powers of the air, which are invisible to bodily eyes, as also the animals and other earthly things (which are visible): so is man also the chief of them all, whose race was no stranger to that intelligent and rational Essence which is invisible, and who was created on the earth to render praise to the Godhead and rule of Him who is the Cause of all things. Like as on earth therefore, there is spread over the whole world but one, and that the same human nature; and, as many nations have arisen out of this, and the manner of life of every race, its fashions, modes, and governments, are different, not only of the barbarians and wild, but also of the peaceable, fashionable, and wise; and, (as) there are among these both slaves and freemen, poor and rich; those also who differ in colour, as the Scythians, and those whose lot it is to dwell without, in the west; the Hindoos also, at the rising of the sun, and the Ethiopians at its setting; Greeks, too, and others whose destiny it is to reside among princes; and, among all these again, some bear rule over portions of the nations, and others are wholly subject: with the great king of all moreover, some are considered as in the place of friends, some are elevated to the greatest honours, others are more especially ennobled for their virtuous deeds: some, again, fill the rank of slaves; and others, bearing spears and shields, surround the sovereign: others again, are military officers in the cities, while others fill the situation of rule in these: others too, have met the fate of the |29vulgar; and others are considered as in the place of enemies and haters: still, the whole of these are men, and one is the common species of them all. Over them all too, is there one king, one only power, vested with his own authority which is all-supreme. And to this same, according to the law and edict of the state,----to him alone, the Father and Lawgiver,----is (the title of) great king ascribed: while He (the WORD) descending from above, and running (as it were) throughout the whole of the governours and governed, subjects to the one yoke of rule every race (placed) under his hand; elevating some to the highest honour, and to others rendering that which is their due³¹.

38. As it is with these things, (so) one is the generating, intelligent, and rational Essence which is over all. And well might it be said, that one is the kind (genus) even of these, and that they all are nothing more than brethren (derived) from one, as made of Him who is the Father of THE WORD OF GOD³². There are then, multitudes of nations, and of kinds (of these); and there is a portion the more virtuous, and the contrary. The differences too of these, as to mind (opinion) are innumerable, as are the fashions, modes of life, constitutions, and the contrary; but not as to their natures, for the nature of them all is one, and the kind is one. It is of the variety of their wills, that they have found out many and different fashions and modes of life. Hence, are the companies of angels, of spirits, and of incorporeal and invisible powers; some of which are resplendent and glorious, as enlightened by the splendour of THE DIVINE WORD; others are dark, blacker than any Ethiopian, and |30destitute of all rational light. This kind is quite deserving of the middle place, as capable at once of both the excellent and the base. But the King is one, that ONLY power which is God above all, both of those who are in the heavens, and above the heavens. And He it is who holds by the law and edict of sovereign rule, the things that are in the air, on the earth, and under the earth, and which are of all, and in all. This law and edict is moreover one, (viz.) He who lives in all, THE WORD OF GOD, the minister, (lit. agent): not as that dying (utterance) which is sent forth from the mouth of mortals into the air³³; but is,----as it has now been made known to us (by the Gospel)----of things (in their nature) possible, the Governour of all in all wisdom and power. He (I say) who, as THE WOED OF GOD, distributes fully and in justice to all, the things which are most suitable to them; and gives to each, and to every one of them, the stations which are suitable: to those which are near, (those) of happiness; but those of the contrary, to them who have fallen from virtue, as they may have (severally) deserved. He at once gives to all---- like those who are on the earth,----to reside in different localities; to some, to exult at the side of the heavenly sovereignty; to others, to keep watch without; toothers, to dwell beyond (these), and at a distance: while all with one mouth, and according to the doctrine and instruction of each, celebrate the praise of the King and God of all: ----(all I say) who bear this law in their hearts and in the mind of their nature, that they should confess that ONE, who is the likeness of the image of sovereign rule, who is the only (begotten) WORD,----Him " who is the Image of the invisible God, the firstborn of every creature³⁴,"----as the divine words mysteriously teach.

39. And to the honouring of Him are all, whether the rulers or the ruled in every house and city, at once devoted: not, with inanimate colours variously set forth in pictures (or images,), but within, on the hearts of their |31intellectual faculties as upon intelligent tablets, is the worship of His Godhead inscribed. Thus do all those, who are subject to His power, tender their worship, irrespective of those vicious Demons, and wicked Spirits, and "Rulers of this world," who consider themselves as in the situation of enemies and haters; those who have assimilated themselves to the image of fraudulent rule³⁵, and put forth various books in the place of others³⁶; that is, innumerable false scriptures (ascribed) to that fearful name, and to that expressed name, which governs the Law. But far superior to the Law is the name (which) they have surreptitiously assumed to themselves. Thus do they succeed in casting down to the earth among bodies, elements, and the portions of the world, the (whole) race of mortal men. Hence have men feared and served the creatures, more than the Creator of these³⁷.

40. And again, they named (as gods) for themselves, these very powers, contenders and rebels against God, which in their perverseness so became gods; these (I say) which never existed (as such). And well may those be considered as enemies and haters, from whom the law of truth has commanded us to flee, and to take refuge in Him alone who is the WORD, the Saviour of all;----Him, who has cast forth the seed which is of Himself, in order that it may produce, not only in the heavenly places, but also on the earth; and has assigned both to those that are in the heavens, and to those that are in the elements of |32the earth, one and the same portion of kind. So that the rational mind which is in man, (and) is of that incorporeal intelligent essence, and of the kind of the DIVINE WORD which pervades all that has hitherto been generated, is nourished on earth by its meditations on Him, and previously trained for its transition (conversion) to virtue. Hence too, is it previously instructed and taught, to provide for its passing to the children of its own kind. Wholly therefore is this alone, of those that are on the earth, through its participation with THE DIVINE WORD, worthy of the name of rational. He has then, necessarily assigned a place on earth (to) the mind and rational soul; so that a small image of the great City of God, mentioned in the example a little while ago (given), has been set up on earth: nor is there in the whole empire of God, nor even a place on the earth, exempt from this lot. And it was right, that praise should be ascribed in every part of the universe to THE WORD, the common Father of all, by those who had been generated of Himself. Hence, even the element of earth is not exempt from being entrusted with this rational portion. Not only by those who are beyond the world, and in the heavens, and the rational (beings) that are in the air; but also by those that dwell on the earth, is that just praise sent up to the Maker and Father of all: which indeed the Divine Word teaches, when it thus commands every man to sing the praise which is due to God³⁸: " Praise ye God from the heavens; praise ye him in the heights. Praise him all ye his angels; praise him all ye his hosts. Praise him sun and moon; praise him all ye stars and light. Praise him ye heavens of heavens." After the things which are upon the earth, he (the Sacred Writer) reasons thus: "Praise ye God from the earth (all)" other things. He then also (reasons upon) this rational family of man,----this (I say) which divides itself from every thing else into various companies and orders of rank,----in this manner:----" Praise him, ye Icings of the earth, and all |33 people: ye great, and all ye judges of the earth: young men and maidens: old men with children. Let them praise the name of the Lord; for great is his name alone; and his praise is in the earth, and in the "heavens."³⁹

41. With these (words) therefore, he leads over against and along with the companies that are in the heavens, those also that are on the earth, to the praise of the King of all. For to Him alone in truth, and to no other God,----(to) Him who is beyond all the heavens above,---- do the companies that are above the curvatures of the heavens ascribe honour and praise. To Him (as) their Father do the hosts of angels and spirits, the offspring of the light which is intelligent, render the praises which are unutterable. To Him also the sun, the moon, and the stars which are in the circuits of distant worlds, and run their lengthened courses in the spaces of aether, and form a crown (as it were) to Him;----the invisible powers also, which wing their way in the free expanse of air,----proclaim the meed of praise and blessing which is (both) due and becoming.

42. How then, after (the detail of) these things could it be becoming, that the element of earth alone should be wanting in the provision which (prevails) in all? Or, that this nature which is generative of all these fruits, |34should stand alone, in withholding its meed of praise? Or, that the life which is (passed) on the earth, bearing every sort of fruit, should be barren as to (that of) the intelligent creature? Would it not rather appear that this would seem good to Him,----who is the fulness of all wisdom, the Maker of all,----that He should for His own sake, sow this locality of earth with beings intelligent and rational? and should, for the use of these, provide the rest of the creatures, as also that which is generative of fruits and flowers? And that He should here also join the praise of men, to that which is rendered by the companies of all (else), to His own Father? And this was so done in former times:----this, that man, who had been made in the image of God⁴⁰, honoured with hymns and songs THE WORD, his Father, together with the divine and rational assemblies, and with the several orders of angels. His mind had not then erred in the setting up of inanimate images under the phantasms of demoniacal deception, nor under the stories of error common to polytheism: for these things recently, and after a time, became known through the vain babblings of the poets. Those primitive chiefs of our race, who hitherto had not learned the arts of modelling, hewing, and carving, and had made no use of this extreme metal-working art of evil deeds, called upon the Maker of the whole universe and their Lord, in the simplicity of their souls, and in the mind of their (unsophisticated) nature: and Him alone did they confess, in their instruction which was mental⁴¹, to be the Lord and God of all. And as these did, so did the chief of our nature (Adam), as also did the Hebrew race, which was in ancient times beloved of God, and received, |35as a son from his father, the good inheritance of the observances of the fear of God. But these honoured nothing with purity of life, and with the observances of the fear of God, except the one God, the King who is above all, and His WORD who is the Saviour of all. On this account, they were considered worthy of the revelation of the Word of God, of prophecy, and of the doctrines of righteousness.

43. Thus therefore, THE WORD OF GOD, the Maker of all things, fills, with His seed of intelligent and rational being, all parts and places that are above the world, that are in the heavens, and on this element of earth. That seed then, which falls upon the earth, constituting the intelligent and rational plant, is itself the knowledge which belongs to man, (and) which is now contained in the multifarious stem and herbage (as it were) of an earthly and perishable body: many stars of the life which is mortal surrounding it. If then, an enlightened cultivation meet it, so that it be cleansed from the obstinacy of matter, and recognize the Sower, THE WORD, who is above the heavens, and henceforth render praise to Him, meditating as a child on His primitive teaching, and in due time rendering the corn-ears of its superiority, the complete fruit of its rational nature; it shall as in the time of harvest lay down, by the death of the life which is mortal, those luxuriances of the stem that are without, together with the earthly and corruptible clothing of the body, which it shall have now well employed for the growth and perfection of the fruit. And happily shall it put off this in due time. The same too, as he becomes more excellent, and collects the powers of his superiority into the treasury of things that are good, is preserved (as) the perfect, that with the perfect he may be led on. To Him also, who is the Sower and the Cultivator of all, he renders the perfect fruit of that praise which is due to God. And, because he has in this- life recognized Him alone as his Father, King, and Lord, and has, together with his relative and sister beings (already mentioned), confessed Him alone to be God, his Maker and Creator; He will,----that he also may (as) in the place of the society which is more excellent, exalt and honour Him with the |36honour that is becoming and just,----not name any other thing God, which it is not right should be called God, but Him alone to whom all things give (a similar) testimony; Him, whom all creation, visible and invisible,----even as He alone is the efficient Cause of all,----names its God, and whom it worships.

44. These things then being such, let us now again approach our subject afresh, as already laid down. These heavens then, and places in the heavens which are viewed by the bodily senses; this earth also, and air, as well as this whole constitution (of things) which is of them, (and) which may be likened to a great city, differ in no respect in their nature from those inanimate elements which are in its portions, the earth, the waters, the air, and fire. But it is not necessary, that the denizens of this great city should be considered as of the same material; nor is it, that we should affirm the seed of the rational soul, and of the perishable body, to be one and the same. For the mind, the reason, the rational soul, and the whole of the nature which is intelligent, may accurately and well be affirmed to be the seed of THE WORD OF GOD, the Creator of all. Nor were these any part of the earth, or of the air; nor, of any essence cold or hot; but, of those superior faculties, by which they were made worthy to partake in things most excellent. Because things prior in order, are the causes of those which succeed them. And the first things were those generated of THE WORD: after these, those that are irrational. After the primary essences therefore, were those latter ones, which followed (these as) causes. But these primitive ones,----the origin of production,----exist (only) in intelligent souls; on whose account it was, that the seed of passive bodies was also prepared. For it was necessary, that a sufficient house or residence should be prepared for these. Hence the primary heavens appeared to be a place suitable to the people of this city, who were both above it and in it; and the curvatures⁴² within the heavens, for those |37 inhabitants who should be distinguished accordingly. But thou (reasonable soul), wouldest never designate as denizens of the city on earth, either the sensitive being of the fierce animals, or any kind of reptile refusing instruction; or indeed, any of all those that partake in the nature and name of irrational. For these are thy slaves, which have been subjected by the law of nature; and they necessarily render the service which is due to rational beings, as to their lords. For the agricultural ox places his neck willingly in the yoke, for the purposes of agriculture for man; the carrying ass too, confesses his own nature; the horse also, on which his lord rides, exults⁴³; and the hunting dog fondles on him who feeds him.

45. The flocks too, and herds, (and) again, all sorts of possession (in animals), are given to men; even the fierce beasts are (at his ready) service. These same too, we kill and reduce to subjection. We also take, by means of reason, the bird that flies in the heights. We also bring up those (beings) which are beneath in the depths of the sea, and (otherwise) within it. And nature plainly teaches, that all these things have been established for the sake of man. Man is therefore the progeny of the DIVINE WORD; not for the sake of any other thing, but |38for that (only) of his Father, THE WORD; in order that he might see, and by his knowledge distinguish, all the wisdom of his Father, which (consists) in the workmanship visible throughout all creation; and that he should assimilate himself to this same, while hitherto youthful, and should in every thing emulate his Father, as to law, reason, knowledge, and wisdom; should live as taught, (that he is) the image of excellence; and should learn that, together with the companies that are in heaven, he should, as a prophet and priest, send up from the earth those praises which are due to the King of all, and to God who is the Cause of all.

46. In representations not unlike these therefore, does THE WORD, the instructor of all nature,----wondering at the various excellency of the nature that is in man,----cry out, and say in the divine praises, " What⁴⁴ is man that Thou art mindful of him? and the son of man that Thou visitest him? Thou hast made him a little less than the Angels: with honour and glory hast Thou clothed him, and hast given him dominion over the work of thy hands, and hast placed all beneath his feet: all flocks and herds; even the wild beasts of the desert, and the birds that are in the heavens, and the fishes of the sea, which dwell in the paths of the sea."

47. It is this rational species alone, beloved of God, of those that are on earth, respecting which another prophet speaking of God, teaches, thus plainly (but) mysteriously, that in his essence he is in the image of God: " And God said, Let us make man in our Image, according to our likeness; and let them have dominion over the fishes that are in the sea, and over the fowl of the heavens, and over the beasts, and over all the earth, and over every creeping thing that creepeth upon the earth." And to the word He also added the deed: " So God made man," and said that He made him in the image of God. And again more particularly, He established (the fact) that the image was in the likeness of God, from |39 the Divine inbreathing, when He said, " And he breathed into his nostrils the breath of life, and the man became a living soul⁴⁵." He also teaches, that He gave to him the more excellent authority and rule, in these words when saying, Let them have dominion over all that is on the earth, over the beasts, the fowls, the creeping things, (and) the animals. And, to all these words does that nature give (its) testimony, which has put every thing under his hand, and has subjected all (things) to this rational creature. But, if the Divine words can obtain no hearing with thee, still, I cannot think that thy mind is so entirely darkened, that thou canst not think within thyself, How it is, that bodies and bodily substances,----or, whatever other divine thing it is which moves the body,----should consist of this possible excellence,----this, I say,----that (such body) should know how to avail itself of a discriminating reason, as to what its own essence is?----this, that it should deliver instruction by memory?----this, that it should extend itself to the contemplation of all things? But, be thyself and ask, whether the nature of the body can understand the constitution of the world; the operations of the primary elements; the beginning, the end, the middle portion, enumeration, and succession of the seasons; the changes of times; the revolutions of the year; the appointed order of the stars; and (I know not) how many other things, which men have by the experiments of geometry, computation, and enumeration, pointed out. For these (results) are incorporeal, and the contemplation of them is (purely) rational: that any one should make them adjuncts of the bones, the flesh, or the blood, would be folly infinitely great. And, well might they be asked, who thus think of these things, since these five senses comprehend all the faculties of the body, Which of them is it that can teach man the contemplation of any doctrine? Is it the sight of the eyes? But this distinguishes between colours and forms only. If you say, The hearing; you (only) name the recipient of sounds acute and grave, but not of any rational perception. And again, in like manner, the taste is the sense discriminative of sweetness, or of food, as it might |40 be. The smell too, is the trier of scents, but not of doctrines. And again, this sense which is extended over the whole body, will touch (and discriminate) things cold and hot, hard and soft; but not virtue, nor (yet) that wisdom which is much more excellent. And, How is it with the irrational animals? Have they not eyes, ears, and nostrils? the sense of taste, and of touch? But nothing of these can be brought near to the efficiency of reason: because the doctrines, which philosophy alone can apprehend, are not of the body, nor of the sense that is irrational: they belong solely to that superiority which attends the rational soul; which is superior to the nature of the body, and which takes up its abode in mankind alone. If however, any one wish impudently to persist by way of reasoning, and affirm, That we possess nothing beyond these irrational animals; that like these we are born, and are subject to corruption; because the one provision of us all, is of the earth: the passive nature of the body is the same; the sense is in nothing superior; the labour again, and rest is, in the same manner, one; as is the blood of us all, the corruption of the body, and (its) dissolution into the primitive elements. Hitherto however, you do not say, that any one of these can, like the rational animal, be brought near to the contemplation of things incorporeal; can bear about it any rational instruction, or lay up learning in its memory; can consider discourses about virtue and vice; and, as to philosophy, that it ever even entered its mind. But all these things I might omit, because all men do not possess them. I (only) ask your reason these things: Was there a city ever (yet) constructed by beings destitute of reason? Or, is there in these the mind of the Artificer, of the Builder, of the Weaver, or, of the Agriculturist? Or, has a ship ever been fitted up by them? Or, has the astonishing art of governing (such vessel) so much as even entered their minds? When, |41 behold! the things which are bodily (only) are with them, far more excellent than with us: because, of all animals, man is the most defective, and, as the Poets sing, "The human race is infirm⁴⁶," Nor can we say how much he is inferior, in magnitude of body, to the Elephant; or, to be thought of, as to strength and abundance, with the Camel species. And, to many other animals must he cede the victory, both as to power, and swiftness of foot. What can they scent better than the tracing dogs, which are taught to course by the smell? or, be said to see better than any Antelope; which, because they see (well) are, in the Greek, named "the Seers?" And, is it necessary we should hence say, how much weaker the body of man naturally is, than that of the Bear, the Lion, the Panther, and of many other animals? or, how quickly or easily he is deceived and overcome by those that attack him? Nevertheless, this diminutive (creature) will, whenever he pleases, subdue any of those already mentioned; not by bodily or corporeal |42strength, for (in this respect) he is greatly the inferior, and is insufficient to fill the stomach of even one Bear. But there is a certain nature within him, more excellent than the body, the power of the mind, and of the intelligent soul. And it is by the superiority of wisdom that he effects these astonishing things. By means of these (things) hast thou, as a dear child, been honoured of God. Why (so) despisest thou thy greatness as to think, that this thy whole is (mere) flesh? and likenest this body, with the divine and rational knowledge which is within thee, to these irrational beings, the whole of which is perishable? Will then, neither the irrational nature of the animals, nor this common name irrational, nor (yet) the openly apparent useful servitude, under which these have never sought excuse from the bearing of burdens or of labour, suffice to persuade thee, (that all is thus) because God has given to thee the dominion and sovereignty over them all⁴⁷?

48. Man alone therefore, of those that are on the earth,----he who is in the image of God, carries on and introduces (his matters) wherever he pleases: at one time, he trains the animals that are suited to the chace; at another, he pastures the flocks that are adapted to this: at another, he avails himself of the tame animals for (his) service; reducing (their) fierce nature to peaceable subjection: at another, having so reduced them, he brings them into peaceable proximity with himself: at another, having brought them together by the multifarious means of reason, be confines them to the house. And not (this) alone, but he will also take into his hands the injurious reptiles, and play with them: and of those that breathe out death, and reject instruction, will he make his sport.

49. Man alone, of those that are on the earth, is not to be persuaded to take up his residence in the caves that are in the deserts, or in the heights. He accordingly builds cities with walls, and adorns (these) with streets, palaces, mansions, and other edifices.

50. Man alone, of those that are on the earth, considers not of (his) provision after the unchangeable manner and |43usages of the irrational animals. For these, destitute (as they are) of knowledge, avail themselves of the aid of nature alone, and receive their provision from the stem, unprepared by agriculture, and uncleansed from the weed. He however, by his knowledge cleanses (this); thus too does he pulverize, fully season, and make it well to pass the fire. Of the wheat also he will, whenever he pleases, make bread. He is moreover, careful so to provide, that a healthy provision of food may be secured. And every profitable commodity, either of the vine, the olive, or of the fruit tree of every flavour, does he appropriate; and these does he alone apply to the sanative uses of the body.

51. This (being) alone, of those that are on the earth, has, by means of rule and reason, discovered that mode of life which is regular and orderly:----has become a leader of armies; has engaged in the public conflicts, and in the subsidiary arts: and these very many (things), pertaining to doctrine, has he, by his rational superiority, put forth.

52. This (being) alone, of those that are on the earth, preserving (in himself) the model of excellence, has determined the measure, the weights, the extents, and several sorts, of justice. He too, distinguishes,----governing (all) by reason,----the things which should, and should not, be done: and (hence) he knows, how to give to every one, as it shall be right. The fishes however, the birds, and the animals, will devour one another: because no law (prevails) among them. But to men has (God) given justice, which is their supreme excellence, as says one of the poets⁴⁸, (and) according to my opinion, extremely well. |44 

53. This (being) alone, of those that are on the earth, evincing within himself the image of THE WORD OF GOD, erects on high a house of judgment; and, acting after the manner of God's just Judge⁴⁹, duly determines (the award) of life and of death; apportioning life to some, and assigning death to others.

54. This (being) alone, of those that are on the earth, will confide his life to the small section of a tree⁵⁰. He has also discovered the science of ship-building. He too will guide the ship on the back of the sea; will commit his person to the depths of the humid element, and beat back the death that stands at his side. He (alone) looks up to the heavens, and to that Governour of all, who binds together all distances, as to the safety of those who navigate (the seas).

55. Man alone, of those that are on the earth, has discovered the doctrines of astronomy: has, while moving below in the body, and clothed with the weight of mortality, ascended up in his mind on high; and, making the circuit of the sun, the moon, and the stars, foretells¹ what shall come to pass, as he also does the eclipses of the moon, the vicissitudes of the seasons, and the changes of times. |45 

56. Man alone, of those that are on the earth, is viewed (as) the assistant of nature; has discovered the means of healing; and has, by his understanding, applied (to this) the powers of roots, and of drugs, with their combination and mixture by weight and due proportion. He too has become skilful in the healing of infirm bodies, and the helps of the life of man.

57. This (being) alone, of those that are on the earth, not having arrived at the manner of life of the graminivorous (animals), has well applied (himself) to (the requirements of his own) nature. In the winter season he accordingly casts the seed into the earth; and, applying the sweat of his labour to agriculture, is repaid in the autumn with the fruits consequent upon his toil.

58. This (being) alone, of those that are on the earth, collects together, by (his) rational knowledge, the doctrines relating to all (things); the science and composition of music, as well as (that of) investigation by discussion. He also proceeds on to the manner of life, and to the fame attendant on philosophy; and (thus) he hastens forward the love of that superiority, which is vested within him: availing himself, not of the bodily sense, but of the faculty of knowledge, and of the stimulating power of reason.

59. Man alone, of those that are on the earth, bears about him, by means of his memory, the histories of things done in former times; converses with those who are (now) no more, as with those who are at hand: examines the opinions of the wise who have existed at any period; and from these, rather than from those who are his contemporaries, does he receive profit. And (thus) by the faculty of reason,----cognate with that of thought,----does he exist with those who have long ceased to be.

60. This (being) alone, of those that are on the earth, duly regulates the voice of the chant, by the divisions |46of the chord. He also has divided the primary letters (of the alphabet) by the grammatical art, and has discovered the powers and province of reason. He too, has determined the combination of verbs and of nouns, as well as the precepts of rhetoric and grammar. All these moreover, does he bring together, preserve in his memory, and bring forward, as stores filled with every sort of treasure. In one mind too, does he comprehend both the events and histories of former times; and these will he bring forth whenever he pleases, as a river from an unfailing source, and inundate (therewith) the hearing of all present.

61. Man alone, of those that are on the earth, is, in his works, like unto God who is over all. Any thing which he pleases will he form into animals; even this inanimate matter will he change into the form, figure, and fashion, of every sort of creature. By means of this instructive nature, (and) the reasoning faculty, will he set about emulating (even) the Maker of all things; and man will make man, at one time in stone; at another, in wood; at another, in flowers of (many) colours; as well as in the forms that are impervious to change: and (indeed) every sort of animal and of plant, will he, by the same means, imitate: shewing forth fully, by his works, the power (vested within him) of the image of God.

62. This (being) alone, of those that are on the earth, will imitate on the earth whereon he walks, the celestial sphere, and will engrave on the matter of brass the likeness of the very heavens, and on this will he impress a copy of the stars, both wandering and fixed. He will also appoint, by the modeller's art, the limits both of times and of seasons; and will surround the exterior (of his sphere) with the images of (various) animals. By the abundance of (his) knowledge moreover, and the means of (many) observations, will he imitate the heavenly sphere; and,----like God,----will allow the heavens whose revolutions |47are above the earth, and with the universal whole,---- and whose revolving is an unceasing miracle,----to revolve with the things that are on the earth, (in) the similitude which is of earthly material. The angel of the seasons too, will shout (as it were) with a loud voice, and all, at once and in a moment, are in motion; the doors, too, at the coming in of the seasons⁵¹, throw themselves open (as it were) of their own accord, and the inanimate images of the birds, placed round about it (the sphere), speak out in chirpings⁵². The moon also which is on the earth, runs its course with that in the heavens; and the (mere) brass of itself, changes its fashions, after the manner of the moon; shewing itself now dichotomized, now on the wane, and now in its full light. Thus the images of the seasons follow the analogy of those in nature, and the human-made world contends with (that of) the workmanship of THE WORD OF GOD!

63. Man alone, of those that are on the earth, can, by means of words not to be uttered, of prayers acceptable to God, and by virtue of the fear of God, (evinced) both in word and life, drive far away the invisible nature of concealed demons⁵³. But further, when he had even departed |48 from the right way, he could effect all this by a power, such as would, by songs and incantations, subject the kind of these which flies in the air; and, again, would seize, by means of force, and the appetencies restrictive⁵⁴ of nature, those unembodied powers which fly over any part of the earth, just as they would the flying sparrows. He would lead on, or bind, (these), whenever he chose: and, sitting upon the images of fabricated gods, would shew by these his doings, that his own power was far superior to that of the fabricated deity of such.

64. Man alone shews of what kind the superiority of (his) intellectual and incorporeal being is, and establishes (the fact) that (this) his power is impervious either to subjugation or deterioration by calamity. For, he will prepare his body for the fire, the sword, the fierce beasts, (and) the depths of the sea; and he will approach every species of torment. He knows too, this his nature, that it is perishable and fleeting, transient and dissoluble. But that which resides within, is unyielding; and, that this is different from that which perishes, he proved who cried |49 out, "Bruise, bruise the form⁵⁵; but me thou wilt not bruise." And again another, proclaiming with freedom of speech: " Burn or roast the body, and be satisfied with me when thou hast drunk my blackened blood; but, before the stars descend to the earth, and the earth ascends to the heavens, I will present to thee no one conciliating perturbed expression." One of the friends of God moreover, when suffering evils, put forth these words: " What shall separate me from the love of God? (shall) tribulation, or distress, or persecution, or hunger, |50 or nakedness, or cold, or the sword ⁵⁶?" I myself too have seen, in these times, some whose eyes were digged out; others, who were deprived of their legs by the cautery; and others who were crucified; their whole bodies hastening to dissolution, and their mortal nature subject to rebuke; while the conscious mind residing within them, attached to God, was immoveable, impervious to subjection, and unyielding to these hardships³; clearly proving to those of sound minds, that their faculty of excellence was a thing altogether different from that which was perishable.

65. This alone, of the animals that are on the earth, partaking of the divine inbreathing⁵⁷, is worthy of the favour⁵⁷ of the Deity. He too, will hold converse with the Angels of God, and will apprehend the foreknowledge of things to come to pass; at one time, by means of dreams; at another, when so invested by the power of God with the Spirit, that he will even enounce the prophecy of things future; and, by the manifestation of deeds such as these, he will confirm (the fact of) his fellowship with Deity.

66. This (animal) alone recognizes in every thing, something greater and more excellent than any that is visible;----Him who is invisible to the eyes, and imperceptible to the touch, as well as to every faculty of bodily sense; but is visible to the mind and understanding alone. Him does he, by His (special) teaching, and the learning of which his nature is capable, confess; and Him does he call God: to Him also does he render praise; and shews, by means of this (his) knowledge, his relationship with the Deity.

67. This (being) alone has arisen (to be) the spectator of the great works of THE WORD OF GOD, and is |51fitted to worship his Father----Him (I say) who is higher than the heavens,----with the praises which are proper for the Deity; and to be assimilated to the company of the Angels in heaven. Because to him alone, of the animals that are on the earth, has this superiority been assigned. By means of this he recognizes, from the mind of his nature, Him who is the cause of every good; and is enjoined to render, as the return due to a Father, the praises of thanksgiving and blessing which are becoming.

68. The testimonies to all these things, does that word of the doctrine and erudition which is divine, confirm: (viz.) that of this undying nature, and equal of the citizens that are in heaven, is this (being) alone of those that are on the earth; this intelligent and rational essence (I say) which is in man: and, that he is the dear child of THE DIVINE WORD, the common Saviour of all; and that in his nature, he agrees both as to image and form with (this) his Father.

69. For if this rational animal,----this, who has become partaker in all this superiority; this, which alone of those that are on the earth, is in the image of God; this Brother of the divine hosts, and of the Angels, which are in heaven,----had been duly led by his nature, and had from ancient time adhered to the divine law; he would indeed have been freed from this earthly and corruptible (mode of) life⁴, and would have continued in his conversation on earth, as in a state of migration. Had he first (of all) studied divine things (only), he would indeed have effected his departure hence to those things which belonged to him; and would have been registered (as) among those that were perfect, apart from this his state of defect, and of infantine constitution. Thus therefore has man, of necessity, put on a corruptible and dissoluble body, (and this) through the mercy of his Father, that calamity may not be his permanent lot, and that he may not be tied interminably to corruption. Soon therefore, shall this corruptible be |52  dissolved, and shall receive a participation with those who are incorruptible. For, just as that which is conceived in the womb, puts on the clothing of its locality; and the infant to be born, when the period of its destined months has arrived, casts this off, and accordingly comes forth into the light, inhales the purer air, and henceforward is considered as of the nature of man; so also is this perfectible species, (as) believed to be among men, (and as) opposed to the (still) superior one,----a mere infant, and as yet a foetus (only) conceived on earth,---- clothed in this corruptible skin; which, by the mercy of the great gift of God, it is necessary it should cast off, in order that it should not be for ever harassed with these defective things, but should, in due time, go forth into the light, and pass on to the life, which is impervious to corruption. On this account, well have the companies of the wise, the attached to God, pressed (as) they have been by a participation in these corruptible bodies, desired their change for the better, and followed after their equals, the children of their city which is above, even as he was (circumstanced) who said in the divine word, "Wretched⁵⁸ man that I am! Who shall deliver me from this body of death?" And again, "Even⁵⁹ if we live in the body, still we labour not in the flesh." He adduces his reason too, and says, "For our labour (of culture) is in heaven⁶⁰; and we⁶¹ draw near to the city of the living God which is in heaven, and to the assembly of myriads of angels, and to the church of the firstborn who are written in heaven.''----These are the words of a notable man, and of (all) those who love God.

70. If however, many are so foolish as to be attached to the lusts that are here, that they are to the present time but infants in intellect; What has this to do with right reason? For, that which is conceived in the womb, exults in this its usual locality, fears its departure from it, and lest it should be extracted from internal |53 darkness, and weeps when it comes forth to the light. Still even these, did but those things which happen to their natural birth duly take place with them, would come forth from darkness to light, well and elegantly born. Thus would they, at the due time and season, be brought forth, (each) receive the natural air and breath, and bear about him the healthy vigour of man. Thus would (each) be delighted with the provisions of the breast, and of infancy; then be placed under the hands of a nurse, and be delivered over to instructors, teachers, and doctors, until he came forth a man complete. Thus too would he pass a virtuous and honourable life, great in wealth, in the abundance of possessions, in power, rule, and the other stages (of distinction), in the increase of (all) those things which result from a happy birth; of those which multiply by means of instruction, and of those other innumerable things, which conduce to the experience of a happy life.

71. But, if any unnatural contortion should happen to that which is conceived in the womb, so that it affect such an one at his coming forth in birth; What need can there be for my saying, that the infant was distorted within (the womb)? and refused to come forth to the light? and that it must suffer,----by the iron instruments prepared for parturition, which shall violently and painfully be placed upon it,----the revulsion which is also unnatural? Nor would it be worthy even of the one birth,----even of the life of man,----or of the things belonging to this: but, on the contrary, that it should go forth from darkness to darkness, and not only be deprived of the life of man, but also of the name.

72. As are these things, so is he who passes the life which is human on earth, differing in nothing from the irrational and ignorant infant, or, from that |54which is yet, but a foetus in the womb. Nor can he be compared with those bodies which are without, the Angels and Divine spirits. He is even (as) an ignorant child; and, because of the excess of his childishness, he exults in the clothing of the body which is about him; loves the womb his (place of concealment), and knows not the locality which surrounds him, where murder, darkness, and (all) the other species of mishap, feed, as it were, in the pastures of wickedness. One of the ancients says,----when shewing that the air, which is on the earth, is humid and unclear,----that "it consists of many compounds, (resulting) from the innumerable vapours which (arise) from the earth⁶²." One would think too that (man were such), although as an infant good. Nevertheless, if he pass the present life as it is becoming to his nature, and evince accordingly the conduct which is suitable to its law, " that he think not beyond the measure of his stature," nor spurn the nature which has borne him as a mother; nor again, remain ignorant of his Father, but recognize his Father who is in heaven, the common Saviour of all, and render to him the service of thanksgiving, because he has made him to partake in the things which are good;----be brought up in the instruction of righteousness, and previously study in his conversation which is on the earth, the life of heaven; well shall such an one, when he shall depart this mortal life, and shall put off the body, have the Angels of God for his obstetricators;----when he is to be born to the life to come, then shall both the good Powers receive him as the nurse, and the Divine assemblies teach him; that WORD OF GOD too, that teacher of the conversation which is in heaven, shall lead him on, as a dear child, to the completion of every thing that is good, and shall instruct him in the doctrine of the kingdom of heaven. And, when He shall have made him complete and wise, He shall give him up to His Father, the King of all: and shall clothe him, both in body and soul which are (now) incorruptible, with a vesture of light exceeding description. |55So that henceforth, he shall be even for the common advantage of all. Such is the last state of such an one.---- But he who exults against the course of his nature, participates in the perversion which is not good, and despises the earth, the mother that bore him; and again, impiously recognizes not THE WORD OF GOD, the common Saviour of all, but subscribes to a multitude of fathers who have no existence, instead of that one who is; and calls those gods which never had any being, instead of that one who alone is true; and again, wholly plunges in pursuit of the things of this moist, humid and corruptible being, into the filthy and lawless lusts; and this not as the infant, involuntarily; but willingly, and of his free counsel, chooses to himself these vices, and so acts; his latter state shall clearly be but the counterpart of that pointed out by the example (above given). For no happy countenance, or smiling of good Angels, shall greet him; nor, when he goes forth into light, shall the Divine Powers receive him as fosterfathers. On the contrary, endeavouring in his extreme state to escape egress, and to hide himself within, in the concealment of the body and members:----when the dissolution of the body draws near, and he would assume the perversion which is out of nature;----(then) shall those who are appointed to this, forcibly attach themselves to him, and drag him forth. Then too, after his departure hence,----his miserable soul being reduced to sighing and lamentation,----shall he not have the light and life which is good, for his receptacle; but, on the contrary, darkness and the place of corruption. The judgment of God moreover, shall consign him (thus) impure and unclean, as filthy and abominable to the purification⁶³ and punishment which is by fire: because he would not be instructed by THE WORD (or Reason), nor |56 adhere to the Divine law, when it was in his power to do so.

73. He therefore, who, in the example (above) was, as an infant conceived in the womb, in every thing so defective, and in every respect so destitute of power, that hitherto he could make no use either of the thoughts of his soul, or the senses of his body;----that mind, indeed, which is hitherto but (as) an infant in man;----may well be said, by way as it were, of experimental comparison with those incorporeal and Divine rational (beings) that are in heaven, to be altogether a child. Even, if (such) were the wisest of men, or even more perfect than those that are on the earth; still he would, when compared in himself, with his (future) perfect state, be nothing better than an infant. For, what his state of excellence shall be when he arrives at manhood, it will be easy thus to shew:---- For if, when hitherto (as) an infant, and confined within this unyielding wall of earthly and corruptible being, he bears about him such a faculty of excellence, that he knows, not only the things that are on earth, and fabricates them by art, but also anticipates the life which is in heaven, |57and becomes like to God himself; makes too, whenever he pleases, likenesses of the things in the heavens, and of those on the earth;----can do all these things, just as those which have already been recounted⁶⁴:----these (I say), when immersed (as he is) in all this refuse of the body and blood; What then, ought we to suppose he will do, when he shall have proceeded to the perfect measure of man's estate, and shall have been liberated from these injurious bonds of corruption?----these humid and wasting properties of the body? and is made a partaker of the life which is incorruptible, and of a body which is impervious to death? For, if this seed alone of the reasoning faculty be thus all-able and powerful on earth, when as yet it is incapable of rendering the full return (of fruit), but has even been cast forth into the moist locality of the refuse of a corruptible body; it shall henceforth be able (fully) to know, of what sort the return of perfect fruit of this seed shall be as (sown) in the soul, when it shall have been made to partake of an adequate culture; shall have been removed hence, and have been planted in a superior locality, in land good and fertile; where that heavenly WORD, that Sower of all things, and Planter of every good thing, shall receive (back) his own seed, and shall, in the pastures of incorporeal and unembodied souls, as in the Paradise of them who love God, Himself water his own plant, shall nourish it to perfection, and make it arrive at the increase of goods innumerable.

74. You will perceive therefore, the greatness of the complete state of man's superiority, from his changes and increments here, if you will consider, that the infant just born is in no respect superior to the worm; that it cannot, after the manner of the irrational animal, even make use of the bodily senses. Nevertheless this defective, lame, infirm, and thoughtless being, will, when grown in his stature, arrive at all this change and variation in the course of time, ---- will receive all this superiority, power, and beauty both of body and soul,----so, that should those who begat him see him, they could not distinguish whether this |58 were he, who was sown (by them) in the womb, and conceived in darkness:----whether this were he, who came forth out of (this) darkness, to be brought up with milk and the swaddling bands; this,----who is now the man, who in wisdom and knowledge contemplates the whole world;----this, who subjugates every thing that is on the earth. And should any one by comparison, as it were, of the Divine faculty and of the Angels, and of the child just now born, place the complete man in the midst; he would not find a perfect equality as to the child, with respect to the perfect man; and of the perfect man, with respect to the superior power; but, the inferiority of the person of the child to the man, to be much greater, than is the inferiority of the man to the faculty of the Angels. For, the human infant lately born, cannot be compared in its being even with those irrational animals, which may just now be brought forth. But he, who has come out the perfect man, and is contemplated as the friend of God, will henceforward become a partaker in the divine Spirit, and will hold converse with the Angels: will arrive at a love and attachment to the conversation which is in heaven, and will previously prepare himself by purity of life, and the fear of God,----not (placed) at any great distance of limit,----for an equality with the Angels, and will be made a partaker both of (their) life, and superiority: which the Divine Word also shewed, when it said, "What⁶⁵ is man that thou art mindful of him? and the son of man that thou visitest him? Thou hast made him a little lower than the Angels: with honour and glory hast thou crowned him." is man that thou art mindful of him? and the son of man that thou visitest him? Thou hast made him a little lower than the Angels: with honour and glory hast thou crowned him."

75. If then the child, when brought up to the (full) stature of his nature, and supplied with the provision and instruction proper for it, receives all this change and variety;----and no one can disbelieve (this) his change, on account of the openness of the experiment;---- Why need we wonder, if even this perfectible mind which is in man, such as it is when still in |59 childhood, with respect to its more complete and perfect growth, should, when it comes forth to the full growth of its stature, be in dignity as the Angels? We do see however, that the nature of man undergoes dissolution by death. But, What of this? Is it not that we are the more convinced by it, that the soul is immortal? For if, when immersed in a corruptible and mortal body, it evince all this force of superiority, which we have already shewn; How shall it not, when it shall have separated itself from its participation in corruption, and shall have laid down mortality as a bandage, then act in its own power, in a manner less impeded than it now does? Do you not perceive, that so long as it entertains an attachment to the body⁶⁶, it thence acts basely? But, if it refuse participation (with the body), it (then) subsists within itself. And hence, is its essence clearly known to be incorporeal. For, How can that which is opposed to the body, be of (its) nature? The thoughts too of the soul are healthy, so long as the bodily passions are infirm, but the same will be dark and obscure when the body labours under the lusts. Hence, so long as the soul is infatuated, its whole attachment will be to the body; and, when attached to the body, it will be shorn of its excellence. When however, it becomes strong in opposition to the body, and flies from tha lustful passions, it (then) becomes wise; and, when it has become wise, it turns away its face from a participation in mortality, and forthwith gives up itself to the knowledge which is pure, and, in a small degree, withdraws itself from the stimulating nature of the body. When moreover, it is powerful with respect to the riches which are its own, it (then) happily becomes more abundantly enlightened, directed, and stirred up. Then too, will it partake in knowledge, wisdom, and every sort of excellence, when it has ceased to countenance the motions of the bodily passions. And, so long as it counts upon (this) |60excellence, it deigns not to draw near with the eyes of the body; nor will it act by any other of its senses. When moreover, it (thus) vigorously shuts itself up, carries itself within, and withdraws to a distance from the things which affect the senses, and are visible; and (when) near only to the body, still turns with the eye of the soul to another quarter, and is itself united with itself; then again, will it avail itself of the mind that is enlightened, and of the recollection which is pure; and will put forth, and nourish for itself, the reason which is imperturbed: and (thus) will every reasoning power exert itself without contrbul. But, should any of the things which are hurtful suddenly happen to the body, so that a mote should injure the sight of the eyes⁶⁷; immediately would the sight of the soul be disturbed: and, should remissness be given to the body, and the soul partake in the drunkenness, gluttony, lusts, and the rest of its pleasures; (thus) reduced in itself to vice----the corruptible body too domineering over it like a wild and fierce beast, and itself remaining below (as it were) in the depths,----will be filled with error, folly, and every sort of infatuation. What necessity then is there, that we should fear death, which is (only) the determination of the freedom of the soul from the body⁶⁸? And, for What (purpose) is the laying down of that which is faulty? Is it not for receiving the aid of that, which is more excellent? and, that we should confess the lives of those who loved God, then to be in truth, holy and happy, when nothing of an adverse nature shall controul them? If then, while this rational nature continues in this locality,----and resides in this vessel (as it were) on the earth, clothed with a dense and earthly body, not unlike some earthen⁶⁹ vessel, |61 (and) wholly compressed within this its vesture,----it be such that it will mount on high in thought, will mortify the members of the body together with their lusts, by means of patience, and the restraint of the desires; will be hastened, and hastening on, to the life of those that are incorporeal; will separate and deliver itself at all times, by the precepts of wisdom from an admixture with that which is vile; and will ever delight itself beforehand (with the thoughts) that it shall soon submit to death:----if indeed (such) be, at any time, released from the bonds and agitation of wing (common to) the cares and anxieties that are here, and thus fly away in his departure, and change the place on earth, and meet with that which he loved:---- how he will then be circumstanced, ask not. For, when he shall receive his body, and shall have changed his nature from corruption to incorruption; his shall be a conversation which is equal to that of the Angels in heaven: in the semblance of light, and of the sun-beam, shall he be; and of the form, in which even the Angels of God live; and, as reason with probability holds, he shall partake at once in their superiority and immortality⁷⁰.

76. For, just as the form (assigned) to the seed which falls upon the earth, is given for many: the WORD, which is called the seed, now secretly exerting itself within the same seed, but silently after the manner of a spark confined within some dense body;----and (as) this same seed, when it shall fall to the earth, and its dense clothing which encircles |62it from without shall dissolve through corruption;----then will it shew itself to be lively (vigorous), put in motion the power that is vested within it, and take of the material which is beneath it: then too will it begin to act, and assume its lively (energetic) nature: its old dense clothing, which is without, will it also cast off, and put on the new, which is greatly its superior;----

77. So also is the nature of the rational faculty, which is in man, (circumstanced), that it is now bound up in a corruptible body, and of its own power acts but feebly. But, should it be freed from the corruption which surrounds it, and receive (as a possession) the locality which is in heaven, and henceforth be sown and planted (as it were) in the society which (is far) beyond it, and be fitted for the clothing of heaven and of the Angels;----of what sort it shall be, when it shall partake of the life that is pure, and shall be freed from a participation in mortality, it is neither becoming in me, nor necessary for me, to say: for this will be obvious to all who can see, from the example (given). For the whole of the wheat (seed) is not subject to corruption: it is only the part that is without which perishes, when it falls to the earth: while that concealed WORD and living power which is within it, lives and remains; and the excellence which is of this is such, that it will give forth vigorous corn-ears. Of plants too, the same is the WORD (invigorating cause), and so it is with every sort of seed. And, Shall man alone be wholly and in every thing subject to corruption, when released by death⁷¹? And, Shall the clothing which is without, at once and together with that WORD which resides within him, cede to corruption? And, as to the knowledge which is incorporeal,----that which partakes in all these powers; that, which on account of its superiority, is likened to God himself;----Shall it not be (considered) even as one of those seeds which fall to the earth? or^: rather greatly (their) superior? for it is not the beard, nor yet the blade, but those mature and fat corn-ears of his superiority, which he shall give forth. Then, when he shall be taken away |63from the corruption which is of the earth, and shall have been delivered as from bonds, and shall not imprudently have bartered the conversation which is in heaven, for that on the earth; and, when he shall be at the side of God; (then) shall he in truth render as the Angels do, the fruits which are acceptable to God: those (I say), the seed and power of which he possessed from ancient times in a mortal body, and contained as it were in an oven⁷².

78. All these things having been said for the purpose of shewing, that the essence which is in man is intelligent and rational; let us now proceed in our discourse to those consequent upon them. Had man then, brought up as he is in the conversation that is on earth, (but) known his own greatness, and continued careful of the teaching which is of God; there could have no impediment happened to him, that when taken hence, he should not delight himself in a conversation like that of the Angels, and take part in the life which is in the kingdom of his Father who is in heaven. But, because it is not one man, nor two, nor is the multitude small;----on the contrary, it is the whole rational family on earth which has received the potwer to govern self----(and) because his nature, which has received the seed of the kingdom from the DIVINE WORD the King, is free; (nevertheless) he has not well availed himself of his power; but has, by means of the subsidiary arts, laboured in all vain glory, |64after those other things, which impel men to the bodily desires, and are advantageous to life; has become skilful in agriculture, in the building of ships, in merchandise, and in the purchasing of possessions: nor (this) only, but he has also become great from every quarter, in the abundant increase of the wealth which puts forth no zeal against any kind of lust. All these things however, which conduce to the salvation of the soul, and to that life of righteousness which is well-pleasing to God; all these, (I say,) has he annihilated in his mind from their very roots; has disregarded his own excellency, and that of the race of his brethren who are in heaven, and has honoured, through the freedom of his will, those abominable bodily lusts, more than (this) his own greatness: of the righteousness of his Father who is in heaven, and of His praise, he has also been unmindful. These irrational itchings and delusions of childhood has he chosen: these which the fools of childhood usually do, who fly from the instruction and careful training of those who would enlarge their minds; extravagantly to honour the things which are sweet for the present, but which corrupt at once both the body and soul; and to hunt out for themselves the error and foolish knowledge of that voluptuousness, which is too vain to be conceived. All mankind being then, thus (circumstanced), the Increment of wickedness, that envious (being), the hater of every good, and deceiver as to every thing lovely, in conjunction with the wicked Demons, became their waylayer: this same, in his wicked zeal, prepared the nets, and snares, and riches,----the abundant means of every sort (of sin,)----against the salvation of all; and so drove them down from above into the depths of evil, that none on earth could see, but transgressed the law of their nature: and (thus), the germ of wickedness, instead of the seed of excellence, sprung up within them; and he that was more peaceful, more wise, and more rational, than all that were on the earth, so fell into the last stage of brutality and irrationality, that one of those beloved of God |65 wept over this overthrow of their fall, and cried out saying; "Man understood not his own honour; but was given up to be as the brute⁷³, and became assimilated to it."

79. On these accounts therefore, a mighty Saviour, greater than any son of man, was evidently needful to them. And such is He who anxiously undertook to provide for all, THE WORD OF GOD: He who has, like a good and loving Father, shewn by deeds His providential care over the rational souls that are on the earth; and who hastened, in the mission of Himself, to the call, and for the healing, of those who were thus fallen and perishing.

The End of the First Discussion (Book) of (Eusebius) of Caesarea.

[Selected footnotes.  Notes concerned only with points of the Syriac have been omitted]

1. ² "Cujus sententiae," says Lactantius, de falsa religione, Lib. i. cap. ii., "auctor est Democritus, confirmator Epicurus, sed et antea Protagoras, qui Deos in dubium vocavit; et postea Diagoras, qui exclusit," &c. These are the Atheists, a1qeoi, of the ancients, on whom some excellent remarks from Plato's xth Book of Laws will be found quoted, Pref. Evang. Lib. xii. cap. 1. p. 621. Edit. 1628. ---- But more on this subject when we come to our second Book. It does not appear that this exclusion took place, except at the celebration of the Lord's supper.

2. ¹ This argument is also used by Athenagoras. Legat. pro Christ. p. 60. seq. and by Theodoret in the place just cited.

3. ² Alluding to Isai. xl. 12. Theodoret's comment on the place is, [Greek]: "nihil enim otiosum, nihil redundans, in lucem productum est." The Mohammedans----who borrowed most of their early notions from the Christians, (see my Persian Controversies, p. 124. seq.),----tell us, moreover, that the mountains are placed as studs on the earth, for the purpose of giving it stability, and of restraining one part from moving off to another. See M. de Sacy's Notes on the Pandnamah of Attar, p, 35. sen. Some beautiful remarks on this subject generally, will be found in Theophilus of Antioch, addressed to Autolycus, near the beginning. Among our own writers, Paley, Tucker on the Light of Nature, and the authors of the Bridgewater Treatises, will be read with interest.

4. ⁵ Not unlike this, our Author in his "Oratio de laudibus Constantini," cap. vii. p. 512. D. Edit. 1695: and particularly cap. xi. p. 524. A. seq. which is identical with it.

5. ⁶ It is common with our Author to consider Christ as the Maker of the World, and Father of the intelligent creature man.

6. ¹ Syr. [Syriac] which is an error, for [Syriac]. And here I may inform the reader, that where I have supposed an error to exist in the Syriac text, I have generally proposed its emendation in brackets thus [].

7. ² See Orat. de laudd. Constant, ib. p. 524. C. D. from which our text slightly differs.

8.  ³ Imitated apparently by Theodoret,----Graec. affect. curat. Edit. Gaisford, p. 183, &c.:----who, it may be remarked, is a very constant imitator of our Author.

9. ⁴ The Greek text (I.e.) of the Orat. de laudd. Constant, (p. 525. A.) has no term corresponding to this. Syr. [Syriac].

10. ¹ Alluding to 1 Tim. vi. 16.

11. ² Our Author argues in his tract against Marcellus, pp. 8, 9, that even before the incarnation, Christ was a Mediator between God and the angels, and this he grounds on Gal. iii. 19,----"ordained by angels in the hand of a Mediator." His words are: "[Greek] ." He has misunderstood the Scripture here.

12. ³ This sentence is not found in the Greek, Orat. de laudd. Constant, ib. p. 525. B. See the note of Valesius on this place. It is, however, in the Demonstr. Evang. Lib. iv. cap. vi. p. 155.

13. ⁶ Alluding to Job xxxvii. 7. See my Translation and Notes.

14. ⁹ Alluding to Job xxxviii. 10.

15. ¹ It is evident, from what follows here, that the sea-water is meant: for, in no other case, can we suppose the water spoken of to be changed into sweetness. Syr. [Syriac] This argument is also beautifully and powerfully urged by Theodoret. Serm. de Provid. i. Tom. iv. p. 330. C.

16. ¹⁰ By this is meant, that all is OF the Father as the great source of Divinity; but is BY the Son as the Creator, Upholder, and Governour of all things.

17. ⁵ So Didymus on the Holy Spirit, as preserved in the works of Jerome: " Bonus Dominus uoster Jesus Christus ex bono Patre generatus est."

18. ² This place may be adduced to shew how literal our Syrian translator has endeavoured to be, and how very greatly he has distorted the order of his Syriac, in order to suit it to that of his Greek original. The Syriac stands thus: [Syriac]. Than which nothing can be more preposterous. The Greek is this: [Greek] Which is not a bad specimen of Eusebius's want of simplicity. ---- This argument is also given in the Demonst. Evang. Lib. iv. cap. v. p. 150. D. seq.

19. ⁵ Anaxagoras imagined that the origin of all things consisted of similar parts. (Plutarch, p. 876. Vol. ii. Edit. 1620.). His theory is manifestly taken from the Bible. He says, [Greek] All things were (confused) together: but MIND divided and adorned them: i. e. the " Spirit" of the Bible. Zeno too, according to Aristotle, argued thus, (cited at § 30. infra.)

20. ³ It may perhaps be supposed that our author shews his Arian propensity here. But the same might be said of Justin Martyr, and, indeed, of the Fathers generally, if this were allowed. See Whitby on Eph. iv. 6. and the note on Book ii. sect. 3. below.

21. ¹ There is much reasoning of this sort in Aristotle's Tract on Xenophanes, Zeno, and Gorgias; and which cannot but be read with interest here, particularly the part on Zeno. See also Diog. Laert. Life of Plato near the end. This same argument is also urged by Lac-tantius, Lib. i. cap. iii. A little lower down, cap. v., he shews how some of the greatest poets and philosophers taught, that ONE supreme God formed and governed all things. Among the poets, Orpheus, Virgil, Ovid, &c.: among the philosophers, Thales, Pythagoras, Anaxagoras, Antisthenes, &c. See also Prep. Evan. Lib. ix. capp. ix.----xiii. Ib. Lib. in. capp. ix. xii. xiii. &c.

22. ⁷ Alluding to Ps. xix. 4----6.

23. ² Our Greek (Orat. de laudd. Constant.) leaves us here, and does not join us again till we come to Book 11. Sect. 3.

24. ³ Syr. [Syriac], a paraphrase for Theologian: a title very applicable to St John, who spoke much of the Lo&goj tou~ Qeou~.

25. ⁴ John i. 10. with the Peschito.

26. ⁶ Alluding to the reasoning of Plato, see Book ii. § 33. seq.

27. ⁷ See the Note to sect. 41. below.

28. ⁸ So also Aristotle, Lib. de Juventute et Senectute, cap. ii. "Necesse autem est, ut anima vegetatrix in haben-tibus, actu simplex unaque sit, potentia multiplex ac plures."

29. ² Our Author knew how to accommodate his reasoning to the class of readers whom he was addressing, who were the classical scholars of his day.----Homer's councils of the Gods gave the first outline perhaps of the sketch given here: so Ovid----

Mac iter est superis ad magni tecta Tonantis, 
Regalemque domum; Dextra laevaque Deorum 
Atria nobilium valvis celebrantur apertis. 
Plebs habitant diversa locis: a fronte potentes 
Coelicolae, clarique suos posuere Penates. 
Hic locus est; quem, si verbis audacia detur, 
Haud timeam magni dixisse Palatia coeli.
           Metam. i. 1. 170. seq.

The Stoics in like manner affirm, that the world is a sort of city, consisting both of Gods and men: the Gods being the rulers, men the subjects, &c. [Greek]. From the epitome of Arius Didymus. Prep. Evang. Lib. xv. cap. xv. so also Philo, ib. Lib. xiii. cap. xviii. Ed. Viger. p. 704. making the heavenly bodies, the sun, moon, &c. a sort of ministry to the whole. A passage similar to this is also to be found in the Oration of our Author, "de laudibus Constantini," cap. i. near the beginning. The most complete discussion on this subject is, perhaps, cap. vi. of Aristotle's Liber de mundo. See also Plato's heavenly earth. Prep. Evang. Lib. xi. cap. xxxvii.

30. ³ This passage has been introduced into the Oratio de laudd. Constant. cap. i. p. 409. C. D. And, as it is extraordinary, and not very clear, I give both the Syriac and Greek of it: [Syriac, Greek] Matt, xxvii. 51. &c. The place is apparently an imitation of Job xxvi. 9. Sec my Translation and Notes, and the Greek of the LXX.

31. ² Much to the same effect though not so full, Clemens Alexand. Strom. Lib. vii. p. 704. who compares the all-pervading power of Christ to that of a magnet acting upon a series of iron rings, and affecting at once both the least and the greatest.

32. ³ The Syriac is ambiguous here [Syriac] , which may mean, either as given in the text, or, as being made by its Father, who is the Word of God: ascribing the creation of all, as is frequently the case in this work, to Christ. I think the former, however, more likely to be the true meaning.

33. ¹ To the same effect, our Author in his work against Marcellus, Lib. i. cap. i. p. 4. C. seq.

34. ² Col. i. 15.

35. ³ Syr. lit. who have assimilated to themselves the Image of fraudulent rule. [Syriac], which is only a peculiar way of making the comparison: the Person meant is Satan, as opposed to Christ.

36. ⁴ The Syriac is peculiar here, and stands thus: [Syriac]: a practice common to many of the early heretics.

37. ⁶ Alluding to Rom. i. 25.

38. ¹ Cited from the cxlviiith Psalm, with a few variations from the text of the Peschito.

39. ¹ Syr. [Syriac], lit. In the Stadia: i. e. places appointed for racing. The aether has been usually supposed to constitute that portion of the upper regions which approximates to that of the fixed stars: by some it has been thought to consist of fire, by others of a very subtile fluid. Aristotle's opinion may perhaps, be taken here as the most authoritative. He says, then, (Lib. de Mundo, cap. ii.), [Greek] "Coeli porro siderumque substantiam appellamus setherem: non quidem ideo quod ignita flagret ipsa, ut aliqui censuerunt, plurimum utique aberrantes circa potentiam illam maxime ab ignea natura abhorrentem: origine vero hujus vocabuli inde ducta, quod semper aether currat motu circumductili: cum sit illud elementum a quatuor illis diversum: tum divinum, tum interitus expers."

40. ¹ Gen. i. 27, 1 Cor. xi. 7. The argument shewing that revealed religion is much more ancient than the vanities of idolatry is admirably prosecuted in the Prep. Evang. Lib. x. cap. iv. Clemens Alexand. Strom. Lib. I. p. 302. A. seq.

41. ³ Syr. [Syriac], lit, in the doctrine of their mind: which, as it is intended to be opposed to image worship, seems to me to imply doctrine mentally received and applied.

42. ¹ This expression will be understood, when it is considered that the ancients supposed the heavens to consist of sphere upon sphere, encircling each other, like the coats of an onion.

43. ³ " Shares with his lord the pleasure and the rifle."----POPE. This argument is similarly urged by Plutarch, (De Fortuna,) p. 98. Edit. 1620.) [Greek, Latin]

44. ¹ Ps. viii. 5. varying in some respects from the text of the Peschito.

45. ³ Gen. ii. 7.

46. ² Syr. [Syriac]. Similar, though not identical, sentiments will be found in extracts given by Clemens Alexand. Strom. Lib. v. p. 492. Edit. 1029; by Theodoret, Gr. Affect, curat. Serm, i. p. 477. Edit. 1642. Ib. Edit. Gaisford, p. 193. The nearest is, perhaps, to be found in a Fragment of Menander preserved by Plutarch, (De consolat. ad Apoll. p. 103. Edit. 1620.)

..... "a0sqene/staton ga_r o2n ( zw~|on )
Fu&sei."
......"cum sit infirmissimum (animal)
Natura."

Another not unlike it is (ib. p. 104) cited from Homer:

" Ou_de\n a0kidno&teron gai~a tre/fei a0nqrwpo&io ."
" Nil homine in terris infirmius aetheris aura vescitur."

47. ¹ Matter, in some respects similar to this, will be found in the Orat. de laudd. Constant. Cap. v. p. 509. B. seq. and Prep. Evang. Lib. xi. cap. xxviii. p. 556. seq.

48. ³ There is a passage in Plutarch very nearly allied to this, who probably has in view the same poet (Pindar), it is as follows: [Greek] "Medicinam enim animae, quse Justitia cognominatur, omnium esse artium maximam, praeter sexcentos alios etiam Pindarus testatur, principem et dominum omnium deum appellans Aristotechnam, id est, artificum praestantissimum: quippe justitise administratorem, quae jus habet determinandi quando, quomodo, et quatenus quilibet malorum sit puniendus." It is not improbable, I think, that our author had this place in his eye when he wrote the above paragraph. Clemens Alexand. also cites the place in Pindar, Strom. Lib. v. p. 598. B. but in a different sense. Plutarch, de his qui sero, &c. ib. p. 550. A.

49. ¹ That is, considering Christ as appointed the final Judge of all, man here acts like him.

50. ² i. e. the section of a tree formed into a boat, as was much the case in former times. See the Prep. Evang. Lib. i. cap. x. p. 35. A.

51. ² Syr. [Syriac]. lit. hours, a literal translation, in all probability, of the Greek w[rai, signifying seasons.

52. ³ One would think from this, that the ancient Astrolabes were furnished with an apparatus for the purpose of exhibiting animated nature, while they presented the places and groups of the stars; not unlike, perhaps, our modern Orreries, supposing them accompanied by a sort of cuckoo-clock. Lactantius thus describes the sphere of Archimedes, Lib. n. cap. v. p. 115. Ed. 1698. "An Archimedes siculus concave sere similitudinem mundi ac figuram potuit machinari, in quo ita solem, ac lunam composuit, ut inaequales motus et coelestibus similes, conversionibus singulis quasi diebus efficerent: et non modo accessus solis, ct recessus, vel incrementa, diminutionesque lunae, vel etiam stellarum, vel inerrantium vel vagarum, dispares cursus, orbis ille dum vertitur exhiberet," &c. According to the Greeks the sphere was invented by Anaximander: Diog. Laert. in the life of this philosopher.

53. ⁴ So Porphyry, Prep. Evang. Lib. iv. cap. xxii. [Greek] "Qui...nec oculis, nec alio quovis humano sensu attingi omnino possunt." Eusebius, perhaps, first alludes here to the practice of Exorcism, as had recourse to in the primitive Church: see Suiceri Thesaurus, sub voce, Ecorkismo&j --There was moreover, a very general belief that a sort of magic virtue consisted in the pronunciation of certain words. Origen (contra Cels. Lib. v. pp. 261----2) tells us that any name, or word, having effect in incantations, if changed or translated into any other language, immediately lost its whole magical efficacy. His instances are, The God of Abraham, Isaac, and Jacob: the names Israel, Adonai, Sabaoth, &c. Nor does he restrict these usages to the professors of the true religion. See also ib. p. 374, and Spencer's very curious note on pp. 17. C. 41: notes, p. 16----19, where we have every thing we can require on this subject.

54. ¹ This is perhaps, an instance of hypallage, as occasionally met with in the Scriptures (see the note to §. 57 above.) So Rom. vii. 24. [Greek] Syr. [Syriac]. Here, the [Syriac], by the desires of the bonds (the lusts) of nature. Our author probably means, (by hypallage) the mortifications to which persons of this sort usually submitted, just as it is the case with the devotees of Hindustan at this day; all of whom generally hold, that they have power over demoniacal agents. A belief however, in these things as expressed here, must be classed among those, which more enlightened times have very properly rejected. Our author might, however, have intended this as a sort of argumentum ad hominem, it being religiously held by the heathen of his times, as may be seen Prep. Evang. Lib. iv. C. xxii. seq. Where (p. 173. D.) he tells us that in this ease he used not the testimony of Christians, but of the heathen Philosophers themselves, [Greek]. See ib. cap. xxiii. on the means used for expelling and opposing these Demons, from Porphyry. See also Sect. 12. Book ii. below.

55. ² According to Celsus (Origen contra Cels. Lib. vii. p. 367,) Anaxarchus was thrown into a mortar, and, when beaten there, uttered these remarkable words. The tyrant who reduced him to this, was Aristocreon of Cyprus (ib. p. 368.). Epictetus is here also celebrated for a similar act of fortitude. This account, moreover, of Anaxarchus will be found at length in Diogenes Laertius, under his life.

56. ¹ Rom. viii. 35. differing considerably from the text of the Peschito and Philoxenian Versions.

57. ³ See §. 47, above.

58. ¹ Rom. vii. 24, as in the Peschito.

59. ² 2 Cor. x. 3, differing considerably from the Peschito.

60. ³ Phil. iii. 20, as before.

61. ⁴ Heb. xii. 22, cited from memory, apparently.

62. ¹ Several passages similar to this, though not identical with it, are to be found in Plutarch, and other writers.

63. ² The views of some of the Fathers on this subject were extremely dark and perplexed, out of which evidently grew the Purgatory of the Roman Catholics. How far our author partook of this, I have not been able to ascertain. Origen tells us in his 24th Hom, on Luke, that, as John baptized with water, so shall Christ baptize in a river of fire all who shall pass to Paradise; but here, the baptism by water must first have taken place. In this case all must submit to this second purifying baptism. Again, near the end of his 8th book of ex planations of the Epist. to the Romans, he says, that he who spurns the purifications of the Word of God, and of the Gospel-teaching, will reserve himself to the sad and penal purifications of the fire of hell: in conformity with the Scripture, "I will purify thee with fire even to purification." (Is. i. 25. Sept.) He goes on to tell us, that, how long this purifying by fire with sinners shall continue, He only, to whom the Father hath delivered all judgment, can know: evidently inclining to the notion that it is not eternal. This is however, according to him, one of those things which the Apostle considered as a mystery, and to be held as such by the faithful, secretly within themselves: and, for this he cites "Mysterium Regis (ut ait Scriptura) celare bonum est." (Prov. xxv. 2?). But, who does not see that all this is a miserable perversion of Scripture? See Spencer's Notes on Origen contra Cels. pp. 47-50: it. p. 77. The Bishop of Lincoln's Eccl. Hist, illustrated from Tertullian, p. 342. seq. Camb. 1826. Out of this also grew the Mohammedan purgatory, styled [Arabic]. Elaraf. They have also a Bason (pond), styled [Arabic] out of which all the faithful are to drink before they enter Paradise. Our author however, does speak also of earthly plagues sent as purifiers. See Book ii. §. 80, below: and so does Origen contra Cels. Lib. iv. p. 173, where Plato is cited as using similar phraseology.

64. ¹ See §. 62, seq. above.

65. ¹ Ps. viii. 5, 6, differing slightly from the Peschito.

66. ² Similar reasoning will be found in the Phaedo of Plato, Edit. Lond. p. 170; and in Plutarch de consolat. ad Apollonium. (p. 107. seq. Edit. 1620) beginning with, [Greek]

67. ¹ Alluding to Matt. vii. 3, 4, 5: and meaning apparently that, should light be impeded by any means from passing through the natural inlets to the soul, so far must the soul remain unenlightened, and in intellectual darkness.

68. ² Plato's [Greek] Phaedo. Edit. Lond. p. 183. And so a Poet cited by Plutarch, (de consolat. ad. Apoll. 108. E.) [Greek]

69. ³ Alluding to 2 Cor. iv. 7.

70. ⁴ Much to the same effect Plato, Phaedo. Edit. Lond. p. 178. seq. So also Clemens Alexand. (Strom. Lib. v. p. 740.)... [Greek] ... "Quinetiam precatur cum Angelis, ut qui jam sit etiam aequalis Angelis, neque est unquam extra sanctam custodiam, et licet oret solus, habet chorum Angelorum una assistentem."

71. ¹ It was one of the errors of Tatian, that he believed the soul partook of the matter of the body: Orat. contra Graecos, p. 169. B. seq. Edit.

72. ² Syr. [Syriac]. Ovens in the East are not unlike large stone jars, as may be seen in Mr. Taylor's Fragments to his Edition of Calmet's Dictionary, No. cix. Plate 38. fig. 5. Edit. 1838. The allusion, made to the spark of fire, in the last section, is perhaps intended to be kept up here, with the notion of a silent process going on, as in baking any thing in an oven.

73. ² Ps. xlix. 21. according to the Peschito, except that we have [Syriac] instead of [Syriac]: but differing slightly from the Septuagint, as it also does from the sense of the Hebrew.

BOOK II

BOOK II.

THE SECOND BOOK AGAINST THE PHILOSOPHERS.

1. THE human race, O my friends, stood (thus) in need of God the Saviour : and God alone was the helper, who, could give abundance to those who had suffered loss, and life to them who had become subject to death. The advent therefore of God, and the divine manifestation of the common Saviour of all;----of him who arose (as the sun) upon mankind was necessary, because all that was upon the earth, had, through the insanity (inculcating) a plurality of gods, and the envy and solicitation of demons, become corrupted to the last stage of vice, and (immersed) in the depth of ungodly error.

2. But again, that the cause of the Divine manifestation of the common Saviour of all among men, might the better be known, let us first of all speak on the great fall of the human race, on their lawless wickedness and iniquity : and then let us pass on to the hidden mysteries of the doctrine of this divine Revelation.

3. For, it was not as some disease which (lay) on man, and was mighty as opposed to every other; but it was, that the evil ¹Demon so led, and ruled over, the whole human race, like a pestilence that is mortal, (and) far surpassing every thing that is (generally) evil and hateful, that he drove him who was more peaceful than any other being, to the last stage of brutality; and him who was rational, to that of being the most irrational of all. Hence² it was that men, in the blindness of their souls, recognized not the God who is over |67 all; The Cause and Maker of all; The Reverend Name of that nature of the ONLY (Begotten) which had no beginning, Him who was before all³, THE WORD OF GOD; The Father of the essence which is intelligent and rational; Him who rules both in heaven and earth ; Him who is at all times present to this world, and is in it, and is the (efficient) Cause of every good to all; That providential care ; That Saviour; That Upholder; That Giver of rain, and Dispenser of light, and Prince of life; That Creator of this whole (they recognised not, I say), but gave that Reverend Name to the Sun, the Moon, the very Heavens, and the stars; nor did they confine themselves to these⁴,----

4. But also, to matter warm and cold, wet and dry, to the very waters, the earth, the air and fire;----things which we perceive with our eyes, have neither soul nor reason ;----and to the rest of the (constituent) portions of the world, they likewise gave the names of Neptune, Vulcan, Jupiter, Juno, and of others, and honoured them with the title of god: nor did they confine themselves to these,---- |68

5. But, they also made Gods of the earthy nature of the fruits of the earth, and of the provisions intended for the bodies of every kind (of animal, and named them) Ceres, Proserpine, Bacchus : and, of other things allied to these, they made Idols: nor did they confine themselves to these,----

6. But, they hesitated not to call the cogitative faculty of their minds, and their reason, which is the interpreter of of these, also Gods. Their faculty of thought they named Minerva, and their speech Mercury. The powers inventive of moral doctrines, they called Memory, and the Muses : nor did they confine themselves to these things,----

7. But, increasing in manifold impiety and the excess of wickedness, they made themselves Gods of their own passions; which it was becoming they should have put away, and have cured by the effort of pure reason :----of their lust, their baser infirmities and passions; of their grosser members also fitted for corrupt acts, and of the different parts of the body. And again , the appetency to the intemperate |69 lusts, they named Cupid, Priapus, ⁵Venus, and other things allied to these: nor did they confine themselves to these,----

8. But, they also prostrated themselves to that which was born⁶ of the human body, and to the life which is subject to death; they made men into Gods; and published of these, after undergoing a common mortality, that they were Gods and Demigods; imagining that the divine and immortal essence moved about the sides of graves, and among the monuments of the dead: nor did they confine themselves to these things,----

9. But, they also honoured with the Reverend name, every species of irrational animal, and noxious reptile⁷! nor did they confine themselves to these ",---- |70

10. But, they also cut down trees⁸, and hewed the rocks: the metals too of the earth, brass, iron, and other matter, they sought out, and formed into the appearances of women, forms of men, and into the likenesses of wild beasts, and of reptiles; and to these again they gave the name of Gods! nor did they confine themselves to these,----

11. But, they also ministered, by means of libations and the fumes of sacrifices, to the evil demons which had insinuated themselves into these same images⁹, which had been set up in the innermost recesses of darkness; and to them they gave the name of Gods! nor did they confine themselves to these,----

12. But, they also drew over to themselves, by means of the ties¹⁰ of those who used abominable incantations, by |71 songs and other forcible and lawless enchantments, tho se invisible Demons¹¹ and Powers which fly in the air: and again, they availed themselves of these, as abettors of the error of the deities, which they had (so) fabricated. And thus did they set up mortal men, as the Gods of Others. For the Greeks honoured Bacchus, Hercules, Aesculapius, Apollo, and other men, with the names of Gods and Demigods ; while the Egyptians¹² imagined of Horus, Isis, Osiris, and again of other men such as these, that they were Gods. Nor did their wise men, who are boasted of for their excessive wisdom, and the invention of Geometry, Astrology, and Arithmetic, know or understand how to weigh or to discriminate in their minds, between the distinguishing measure of the Divine power, and that of irrational mortal nature. On this account, they hesitated not to give the name of Gods, to every frightful image of the animals ; to every sort of untamed beast, and reptile; and to the fiercest animals. The Phoenicians too, named ¹³ Malkuthrudun, |72 ¹⁴ Ousurun, and other mortal men more contemptible than these, Gods ; while the Arabians did the same to ¹⁵ Dusarin, and ¹⁶Oubadon; the Getas (Goths), to ¹⁷ Zalmacusin : the Cilicians, to ¹⁸ Mopsus ; the Thebans, to ¹⁹ Amphiaraus. And with others, again, others,----who differed in no respect from mortals, but were in truth men only,----they also honoured with the name of Gods. |73

13. The whole of the Egyptians, therefore, at once with the Phoenicians and the Greeks, (thus) availed themselves, contrary to humanity, of every mortal species,----even as the rising of the sun illuminates (all) the portions of the universe,----of the very elements, of the fruits²⁰ which grow out of the earth, even of their own passions²¹; and again, even of the madness of demons, and (other) delusions; and before these, of mortal men²²! Nor did they set up, during their lifetimes, the doctrine which is excellent; nor did they point out to men, the instruction which attends purity of life; nor did they shew forth the requirements of (true) philosophy, or discover the practices favourable (to this) : nor did they leave behind themselves any disciples of their superiority, or deliver either precepts or writings conducing to happiness of life²³. On the contrary, they busied themselves with women, and the baser lusts ; and, as it happened,----I know not by what error of the participation in the deeds of Demons,----they named (these) Gods and Demigods, and honoured (them) with sacrifices, and services (connected) with the error of enchanters! They also built Fanes and Temples (to these) both in the cities and villages: but Him who alone is beyond the universe, THE WORD OF GOD in verity, the King of all, and Maker of all, they set at nought! |74 These same multiplied all this, in the madness and corruption of (their) mind, to such an extent, that they forthwith called any men, with whom they happened to meet, Gods; and immediately attached themselves to these same passions of mortals! And to these did they ascribe lawless adulteries, abominable deeds, and perverse lives and deaths. Nor did these things come from others, so that they could say these were their calumniators; but they themselves are the witnesses of these things, confessing the error, the sorrows, the deaths; and prior to these, the adulteries, the corruptions, of men (with men), and the rapes of women²⁴. Nevertheless, they filled all their cities, villages, and (other) places, with the Fanes, Images, and Temples (of these)!

14. Nor²⁵ was it this only, but also, from the speeches which they made about their Gods, they received every provision for the life which was lawless and base; and, in the first place, corrupted by every sort of abomination, at once both their souls and bodies. And, that such were the things which they did, when assimilating themselves to their Deities, we can readily shew from this, that the Phoenicians our neighbours, as we ourselves have seen, are busied with these things, even now, in Baalbeck; the ancient injurious excesses and corrupting paths of vice, being persevered in there, even to this time; so, that the women there enter not into the bands of lawful marriage, until they have been first corrupted in a way contrary to law, and have been made to partake in the lawless services of the mysteries of Venus²⁶. Now indeed, this city alone |75 remains in this sickly state of folly, by way of proof of these ancient vices; when, from ancient times, many thus suffered while the disease inflicted by Demons had more abundant hold.

15. Nor was it this only, but also, the very men who rejected the gods mentioned (above), preached up, by means of hymns, elegies, sacrifices, mysteries, books, and votive offerings to Idols, that Father and Leader of all the Gods, who was overcome by bodily lust, and fell in love with Ganymede²⁷: and, as it were in emulation of their Gods, they transgressed the bounds of nature, and remained in this excess, at a distance not to be described, or (received) as real into the hearing. They fearlessly abused each other, as the Divine declarations affirm : "Man with man working that which was shameful, and receiving in themselves the return of reward, which was due to their error²⁸''.

16. Nor was it this alone, but they also subverted |76 the common mind of all, placing under an irrational Fate, and natural necessity, the constitution and essence of every thing. They led too, the lives of beasts, even the life which was no life. Nor did they enquire into the essence of the soul, or think on the righteous judgments of God. The victory attendant on virtue, they never called to mind, nor again, the punishment due to a wicked life.

17. Nor was it this alone, but they also ran as herds into the midst of the theatres, old and young together ; mothers with their sons and daughters; and, conformably with the doings (there), they contracted every base and intemperate disposition. Men and women too, being (thus) congregated together, became at once filled with intoxication (as it were) and lasciviousness! How then, could they do that which was good, when they stored not their hearing by listening to words that were pure, inculcating the fear of God? and applied not their eyes for the advantage of their souls? but (the hearing), to the instruction of sentiments that were base; and the sight, to the representation of every (sort) of lascivious-ness? For, things such as these, were those which (were presented) to the sight; (and), on which whole multitudes so fixed their attention, that in them (was evinced) the maddened excitement of the stallion, the vile pleasure (felt) over those devoured by wild beasts; (the |77 excitement) of grains of corn parched²⁹ (by the fire); (or over) those killed in the lion-hunt; but not (any feeling) belonging to human beings! And again, the impudent laugh (set up) at the vilest things; the intense and foolish desire excited by the music; the lascivious shows personating women; and the loud uproar set up at the songs! For these, indeed, and such like things, were immense multitudes of the ignorant inhabitants brought together, with those who were their Princes, their Generals, and their Governours, and became saturated (as it were) with the corruptions which debase the soul³⁰.

18. Nor was it this only, but they also built seminaries of the precepts of ungodliness both among the (country) people, and in the cities³¹. Instead of the precepts of righteousness, and those which were advantageous to the world ; and, instead of the doctrine which was pure, and the love of God; they received into the memory,----through the impious babblings of the poets, in which there were |78 corrupt recitations, and stories about their male and female deities,----passions filled with every thing shameful, as well as hard sufferings³², differing in nothing from (those of) mortal nature; (I say), through the instruction and study of the lying writings of the Dramatists, both tragic and comic, these things, corrupting and injurious (as they were) of life, they first sowed in their own souls, and afterwards in those of the young. And accordingly, (through) the iniquity, which was the first and last of every other,----which was, at once and entirely, that of all men, of Princes and Subjects, of the Sovereigns of nations, of Lawgivers, of Armies, of the Inhabitants both of villages and cities, among both Greeks and Barbarians;----the praise which was due, and was suitable to Him alone who is King of all, they perversely gave to that which was adverse (to Him), and called the demons that had corrupted them, (their) Gods! They sang hymns moreover, to earthly and wicked spirits, to the inanimate elements, and to the sensible portions of the universe! And (thus), the companies of the rational animals which were on the earth, rendered not the praise of the officiating priest; nor, with their brethren who are in heaven, the holy Angels and Divine Spirits,---- those who praise the King of all,----did they render praise, the praise (I say) which is proper for such : but, on the contrary, they sang, both in their feasts and festivals, that which was foreign to propriety, and was unsuitable, to those seducing Spirits which had led the world astray! To them, too they gave the honour of worship; insomuch, |79 that henceforth, the whole element of the earth, uniformly with all nations throughout the whole of creation, became nothing better than the vessel in the storm, whose entire and violent wreck in the extreme depths of perdition, is momentarily threatened!

19. Much therefore, on account of all these things, was God the Saviour and (only) helper, needed by mankind. Had some societies only been led to this state of error, the evil would indeed have been (but) small. But now, the Princes of cities, the Leaders of the nations, the Kings of countries, the Heads of territories, and the Honourable of the nations, had at once become fully, and completely, diseased in this same error of Demons, and of a plurality of Gods. And behold! again, even those,---- who boasted themselves among the Greeks of (their) philosophy, and made the profession, that in them was knowledge superior to any that was in the many ; were pompous in the streets, swelling with pride, and casting their mantles loosely about them ; had wandered in the great and wide earth; had freely taken from other nations this magnificence of doctrine about things; from this place, geometry; from another quarter, arithmetic; and again from another place, music, the art of healing, and those other things, which have their being in rational experiment³³: for, these things, and others like them, they |80 got together from every place:----these fell (nevertheless), into a deadly and ungodly state of mind! By the mere discovery of persuasive words moreover, some of these set it up,----as if they would make no experiments even after the truth,----that indivisible³⁴ bodies (atoms), having no extent, or having projecting parts, and infinite, were, forsooth, the origin of all things! These same too, determined ³⁵Rest to be the extreme good : that which is, and |81 evidently (so), a greater corruption than all the (other) vices. For, What could be more worthy of honour than Rest, with those who laid it down, that there is in this something which exists, neither Providence, nor God, nor soul that is immortal, nor intelligent essence, nor WORD OF GOD which is above all, nor (yet) beginning, nor end? and, that the things alone that are irrational and inanimate, which are indivisible and subtile bodies (atoms), and fall not, on account of their excessive smallness, under the (observation of the) senses;----that they should predetermine these very things, which are inanimate, irrational, as being without beginning, ungenerated, and in their multitude infinite, and as having, from times not to be comprehended, been dispersed just as it has happened?---- still, things being thus, have affirmed, that these were the cause of this universal order; and, that there was neither God, nor Providence, nor Reason which viewed, or which governed, the whole? But, even if there were, that He would not possess the being of any one thing; neither would He give it to others³⁶! And, as my judgment is, the "Rest" which was (so) lovely to them, and which they also attributed to God Himself³⁷,----just as the doings |82 of those were who arose as Philosophers of the school of Epicurus and Democritus, and as was the whole traditionary (doctrine) of those amongst the Greeks,----was that of (this) life. And, being thus eminent, they approached the multitudes; at one time, walking to the temples with the inhabitants (generally) ; at another, shewing themselves to be those who feared the Gods; because of the fear of punishment (otherwise to be expected) from the law³⁸. But such were these, who contended for Rest (as the extreme good).

20. Others too, fixed the limits of Providence as far off as the moon³⁹; the company of those too, who were of the school of Aristotle, excluded it from every other portion of the world: which same also, determined the extreme good to be, neither Virtue, nor Philosophy, unless indeed, it happened to be attended by wealth of possession⁴⁰, abundance of gold and of silver, Family, and and the glory which takes with the many! And, What could hinder such from boasting themselves in these things? ---- men, who had shut up, as with bolts and doors at the distance of the moon, the Providence which is over all? or, that they should affirm, that the intelligent and |83 rational soul⁴¹ which is in man, is mortal; and, that it is nothing, but even as the body, or as its colour, or its form? They usually term it moreover, Entelechia⁴². Nor did they, by any means, place in apposition with the chief good, either the life of Philosophy, or the superiority of rule: on the contrary, they lapsed into the things of accident, riches, greatness, and family: (affirming), that with these existed the superiority that was worthy of reason ; and that, without these things, it was nothing! Nor had the wise man any thing superior, unless he were also rich : nor had he, who was careful about purity of life, any thing good about him, unless he were a person of family! nor, would justice itself, or the complete |84 beauty of virtue in the person of any one, be sufficient for the life of happiness, unless he happened to have a complete symmetry of bodily limbs! These men then, considered these things as being apart, in a place (removed) from the things pertaining to men, (and) higher than the moon : that a Godhead existed; but affirmed, that the providence of God looked not to the things on earth. Nor did they recognize the common Saviour of all, THE WORD OF GOD, the Preserver of all things; but drew near for the purpose of reverencing those Deities, that were in certain places, and in the cities⁴³: professing themselves to be wise in some things, with those who knew them ; but performing others in their deeds. In their writings and common conversation, they made the oaths of their Gods: but, in their minds, no such thing existed. On the contrary, they submitted to this for the sake of the applause of the many⁴⁴. So that hence these same were Demons, rather than men, (and) to be despised by every sort of sound Philosophy.

21. Others also, besides these who boasted themselves (as being) the best of Philosophers, dared with ungodly |85 mouth to affirm, that God is a body; and, that His nature differs in no respect from fire. And this is the extreme error of the Stoics, who say of this sensible world, that it is God : and (so) set up a doctrine, which is impious and all-corrupting. For (they affirm), that the operative Cause, and the passiveness⁴⁵ of matter, are of one and the same essence; and, that the maker and the made, are both bodies : and also, that the King of all, God who is above all, differs in nothing from sensible fire; but, that he mixes Himself up at once, with every thing,----just as fire does in (its) progress,----at the appointed times. But great is the |86 sin (to affirm), that God is subject to change; and again, to combustion! This therefore, is the doctrine of the Stoic Philosophers, that all being, even the whole world, shall in time be mixed up with God⁴⁶ in fire: and, (that) the whole shall effect a change, as in seed; and, that out of this, universal order shall again be produced, just as it was at the first: and that all these are Gods, as are all the portions of the world; and, because the whole consists of all its parts, the entire universe itself wholly constitutes the Deity⁴⁷! These same again affirm, that this intelligent and reasonable soul which is in man, is corruptible, just as it is corporeal. What then, could hinder such from daring to speak against God, the King of all? or again, from determining, that these souls (consist) of matter, and body? and, that they are nothing else but the dense smoke, and fumes of bodies⁴⁸? and again, that after the close of life, they |87 shall continue, during the times destined for them? and (this) not of all, but only of the souls of the Philosophers ⁴⁹? and, that at last, with the general conflagration, these also shall burn together with God, and the whole universe? and, that at the same time, the souls of the wicked and of the just shall be dissolved ; the thing's also of the just, together with those of the atheists, shall be fused, as it were, by one and the same fire? and again, that the worlds shall be reborn from this consumption of universal fire, differing in nothing, but in every thing, similar to the former; so that again, as from a beginning⁵⁰, these (worlds) shall in those be reproduced; as shall this same traditionary (life). Modes of life again, such as shall in all respects be similar, and not differing: the same fashions too, customs, regulations, and passions, shall exist within these. In the same manner also, the same sorrows, honours, recreations, oppressions, shall subsist among these, and happen to the same individuals. So that Helen⁵¹, and the calamities of Ilium, (Troy) may again be expected: and again, |88 Anytus ⁵², and Melitus, and the deadly poison of Socrates: again too, the contentions of the Philosophers themselves: the same divisions on the same subjects; and, at last again, shall the whole be consumed by fire ; and again, after it has been burnt, again shall it be restored anew: and again shall consist of the same reducible materials⁵³. And indeed these, adhered thus violently to their error!

22. The descendants however, of the Philosophers, who were named the "primitive (students of) Physics"⁵⁴, (and) who preceded all (others), laid the origin of all upon the inanimate Elements, and recognized neither God, nor Providence, nor Creator, nor Maker of any thing; but vainly, emptily and falsely, arrogated to themselves the name and show of Philosophers: some of them affirming the earth, and dry substance, to be the origin of all; others the ocean⁵⁵, the Parent of all ; for thus they named the humid substance and waters : others, fire⁵⁶; others, the |89 air⁵⁷; and others, a compound⁵⁸ of these. They also introduced many male, as they likewise did, female Deities. Marriage too, and the bringing forth of children, they perverted by natural metaphors, and the specious diction of the fictitious stories of the Poets, to the adorning of (this their) vain glory⁵⁹. So that these also, fell down again, as it were by perverseness, from the heights above, upon the material elements and sensible portions of the universe!

23. Others however, exclusive of these, determined the reverse of all those mentioned ;----that there was nothing divine in (all) this which exists; neither God that was over all; nor the (Deities) which were in certain places, nor that superior name, nor the imposition of (plastic) hand upon matter, were things really existing: so that they proceeded to the greatest extent of impiety⁶⁰.

24. Plato alone, of all the Greeks, (as) it seems to me, adhered more eminently to (the true) Philosophy ; and held correctly, respecting that good Being who is the First, and Cause of all; and became truly wise, respecting the Second (⁶¹ Cause), who is the Creator of all. |90

25. He also established (it) justly and well, that the heavens, the sun, the moon, the stars, and wholly and at once, the whole world, were made by the God of all⁶². |91

26. He also affirmed of the essence of the soul, that it is incorporeal and foreign to corruption. He was also cognizant of the intelligent Essences; and confessed, that the mind which is over all, (and) which we call THE WORD OF GOD, is King of all. To the same he gave the Rule over all, after the manner of a shipmaster, who well and duly provides for all: Him he also shewed was Governour⁶³. This man alone, of all the Greeks, confessed----just as we do,----of THE WORD OF GOD the Creator of the world. But, he is at hand, and we may hear (this) from himself, when discoursing of God thus :----

27. "⁶⁴ Let us render honour, neither to that (heavenly body) which is of the year, nor to that of the month. Nor let us cut off to these indeed, any portion : neither the time in which it proceeds in its orbit, and completes the visible world, which THE WORD OF GOD has set in order. Of all who are in it, he who is happy will have wondered |92 (at Him), and afterwards acquired such love, as to investigate (Him) as far as mortal nature is able.

28. This man moreover, now calls THE DIVINE WORD, the Father, the Lord of all, and also Governour of all, in the very same words, and names Him just as we do ; expressing himself thus :----

29. "This⁶⁵ Epistle, all you who consist of three should read, particularly in society: but, if not, between |93 two in common, as each may be able. As often as ye shall be able, avail yourselves of compact (together), and of the Law; and, by that Lord, who is justice (itself) swear ye, at once with care ;----not without wisdom,----and with erudition the sister of care; and, by that Governour of all, of the things that are, and of those that shall be; and, by the Father of the Governour and of the (efficient) Cause, the Lord, swear ye:----Him, whom, if we are truly Philosophers, we shall all clearly know, as our power (may be, being) of those who are happy men."

30. This (philosopher) also taught, that there was a just Judgment of God, and that He would render to every man as he should deserve: he very divinely shewed too, that the extreme good was this, that (men) be like to the Godhead⁶⁶; be attached, and made (as it were) twin brothers, to virtue. Nevertheless, he also fell justly⁴, (and as it was) likely, more than they all under reprehension. Why? Because he knew God as He was; but honoured Him not as God. He concealed the truth too, and put forth falsehood to the many. To those whom he loved, he spoke openly and well, as a Philosopher, of the Father and Creator of this whole. But, with the inhabitants of Athens, he conducted himself as no Philosopher; and went down to the Pirasus to Socrates, at his word, to pray to the Goddess, and, at once, to complete the festival of Bendis⁶⁷, together with all the inhabitants. And again, |94 he himself said of his master, that, when the end of his life drew near, he commanded them to sacrifice a cock! Nor did the best of Philosophers blush;----nor was it concealed :----that, the Father of his philosophy commanded them to propitiate the Deity, by means of fabricated earthly matter, and a little blood ;----the body of a dead bird⁶⁸! And again, he called those (Deities) that were honoured in the cities, Demons: and this he did well. But, he further confessed, that these same were, and that they were formerly known as being, mortal men. And (here) he spoke the truth. Nevertheless, he advised that (men) should worship these same as Gods! And, because he submitted himself, with the multitudes, to the error of these, he may well have been memorialized as (implicated) in their pretences, because he concealed the word of truth under the show of Philosophy, and attached himself to |95 falsehood. Hear therefore, the things that he has said in the Timaeus:----

31. " To speak of the other Demons, and to know their power, is too great for us. We assent however, to those who have said before us, that they were the sons of the gods, even as they have affirmed : and they well knew their own fathers. It is impossible therefore, we should not approve of the sons of the gods, when behold, they advance neither probabilities nor strong proofs⁶⁹. But, as they affirmed, that they narrated respecting those who were their own (fathers) ; (so) we, adhering to the law, believe. Thus therefore, as these affirmed a generation respecting these gods, (so) let it be; and be affirmed, that the Ocean and |96 Tethys were the sons of the Earth and the Heavens; and of these same, Phorcys, Saturn, and Rhea (Ops): and of Saturn and Rhea, Jupiter and Juno: and those others, whom we know were all of them brothers of those mentioned: and others again, the children of these."

32. You (now) view the very Philosopher----who is from above⁷⁰, and of the exemplars that are above the world, and of the intelligent essences which are incorporeal,----beneath on the earth and on the ocean, immerged as it were in the depths of error⁷¹! He has moreover, introduced a generation of the gods,----him who could himself alone, say with a mind, the voice of which was more elevated than that of man,----

"What is that which always is, but that it might |97exist, has no being? And it is this same which is apprehended by knowledge together with reason, and exists in all time according to itself. But, that which is to be considered by the sense that is irrational, and was, and is corruptible; that it might fully exist, it never had even being."

34. This selfsame Combatant therefore, now honours this identical (something,)----this which was, and is corruptible, but never fully existed, on account of its elemental and dissoluble character,----with the name of gods! And again the very same, (virtually) reprehending the expositors of this story of the gods, says of them, that it was neither from probabilities nor from strong proofs, that they spoke and put forth the error of these Deities. And, having accused them in this manner, he afterwards says, "We give our assent to them, and approve ;" when, behold! they had said nothing truly! Besides, when he called them the sons of the gods, |98 he clearly knew, that he was introducing their fathers who were, like all (other) men, subject to mortality! And again, he memorializes mortal gods, and mortal sons, who were like to their fathers, and who plainly said that they knew their own fathers. Nor does he conceal himself when he says, "It is impossible therefore, that we should not believe the sons of Gods;" still, he immediately accuses them, that they had advanced neither probabilities, nor strong proofs, and adds, "We approve of them, as saying that they narrated respecting their own" (fathers.) He says not----and (this) fully and carefully,----that they narrated; but, as "they said that they narrated;" and, we "assent to them as saying, that they were the sons of the gods." And, Whence had he learned this, that he should affirm just as they had said? For (says he) they said this: It was not I. That is; Still to them, when speaking of themselves, and unable to establish (the assertion) respecting themselves, either by probabilities or strong proofs, we nevertheless give our credence! He says too after this: " Thus therefore, as these affirmed the generation of the gods, (so) let it be;" necessarily, says he, just as these say! Not indeed as my opinion is, but as theirs (was,) let these things be affirmed⁷²!

35. You perceive therefore, that he advises it as proper, that we should adhere to error! And, For what cause does he set this up? Not because of any other thing, except the Law : that is, because of the death that was suspended on the Law! And this he openly acknowledges when he says, " We, adhering to the Law, believe." The fear then of man, and of the Law, dismissed from the Philosophers, that Fear, and Law, which (were) of the truth! Where then, are those excellent and wise things, |99 which the same elegant tongue,----(and) wholly for the sake of which,----said in astonishing language, and thus magnificently?----

36. " For⁷³ there is neither law, nor any one ordinance superior to erudition; nor is it just, that the mind be subservient or subjected to any thing: it is, on the contrary, Prince of all, if indeed it be free in its nature." This same too, is he who said, that "Wheresoever⁷⁴ a man places himself, thinking it to be best, there he ought, as I think, to remain, (even) in the storm; making no account of any thing, neither of death, nor of any other thing, before things hateful." He also said afterwards; "For⁷⁵ this, that one should fear death, O men, would be nothing else, but that we should suppose him to be wise when he is not so."

37. How then can you, O Philosopher! be moved by death after these expressions? or, draw near to |100 honour" mortal Gods, on account of the Law? And, How can you dignify these, as sons of the Gods, in order that we might approve, and give (our) assent to them? In your own words you both reproach, and chastise (them), as having said nothing soundly, or by way of proof, respecting (these) their own Fathers. How then, having thus accused them, can you now advise men to approve of them? But, of these their Fathers, let us make inquiry :----

38. Of the Earth, you say, and the Heavens, the Ocean and Tethys were the progeny: and again, Phorcys, Saturn, and Rhea. And so after all these, Jupiter and Juno! Jupiter, after the Earth and Heavens! Jupiter, after Saturn! and Rhea, after the whole of these! What say you, O Combatant?----Where is the great Jupiter, who drove the flying chariot in the Heavens? Or, Is not that a sentiment of thine, over which every body cries out and wonders, when thou thus sayest:----

39. " The same great Jupiter therefore, drove and guided the flying chariot in the heavens, and to the same adhered the hosts (both) of the Gods and of the Demons⁷⁶?"

40. But, I know not whence Jupiter is to be viewed, after these (viz.) the Earth, the Sea, the Ocean, Rhea, and |101 Saturn, mortals! or How, according to this sentiment of thine, we can give our assent to that of those who said before us, that " they are the sons of the Gods, just as they affirmed; as they clearly knew their own Fathers. It is impossible therefore, we should not approve of the sons of the Gods, when, behold! they advance neither probabilities nor strong proofs." And he adds; "Thus therefore just as they affirmed a generation, respecting these Gods (so) let it be, and be affirmed." After this he makes a long story, which is that of the generation of the Gods, (as) related by the Poets. And, upon this He assures us and says, that from Saturn and Rhea were Jupiter and Juno, and all those whom we know ; and the brothers of these, are they all said to be; and others again, who were the children of these.

41. Do you observe then, how this man goes on stating, ---- stating too not things that are not difficult, but impious, and those which are directly opposed to his own Philosophy? For this is he who in the Republics, drives |102 away contemptuously (and) entirely from his commonwealth, those whom he here calls the sons of the Gods! ----those ancients (I say) who spoke of the Divinity of these; Homer himself, Hesiod, and prior to these, Orpheus! But now, the same Philosopher advises, that we give credence to these; calling them the sons of the Gods! He supplicates too,----subsequently to the earth and the heavens, and to that humid substance which he names the Ocean, (implicated) in generation and corruption!----that Father of all, both of men and Gods; and Juno, with those others succeeding them, who----as he affirms----are said to be their brothers; and confesses, that they are the sons of those who are of the Earth, and of the Ocean: and he afterwards advises, that we should worship these as Gods⁷⁷! Where then is that multitude of intellectual Essences? And, Where that incorporeal Form which is beyond the world? or, that Divine story about the nature that has neither colour nor form⁷⁸? And, if indeed every soul be immortal, Why dost thou subject to mortal beings, those that are immortal? And, to the bodies of Demons, that which is Incorporeal? The intelligent and rational Essence too, to those that are of sense, and subject to corruption? It seems right to me therefore, to consider this man more reprehensible than (all) the rest; since an attachment, on account of the kindred character of his doctrines, drew me to him. For, as it appears to me, this man alone of all the Greeks, attached himself to the outward portals of the truth, and shewed, in many (of his) sentiments, a relationship with us. Nevertheless, such cannot be honoured by the truth; because he is, as it appears to me, more reprehensible by it than all |103 others. For he,----whose (main) desire was to live, while those things which attached themselves to his doctrine (virtually) effected his condemnation to death; and, while his opinion was that, (these) were no Gods;.----he did nevertheless submit himself (to them), as if he recognized no other life, but that only which was present.

42. The Peripatetics⁷⁹ too, so attached,themselves to a belief, similar to that of the Originator of this Philosophy, that they supposed the soul which is in man to be mortal; and affirmed, that its form and body, was (what they termed) the Entelechia. For the sake of the present life,----which alone they acknowledged,----they submitted to the many. They believed too, that those were never Gods, which were (made) such by the law of the commonwealth: they submitted themselves (nevertheless to these) through the fear of death, and of the punishment of the Law.

43. The Stoics again, who taught that all was body, and that this sensible world alone was God, and that the (constituent) portions of this were Gods, persuaded themselves to do the things----although these might be odious,---- which were conformable to these their precepts! And, because they called the (constituent) portions of the world Gods, and worshipped the earthy substance, How could |104 they escape severe reprehension? These too, as they determined that the Elements were the origin of all things, worshipped the Elements accordingly.

44. He however (i. e. Plato) determined, as by divine revelation, what that is "which exists in all time, but which could not be (of itself) ;" and what that is "which is apprehended by knowledge together with reason, and (is) in all time according to itself." He also said, in what way it exists; stating openly, well, and wisely, (and) in plain terms, the true account of the Deity, as (its) nature is, in these words: "God⁸⁰ therefore, according to our former discourse, holds the beginning, middle, and end, of this all which exists: and, proceeding according to nature, He rightly disposes (it). And to Him does justice ever adhere, awarding punishment to those who swerve from the Divine Law." But, How came he to swerve from the Divine Law, and to think defectively of the justice which is over all? and to put forth for us, these laws of mortal men? this Philosopher too,----this (I say), who could send the soul above the curvature of the heavens,----to fear Death? Besides, I cannot think that this same man held soundly of |105 the immortality of the soul, because he made the notion of the vulgar his own. For, it was not (according to this) that the souls of men only were immortal; but also, (those) of dogs, hedgehogs, ants, horses, asses, and of the rest of the irrational animals ; and, that (these) differed in nothing, as to their essence, from the souls of the Philosophers! He (also) affirmed after the Egyptian manner⁸¹, that these same eiFected a change into every sort of body ; those of men being transfusable into the beastly nature. On these accounts, he is as worthy of reprobation in this case, as in that in which he gave his approval⁸², but lied on the other side! And, although this was (such) an astonishing man, that he could apprehend the Maker and Creator of this whole; nevertheless, as he put not forth the word of righteousness, he is particularly deserving of the reprehension of every man : because " he knew God⁸³, but honoured Him not as God; but worshipped and served the creature, exclusive of the Creator." He also named those Gods, and worshipped them (as such), which were (supposed to be) fixed in visible bodies; the Sun, the Moon, and the Stars, confessing at once, and at the same time, that they were made, were perishable, and compounded in their nature of fire, earth, and at the same time, of the rest of the elements! And these same he worshipped, he honoured, and called them Gods! And then again, he afterwards |106 confessed that these very same (Deities) were both dissoluble, and subject to corruption! But we may hear him,----as the thing said is at hand,----saying in the Timaeus:----

45. "Gods⁸⁴ of the Gods, of whom I am the Creator: every thing therefore, that has been bound together, is dissoluble; hence, because you came into being, in order to exist, you are not immortal: neither (are you) wholly indissoluble." And again (speaking) on their being, whence this is, and how to be determined, he says: "What fire is to air; such the air is to the water; and the water to the earth : out of which He bound up and established the visible and sensible heavens. And, by means of these things, and out of them, which are thus and |107 the number of which is four, the body of the world came into being." After this he says : "And, as to the existence of time, in order that time might be, the Sun, the Moon, and the five other Stars, which have the title of wandering (planetary), came into existence; (and this) for its determination, preservation, and calculation. So God made each one of these bodies, and placed them (each) in (its) course." And again, he says of the heavens, how they existed in all time; there being no beginning of the essence (of these) not even one: or being, of what sort this was in its primitive commencement. He then turns his discourse to his soul, and says, "it became existent, is visible, is subject, to sense, and has a body: and, that all such things are thus subject to sense, and, that those which are subject to sense, are apprehended by thought, and (so) perceived to be existences".

46. Was it not therefore, lapsing far from soundness of mind, that he, who spoke so orderly and well of these things, should call them Gods? that he should confess also, that they were made out of the perishable and corporeal matter of fire, water, air, and earth? and affirm that they were subject to dissolution, and in their nature corruptible? and, again, should name these selfsame beings Gods to be honoured⁸⁵? For, What participation can that Name and Honour have, which is the Cause of |108 all things, with bodies that are subject to sense, and to dissolution? Or, What sort of companionship of the WORD, inseparable from Him who is in all time, but cannot be⁸⁶, (i. e. as we are, subject to corruption), with that which always was, but never had an existence (of its own), so that he should call these Deities God? For, if He is truly God, He who exists in all time, but has not that he might be (as we are) ; so far as He existed not thus, He was no God. But if he be God, who was at all times, but never existed (of himself): whatever he might otherwise be, he is no God. And, What sentiment can be more impious than this? For, the two things are opposed in their natures ;----this, which is apprehended by reason and knowledge; and that, which is to be considered by irrational sense:----this too, which is capable of action : and that, which is passive. How (I ask) can such opposites deserve one (and the same) name? For, this would be, as though a man should wonder at the science of the architect, but should attach the honour (due to him) to the work that was by him ; and (so) invert the order (of things)! And, should any one name the ship, the shipmaster; or the coachman, the chariot with its horses; so likewise, would he act most foolishly, who should dare to name the Creation of God, Gods; when behold! it had not escaped him,----but he had openly confessed,---- that they were bound up in the bands of God the Creator of all, and (affirmed, that they) were constituted out of the inanimate elements, fire, water, air, and earth! Nevertheless even this man thus (taught)!

47. But, What necessity can there now be, that I should bring to light, how the wise men collected themselves together in ranks, as it were, sectioned themselves off, separated, and mightily armed themselves against one another, just as in battle array, and met |109 with shields, spears, and hosts,----as one of the Poets says, "Behold the abundance of the uproar thickened----of the destroying and the perishing?"----for Plato termed their warfare with one another, the conflict of Giants when he thus spoke,----

48. "And behold! the conflict between them might be assimilated to that of Giants, because of the contention they had with one another about matter."

49. Nevertheless, Plato himself said these things either against the Philosophers who were before him, or against those who were his contemporaries: and, that these also,----(as) he also afterwards cries out,----were those who took up arms against him, the evidence is clear. For Aristotle, who arranged himself against Plato, went off with his whole school from his doctrines. |110 Others again, the Juniors⁸⁷ afterwards arose, who attacked the philosophical notions of Aristotle; and, on the other hand, animadverted on the Stoics. Others, the Sceptics, put forth Pyrrho⁸⁸ and the reserve⁸⁹: and, at once, ridiculed every body! For, they all fully equipped themselves for a mighty war of soul against one another: and (this) by means of words, fell moreover, but little short of arming themselves, fighting, and attacking one another, with spears and shields! Where it was any thing but right, they divided: but, where it was necessary they should contend with all their power,----I know not how it was,----they agreed; and particularly in the error of a multiplicity of Gods! They agreed (I say) in that, which before all men, and more than all men, they knew was a non-entity! That is to say, the Epicureans, (agreeing) with the Stoics: the followers of Aristotle, with those of Plato: the professors of Physics, with the Sceptics; (these) one and all, together with their wives, their daughters, and the ignorant crowd, going to the Temples, and presenting themselves for the purpose of worshipping with (their) vows, as Gods, the inanimate Idols, (formed) |111 in the likeness of men: and these they honoured with libations, fumes, blood, and the sacrifices of irrational animals: shewing by this means,----and in this one thing only did they relax their enmity towards one another,---- that they all studiously gave their assent to this their error. And (again), when the truth was laid open to them, they opposed it! For it was right, that where their knowledge was correct, there should they have shewn their character to be firm: that they should have contended and warred for the truth; and, had it been necessary, they should have even died for it: (and) should have received it readily in the love (thereof), as men boasting themselves that they were Philosophers. These same persons were therefore, friendly to one another in this, that they brought themselves together for the sake of falsehood: and, about those things, on which it was unbecoming they should contend,----because of the hidden and unknown properties of these,----they contended as if it had been for the truth; readily too was their contention carried on about shadows, while they attacked and reproached one another, with innumerable wounding expressions. But, What need can there be, that (I should record) the contentions of the Philosophers against one another, their controversial expressions, and the common warfare which they set up, and in which they fell; since they availed themselves of human wisdom (only), and of the reasoning of the mortal mind: God the Teacher not having presented himself to them? |112 

50. How was it then?----How, that those who contended about these things, had no God; when, behold! there was a multitude of Deities among them?----since that of Delphos⁹⁰, and that of Lebadia⁹¹, was (each) a Diviner? ----that of Colophon⁹² gave responses?----'that of Miletus⁹³ was also a Diviner?----and another was crying out from another quarter? Nevertheless, not even one of these could so teach these wise men, that they could apprehend the truth! All of them too worshipped these, as did their Fathers; and all the Greeks confessed, that they were gods: yet, they were not the more assisted in the discovery of the doctrines which are divine; when, behold! there was nothing hindering them from being forthwith (so) instructed in the truth, (or) from availing themselves of the Gods, who were on the earth and at hand, as (their) Teachers. Nor should they have injured, and reviled one another ; but, should have ceased from dispute, and have enquired of the Gods about the matters of contention; and so have learned the truth, as it were from Physicians, and (thence) have received advantage. And first, it was |113 the duty of the school of Epicurus to have learned not to be godless, and not to have subjected themselves to "Rest"⁹⁴ (as the chief good) : nor so to have infatuated themselves with ridiculous (notions), as to ascribe to subtile and indivisible bodies⁹⁵ the power of making the universe; but to have persuaded themselves from the Gods, when (so) taught of the things respecting them. It was also the duty of the school of Aristotle,----who saw with their own eyes the Temples, Fanes, and Idols (that were) on earth : not one (only) but myriads (of these), in every city and place,----to have examined them as to their power: and, from the fact, no more to have confined their discussions about Providence, either to the (regions) above the heavens, or even to (those) above the moon⁹⁶; but, to have persuaded themselves, that there were Gods also on the earth, and that they exercised a providential care over the men among whom they resided. And, as it was in their power to learn from these same their own (Deities), they should no more have contended with those that were arrayed against them, as to whether the soul was mortal, or immortal. They should therefore, have asked the God who was at hand, and (so) have received, as from the Gods, the true decision (of this question). Thus also, (it was the duty) of the Stoics; and thus too, of the Platonists: thus also, of the Sceptics who are termed Pyrrhonists : and thus also, of those who were in former times styled the Philosophers of Physics, that they should not have desisted from inquiry as to the truth, nor have supposed, as those do who play at chess, that every thing coming into their mind was truth. They should, on the contrary, have asked the Gods who were residing among them about every thing that was unknown: but not even one of the Wise Men has done this, nor did it even |114 enter his mind! Was it then, that they were godless, and evil-minded towards the Gods, that (the task) was unwelcome to them, and (that) they acted thus? But, thus were they all at once godless; and the Philosophers appear to have been particularly so, and much more wicked than those who were unintellectual: those (I say), who made it no unwelcome task to enquire of the Gods about the taking of wives; the taking of a journey; blindness, or the infirmity of the body :----these too, were readily heard: and to those, who so sought did (the Gods), not in.vidiously, give their divinations. But, behold! it was any thing but becoming in the wise, to have enquired of those Gods who were among them, and to whom they rendered worship and honour, respecting their bodies (only) ; but not about the healing of their souls. And, as not even one of these marvellous Philosophers did this ; it remains, that we assure ourselves of one of two things; (viz.) Either, that these men were no Philosophers; or, that those (Deities) were no Gods. For if, when (these) were really Gods, they set them at nought; they were no Philosophers, but were fools and ignorant men: but, if they had in truth made any approach to the love of wisdom, and abounded in knowledge more than the many; it is clear that they would, with pure conscience, have laughed at the folly of the many ; and it is likely (they did so).

51. But, if those who have been mentioned, were really Gods; Why was it, that the conversation which is on earth, happened to be that of their lives? Was it for the common advantage of all? If indeed this was the case; Why did they not give up those (their) vain stories, and preach to all men the things, that would aid in the acquirement of virtue? And, Why did they not give themselves to the enacting of laws for man, corrective of the common conduct? and (to the performance) of deeds, pointing out the life of virtue to all? And, Why was not their care more particularly exerted for healing the passions of the soul, than (the sufferings) of the body?----rather to deliver those who fled to them, from foolishness and ignorance, than from the loss of possessions, when they saw that men desired wisdom ; that they were labouring night and day |115 for the discovery of the truth ; and were seeking (both) by labour and contention, for a decision as to the reverence due to these same Gods? And again, (these) went in among the Diviners, and offered sacrifices just as their Fathers had done; and honoured those (Gods) with the honours which they had by custom retained. Why then, did they not receive these with terms of affection? praise them for their labours? and, so delivering them from the contention which they had with one another, give them such aid from their labours, that they should become truly wise in God, and be (real) Philosophers?----and (thus) teach them the science of that true Philosophy, which is free from falsehood? But, as they did not this, they made it plain to every man's perception, that they were no Gods: and, that those who boasted that they were Philosophers, were unworthy of that name! For, had they been truly wise, they never could have supposed that these were Gods: inasmuch as they had afforded to them nothing worthy of Deity, nor had it in their power to teach those, who were anxiously careful about the knowledge respecting them, the things pertaining to Deity.

52. Thus these (Philosophers) became in (appearance) what they (really) were not: besides, they presented themselves to the many, and called those Gods, which they knew more accurately than all (other) men, were no such things! What sort of name these deserve, it is not necessary for me further to say, except, that those who made their locks to flow down⁹⁷, frequented the Temples together with |116 tavern-keepers, with men the refuse (of society), and harlots! And, Did these wise men (then) ask of the Gods the things advantageous to the Philosophers? There is no one who will say this of them!----nor, in like manner, how it was, that no instructing Deity presented himself to afford the erudition which would aid them. But (the things asked) were,----as the Diviners (themselves) say,----the commodities and helps of life generally; the discovery of a slave, if one had happened to run away; of a broken vessel; the purchasing of an estate; merchandise; the taking of a wife; or, other things similar to these. About these it was, |117 that their admiration and reverence were called forth to their Gods; (and this) in the little blood of a cock, the immolation of a ram or of a bull; the (offering of) cups and bowls, or of a little wheat flower, or of purchased crowns! And, Had they any truth----teaching Deity, as to the things (comporting) with virtue, or to those which respected the healing of the soul? No, not (even) one! On this account, these Philosophers appear to me, to have laboured insolently in (their) warfare against one another, greatly to have aggravated their mutual differences, and to have departed (willingly) from the real knowledge of God : and accordingly, one might hear from them in words, of the Gods, the sons of the Gods, of Demigods, and of good Demons : but in deeds, every thing was adverse: and in opposing, they boasted themselves of opposition! Just as if one should he willing to point out the sun, with the luminaries that are in the heavens; but be unwilling to lift up his eyes to Him who is above (these): should cast down both his hands and soul to the earth, and seek among the clay and mud, the Powers that are in the heavens! In this manner therefore, had the whole race of men persuaded themselves, together with their Philosophers, and Kings,----through an estrangement of the intellect, and the error of wicked Demons,----that the rational and Divine Essence which is above the heavens, and beyond the universe, existed in place, below, among material bodies, and subject to the passions of both mortals, and immortals! And, since this entire estrangement of mind had infected the whole human race, Have we not soundly affirmed that God the Saviour, a Divine Revelation, and a common Helper of all, was required for this our state of life?

53. And⁹⁸ again, all had been led to such a state of insanity, that they even sacrificed their friends to those who were thought to be Gods: nor did they spare their own nature; on the contrary, they put to death, through |118 the madness and bondage of their minds, even their only children⁹⁹, and the friends of their children! And, What madness can be greater than this, that (men) should sacrifice human beings, and pollute all their cities and houses with their own blood? And, behold! Do not all the Greeks bear testimony to these same things? And, Is not the whole of their histories filled with the records of them¹⁰⁰?

54. For, the Phoenicians annually sacrificed (some of) their friends, and their only children to Saturn¹⁰¹! To the same again, was a man also sacrificed in Rhodes on the sixth of the month Conun (March)¹⁰²! This same custom too |119 greatly obtained, and was thus changed : They kept one of those, who had been publicly condemned to death, until the feast of Saturn; and, when the feast arrived, they brought the man out beyond the gate, over against the Image of Aristobule (Diana): they then gave him wine, and put him to death.

55. In the (place) also which is now called Salamis¹⁰³, but formerly Coronea, was a man sacrificed in the month named among the Cypriots Aphrodisius¹⁰⁴, to Argaula the daughter of Cecrops and daughter-in-law of Argaulis! And this custom continued to the time of Diomedes; and was (then) so changed, that they sacrificed the man to Diomedes! And in one (and the same) inclosure was the Temple of Minerva, of Argaula, and of Diomedes. He then, who was to be sacrificed, was accordingly----when his equals in age had led him three times round the altar, ----stricken on the stomach with a lance by the priest. He was then wholly burnt on a fire that had been got together. This law however, Diphilus,----who was king of Cyprus in the times of Seleucus the Theologian¹⁰⁵,----abrogated: He also changed this custom for that of sacrificing a bull. |120

56. The law too, whereby men were sacrificed in Heliopolis (a city) of Egypt, was abrogated by Amosis, as Manetho attests in what he wrote about primitive justice¹⁰⁶.

57. Men were also sacrificed to Juno, and were chosen just as immaculate calves were sought after, and were slain! There were three moreover, sacrificed in one day! But Amosis commanded that equivalents of wax, resembling these, should be substituted for them¹⁰⁷.

58. They also sacrificed a man to the Omadian Bacchus in Chios, when they had torn him (to pieces)! and also in Tenedos, as Euelpis the Carystian affirms! |121 

59. The Lacedemonians also, as Apollodorus affirms, sacrificed a man to Mars! The Phoenicians too, in their greater calamities, whether wars, pestilences, or famines, sacrificed one of their friends, who was selected (for this purpose), to Saturn. The history too of the Phoenicians ----composed by Sanchoniatho in the language of the Phoenicians, and (which) Philo Biblius translated into the Greek, in Eight Books,----is full of this, (viz.) as to those who were (so) sacrificed.

60. Ister¹⁰⁸ also says, in (the) collection of select sacrifices, that the Curetes formerly sacrificed boys! And Pallas, who collected abundantly on the mysteries of |122 Mithra¹⁰⁹, affirms, that the sacrifices of men entirely ceased every where, in the days of Hadrian the Emperour.

61. A Virgin was also annually sacrificed to Minerva, in Laodicea of Syria; but now a hart is.

62. The Carthaginians also, who were of Libya, made the same sacrifice ; which Iphicrates¹¹⁰ caused to cease. The Dumatians¹¹¹ too, of Arabia, sacrificed a boy annually: him they buried beneath the altar, and this they used as an Idol!

63. Philarchus too has left it on record, that all the Greeks commonly sacrificed men, before they went out to battle!

64. But I omit the Thracians and Scythians; and also the Athenians, who put to death the daughter of |123 Erectheus and Praxithia¹¹². But, Whom has it escaped, that even to this time, a man is sacrificed in the Great City¹¹³ (Megalopolis) at the feast of Jupiter Latiaris? For even up to this time, it was not only to Jupiter¹¹⁴ in Arcadia, nor to Saturn in Carthage, that they all commonly sacrifice men ; but, through the remembrance of the law, they shed their own blood upon the altars every year¹¹⁵! The most select Philosophers also attest, that things were thus: for Diodorus¹¹⁶ who abridged the Bibliotheca has affirmed, that the Libyans¹¹⁷ publicly sacrificed two hundred of the sons of the nobles to Saturn! Nor did they add to the sacrifices, fewer than three hundred others¹¹⁸! He |124 too, who wrote the history of the Romans, whose name is Dionysius (of Halicarnassus) has said, that Jupiter and Apollo required upon a time, human sacrifices from those in Italy who were called the Aborigines. These however, had sacrificed to the Gods that select part (Tithes) both of their fruits and flowers, which was required of them. But, as they had offered no human sacrifices, they fell into every sort of calamity. Nor did they obtain any relief from these evils, until they had decimated themselves¹¹⁹! Thus therefore, having selected a tithe of the |125 men, and sacrificed them to Jupiter and Apollo, they became the cause of (their) country's ruin! And, so far had this entire corruption of soul destroyed human life, that no other hope of salvation could be prescribed, except that which was from God the Saviour: this alone, and no other, was wanting to the race that is mortal.

65. And thus, in these (distresses) of soul were all men, in every place : nor, was it enough for them, after these things, to act basely ; but, they were also harassed by innumerable other incurable calamities from without, in every place and city. For, all nations at once, throughout the whole creation, Barbarians and Greeks, were so inflamed by means of the maddening deeds of Demons,---- |126  were so stirred up by the grievous and calamitous disease (of these), that neither intercourse nor agreement existed among men,----that so far,----and farther,----was the great body of (our) common nature forcibly urged on, that, in every corner of the earth in which men lived, they were, both from their usages and laws, in a state of warfare with one another. Nor was it this only, but they were also so fierce in the commotions and wars, in which they opposed each other, that, always and throughout their whole lives, they so engaged themselves that no one who desired (this), could take a voyage for the purpose of merchandize to any place, unless he (first) armed himself as for war. In the villages and fields too, the Agriculturists put on swords, and furnished themselves with an excess of equipment, over and above that of the implements necessary for the cultivation of the earth. Men considered it (also) a virtue to rob, and steal from, their neighbours¹²⁰: and, to our affirmation do all the writings, both of the Greeks and Barbarians, give testimony. The Books also, which are among the Jews, teach (us), that, from times prior to Augustus and Tiberius¹²¹,----in whose days our Saviour appeared,----there were in the world, in every city and village, kings and Toparchs fully (established) from the earliest times.

66. The Jews therefore, immediately after the egress from Egypt by Moses, when they had come into Palestine, expelled the Kings, thirty¹²² in number, from their cities. Those however, who were not extirpated, remained and availed themselves of their population, local residences, and |127 kings: those (I say), who resided apart in Gaza, Ashkelon, Joppa, and Azotus, again rebelled among themselves. Scythopolis¹²³ too, and the cities about it, were accordingly so governed, that hence it happened, that their study was in contention and wars with their neighbours. And also, when in Jerusalem the wonderful Temple was built, (and) which Solomon erected, What necessity can there be for saying, how many subsequent wars (happened) and dealt vengeance even on the Jews, on account of their dissimulation in the worship of their God; and on which account, they became divided from each other? They also arose against themselves, and availed themselves of (the aid of) various Kings and enemies ; some of whom took the metropolis formerly called Samaria, but now Sabastia¹²⁴; others again, resided in Jerusalem, and were always engaged in wars with their own people, and these with them¹²⁵.

67. Not unlike these too, did those suffer who resided in Arabia : for, among these also, there was a multitude of local Princes¹²⁶. The same also was the case with the Syrians, who were in subjection to their (many) kings. The Phoenicians again, so guarded their territories, that no one could mix himself with them, or pass through them: while they were continually desolating the lands of those who resided on their borders, and were constantly engaged in the reduction of cities, and in making captives of one another. Nor was it this only, but also the |128 whole of Libya and of Egypt, subjected themselves to all these Princes and Kings, as if they had been Gods! They had too, thousands of different Gods, both in the villages and cities, as they also had of kings, who enacted laws adverse to them, and were the inventors of every form of Deity. These were they, from whom many places in Egypt received their names, as well as laws; which they still retain. These Deities moreover, and Laws, so affected those who were subject to them, that they made them at once, both enemies and haters to those who were in their neighbourhood; and that hence, they gave up the whole period of their lives to contention! And they were as much excited against one another, as if they had employed the many princes of the vilest Demons! Hence also, the error of a multiplicity of Gods¹²⁷  began and obtained dominion,----like some evil and destructive disease of soul,----over the rest of the countries of the heathen! The Egyptians were moreover, (occupied) more than all other men in the worship of the Gods; and more able were they than all others, scientifically to honour them. But, that such fruits were the recompence of their worship, Do not thou (now) enquire. For, the causes of peace and mutual agreement, now so visible to the eyes, had no existence in former times; on the contrary, every thing opposed to these. On this account they were, during the whole period of their lives, harassed with wars and contentions against one another; and (hence), they filled their lands with their own blood, and with the slaughter of themselves; these very Deities apportioning to them, as a recompence for their worship, these and similar doings!

68. If however, these things are not known to all; yet Who, of those that are fond of reading of the affairs of the Greeks, can be ignorant of them?----of the war (for |129 example) of the Peloponnesians and Athenians, of which Thucydides is the writer?----how Greeks warred with Greeks?----how they subdued the Potidaeans?----how they trampled on the Thebans and Plataeans?----how the Thracians and Macedonians at one time assisted the Athenians, and at another became their enemies?----how the Athenians reduced Corinth, and desolated the country of the Epirotae and Traezenii?----how they wasted the Lacedemonians; and these again, suffered in like manner from the Lacedemonians when they invaded Attica, and depopulated the country of the Athenians? At another time, the Olynthians¹²⁸ made war on the Athenians; and these again, on others: and these, on their neighbours! Every species of warfare moreover, abounded among them: fights in ships (by sea), fights by land, and fights with cavalry! All these innumerable things did the Gods,----as one may affirm,----fully bring to pass at that time among the Greeks! Nor was it (this) only, but they were also conversant among men; they were honoured, and they were served : not as is now the case; but,----as (all) affirm, ---- as their fathers worshipped those ancient (Deities), and gave themselves up to them, so as to be their friends and to converse with them, as being Gods (present) with them, and residing with them on the earth. And in many things, both by divinations and revelations, did these assist them. Nevertheless, the fruits of honouring these Gods were these; wars, contentions, desolations, and captivities!

69. But, if you wish to investigate things more ancient than these, contemplate with your mind him who was in |130 Delphos, and held his seat (there) in the presence of the Greeks. I speak of the Pythian ; of him who was preached to all the Greeks, and who proclaimed to the Lydian (Croesus),----but was infirm when he did so,----¹²⁹" I know the number of the sand, and the measure of the sea: the deaf I understand, and the dumb I hear." He therefore, sent to this same (as) a reward for this song, the bricks of gold of two talents (weight), the phials of gold, and bowls in like manner¹³⁰. Nevertheless, Croesus was, with this his declaration, all infirmity : nor did this Deity in any way help those descendants of his house, so that they might live happily and soberly. On the contrary, Pisistratus¹³¹ became embittered against the Athenians, while this Pythian was seer among the Greeks, and the rest of the Gods had dominion over them, and were even partakers in (their) wars! The people of Argus accordingly, fought against the Corinthians; the Lacedemonians, against the Traezenians; the Locrians again, waged war with the other Greeks, and the Corcyreans with others. Messena too, was taken four times by the Lacedemonians; and the Arcadians were reduced! The walls of the Orchomenians¹³² were also |131 rased to the foundations, and the Athenians: overcame the people of Aegina: and again, the Megarians, the Corinthians; the Lacedemonians, the Athenians; the Athenians, the Boeotians; and the Locrians, the people of Phocis! These things therefore, (did) all the Greeks to the Greeks; the Gods nevertheless, sitting at the side of Jupiter while all these came to pass! The Clarion Pythius; that of Dodona, which was in Epirus, did----since they were Demons filled with fumes,---- very gladly receive the sacrifices which were of Demons, both the sacrificial bestial hecatombs of bulls, and those human sacrifices, which were of their own friends! And, while they were inflamed with this vile delirium and love of war, and were (even) rabid against one another; these Grecian Gods,----behold! when with them; these friends, (I say) and provident beings, these lovers and guardians of the Greeks,----restrained them not! But, if we must speak truly, these were the friends of war; these the haters of mankind; these the contenders with God! For, they were the cause of all these things, because they delighted in the slaughter of mankind. And when they had it not in their power to delight in war, they forthwith did so in human sacrifices, and in the libations of human blood, with which they glutted themselves in every city!

70. One of two things is, therefore (the case) : Either, they were nothing; and it was grievous error that had then so taken hold of mankind, as to induce them to honour inanimate images as Gods, and vainly, emptily, and by a sort of madness, to sacrifice their own friends |132 (to them) : or, if they were possessed of power, it is likely that this would be fully effective, either of good, or of evil. Now, if they were in their nature beneficent Deities, remaining too on the earth, and occupying the middle part of the cities; they would not have evinced this sufficiently, unless for the advantage and safety of those among whom they lived. But, if they were wicked Demons, they would be engaged in every thing opposed to goodness. What then, can constitute a surer proof as to these things, than the fruits which (grew) out of their government; for, "from its fruits is the tree known¹³³."

71. It is time therefore, that we enquire whether the wars and contentions----not of enemies, nor yet of Barbarians who arose against the Greeks, but of the Greeks themselves, who subscribed to the Gods of their fathers, and were infuriated against one another; ---- were these fruits: the Gods too being within (their cities), and nearer than the (very) gates, and daily honoured by their citizens. What (then) did they give, worthy of this worship, to those who so worshipped them? Was it, first of all, peace? that they might live a life of ease and comfort? ---- and thence, laws that were efficient, arid preservative of every thing good? If indeed, the things just now said were of this sort; there is no necessity we should doubt of the existence of good governours. But, if the extreme of evils had taken hold of the whole family of the Greeks:----the Gods being more numerous than the inhabitants: nor was it, that they were honoured in every city only, but also in every house:----and, (if) when they were (so) honoured, they supplied nothing more to those who honoured them, than the slaughter of wars, the desolation of villages, the rasing of cities, captivity, and spoil; the Greeks being inflamed against the Greeks by these things:----What can there be wanting to our knowing, and (thence) affirming, one of the two things supposed (above)? For, either these Gods could do nothing, because they were nothing: and thus, were far from being the cause of the evils : or, they possessed some |133 power, and were the cause of these: or, that they permitted these things to be so: or, that they themselves did them. If then, they were the doers of these evils, it would thus seem, that they should be styled the Princes of evil. But if, when these evils were done by others, they connived (at them), they were again, the betrayers of their Friends: they were not (their) helpers: but (their) deceivers; and were therefore, vicious.

72. For, if they were no Gods, and in their nature by no means superior to ourselves, but, were otherwise men who had realized sincerity through their excellency and wisdom ; Would they not have interposed themselves, and have relieved their Friends from contention?---- either persuading them by reason, or, saving them by power, and severing them to a distance from each other? counselling them also in the things which were becoming?---- when acting (I say only) as good men; and, as being their Friends, relieving them from their (mutual) enmity, and bringing them together for peace?

73. How then ;----for good men would have done this, had they happened (to be circumstanced as just mentioned): ---- did the Gods (act), being present with the Greeks and conversant among them, and honoured by all? Did they neglect their Friends, giving them up to bloodshed, desolation, and mutual slaughter? and, Why? Because they were unable to help them? or, being able, were unwilling? For if, when able, they were unwilling; it was no office of helpers which they performed for those who honoured them, but of enemies and deceivers! For those, who can deliver from calamities, but do it not, are in nothing better than enemies. But if, when willing, they were unable ; they merited desertion on account of their weakness. And, if they were thus circumstanced, the reputation of their being Gods was superfluous: nor did men truly ascribe to these the title of helpers; inasmuch as they did not help them to salvation, because of the weakness of their own nature.

74. But, if they advance a superintending fate¹³⁴, such |134 as to take hold of every thing, and even of the Gods themselves, and (affirm), that this was the cause of the wars, and of every thing which came to pass among men ; this will overthrow the whole course of our life, as it will make every thing that is (virtuous) among us, vain ; and a doctrine false and vicious will, instead of this, make its ingress among us. And thus also, will the purposes of the Gods themselves be rendered vain, since they can do nothing hut that which has been fated. The things, which this makes it necessary should happen, (shall happen) even when the Gods will (them) not! And thus again, will the anxiety of those who reverence these Gods become vain and empty, since they render honour to beings who can effect nothing.

75. But in this were these astonishing (Deities) caught, that they had not the power to help against the evils of mankind ; that they were openly seen delighting in base and abominable stories about their own divinity, and in the wicked and unlawful sacrifices of men. From these things therefore, it becomes us to judge of these same Gods, as doing such things among the men of those times ; because, as their nature was attached to evils and to wars, they were convicted by their own deeds.

76. But now in our times, every anxiety about the Beings just mentioned has suddenly lost its power ; and the things belonging to this ancient disease have been cut off: every city, region, and locality, among the heathen, now remaining in the profoundest peace! The whole of Asia, Europe, Lybia, and Egypt, which were formerly not better than a ship in a storm, on which the violent winds and tempests had fastened from every quarter, and had thus far, ---- and still farther by the northern blast, ---- contributed to her immersion ; are now so righted by the happy guidance of the helm of peace, in a serenity that is peaceful and a calm that is resplendent, that they subscribe to the ONE  Ship-governour of all things. Such are all things now, |135 since he that was in Delphos has been desolated; since that Pythian, (I say) has been extinguished, and since the recollection of the rest of the Gods has been wholly withholden from the hearing of mankind. Nor have such things as that necessity of fate, or (those) war-loving Demons, agitated the cities. For, since the doctrine of our Saviour has obtained throughout the whole creation of man, in every city, village, and place ; and again, since no race of Demons, but He alone who is the King of all, God, and that Creator of the whole world, THE WORD OF GOD, has been made known and honoured by all men, Barbarians and Greeks; every word about fate has been rendered unavailing: every war-making necessity too has been removed far away: the Divine peace-making WORD is hymned throughout the whole earth: the race of man is reconciled to God its Father ; and peace and love have been restored to all nations! The things, which pertained to the Gods, are now no more done; ----nor are those which set up the system of warfare (that men carried on) against one another, when those (their) ancient temples occupied the highest positions throughout the whole earth,----(now that these) have fallen under the extremity of desolation, and all those Gods, which formerly uttered their cry in every place, have either from shame or fear, been reduced to silence¹³⁵: every city too, nation, and region, have by means of the right hand of love, been made at once to enjoy peace, and are delighting |136 themselves under one government in the deepest established order and agreement. In what manner of life all, both among the Greeks and the Barbarians, existed formerly, when they honoured the Gods far more than their own friends, there is now no need we should shew at length, having shortly laid these things open already, except (to say) that these ancient things are, as such, matters of record.

77. But, Why should any one say that these are things of recent occurrence? since, as far back as (the death) of Alexander of Macedon, not long before the manifestation of our Saviour, many governments arose. For Arridaeus¹³⁶, the brother of Alexander, received the Kingdom of Macedon: of those that were in Europe, Antipater took possession ; Ptolemy, of Egypt and Alexandria ; Seleucus became Governor of Phoenicia and Coelo-Syria: Philotos, of Cilicia; Antigonus, of Asia ; Casander, of Caria ; Leonatus, of the Hellespont ; Eumenes, of Paphlagonia ; and Lysimachus, of those parts that bordered upon Thrace. From this time these, with those who had received their governments, poured forth as rivers against one another in war. For, Ptolemy the son of Lagus, marched fifteen times out of Egypt. Seleucus too, met Ptolemy King of the Macedonians, and was killed. Perdiccas also, entered Egypt with an army. Ptolemy took Cyprus, and Demetrius seized upon Syria. Another too, went forth to another place, and, with the violence usually attendant on robbery, seized upon those who resided on his borders.

78. Thus therefore, during this same time, were things brought to pass one after another in every quarter of the world. When the worship of many Gods prevailed, there was neither peace nor agreement ; while mutual enmity abounded. Sacred places, Fanes, and Temples too, were abundantly appropriated to these in every city. With |137 many votive offerings were these temples adorned. Much talk too was engaged in respecting these Gods, by the kings of those times, as was also by the people, the inhabitants of villages, and of every (other) place; so that they honoured with images and altars these (Deities) of their fathers, in their houses, their very treasuries, and inner chambers. Nevertheless, when thus circumstanced, they were no better than demoniacs whose souls had been perverted by madness, (and) that during their whole lives, they polluted themselves with the blood of their own countrymen! And truly demoniacal were they in their wars with one another, and in their pertinacity in the reduction of cities: the demons, the leaders astray of the world, being their helpers in these matters!

79. Those too who were thought to be Gods, who gave out divinations, and foreknowledge (of things to come) to their worshippers, were not so discerning as to foreknow, or to foretel, their own destruction¹³⁷: which happened to them all, at the manifestation of our Saviour among mankind! This too is a mighty proof of their inferiority, as it is a well grounded reproach on the divinations which were formerly published among all the Greeks. Nor did any one of the Diviners indeed, foretel that manifestation of our Saviour¹³⁸, which (has taken place) among men ; nor yet, the |138 new doctrine which has been given by Him to all the nations. Neither did that Pythian (Apollo), nor any other of the great Demons, foreknow his own destruction; nor did he prophesy respecting Him who was to come (to be) the destroyer and uprooter of them all; nor yet, did he foresee respecting all those of the nations, both Greeks and Barbarians, who should leave the error of a plurality of Gods, and acknowledge the God who is over all.

80. What Diviner¹³⁹ then, or Enchanter? What Demi-god, Demon, or God, has foreshewn by divination, that these their beauties should be extinguished, when He should be manifested, who was to be a new thing¹⁴⁰ in the life of man, and (is) the "knowledge¹⁴¹ of God" who is above and over all, and whose worship has now been communicated to all nations? Who is he (I ask), that has prophesied of the destruction of their Temples, and of their own utter ruin? and, Who,----supposing of these Images of gold and silver which are every where, whose fusion was by fire, and whose change as to appearance was quite useless, were supremely serviceable to man;----that, as (these) their Gods were (but) molten, they should, by way of contempt and derision, be afflictively cut to pieces? Which (I ask) of the Gods has ever put (this) on record? And, How was it with their supporters, that they lent no aid to their Temples, when these were rased to the ground by men? And, How were those circumstanced who, in former times were engaged in creating wars, that in their own calamities they should look with complacency on their uprooters, who were in the profoundest peace¹⁴²? But, the |139 wonder of the matter is this, that, when their Temples were subjected to destruction, a peace, administering increase to every excellency and good, had taken firm hold on the life of men: every thing happening to the contrary, when the Gods were in peace! For, during their prosperity, wars, conflicts, commotions, and the reducing of cities,----as shewn in history, and as we have already said,----(prevailed) among men: but, in their desolation, an entire peace with every good thing without drawback. Whence it must be evident to every one capable of reflection, that these were no Gods, as it also must, that they were not good Demons, but on the contrary, vicious ones. Those must also have been destroyers, whose prosperity was the cause of calamities to mankind, and whose ruin led the way to the bringing in of every good to all. But, how (all was) formerly in commotion among the Greeks, and how the nations throughout the whole earth were agitated, we now know, as to a few things:----

81. And hence we may perceive why appointments, the character of which was varying, subverted the lives of all. For the Egyptians had a law, allowing them to take their own sisters as wives¹⁴³: the Persians, to hold shameful and sinful converse with their own mothers¹⁴⁴: others, to |140 pollute their own daughters in unlawful wedlock¹⁴⁵: and of these, the extent was such, that ("the natural use of) the woman was interdicted. The wickedness too, of the Philosophers themselves, as also the intercourse with men which is out of nature, had reduced all the Greeks to insanity¹⁴⁶. Besides there were some, by whom it was thought right to conceal (their own while living) in the earth in Sepulchres¹⁴⁷; and by others, to deliver (these) to the flames! Others however, gave up these things as impious¹⁴⁸, and exposed their dead |141 (only) to the dogs and birds of prey. Others murdered those who came to them as guests¹⁴⁹! Others too, feasted themselves on human flesh¹⁵⁰! And again, there were those who, when their friends were in the agonies (of death), sacrificed them and feasted on them, before they expired¹⁵¹! Others, who were approaching old age, they threw from rocks¹⁵²! Others they gave up to strangulation¹⁵³! Others¹⁵⁴ they threw |142 to the dogs, while still living; and others, while dying¹⁵⁵! Others they buried with these (alive¹⁵⁶)! while others put the living to death on the funeral pile; those (I say), whom those (now) dead had loved ¹⁵⁷!

82. Thus therefore, had the whole human race been led on to the last stage of brutality, so that he, who was (once) rational, became the most irrational of all. Nor was there any other (being), of those that were on the earth, more vicious than man; who had been (so) led into every vile affection, and had (so) corrupted his mind with every species of wickedness, that he readily forsook even the reflection which belonged to his nature, and did nothing well, either of the things pertaining to the soul, the body, or of those, which were external to him; but, he every where became subject to vice upon vice!----For, the lives of men are divided among the things which are of the soul, of the body, and of those which are external (to both). But, the error of the Demons had (now) so possessed in every form, and had so corrupted, the lives of men, that the things of the soul were at war with them, through the madness of the Demon-worship which had (so) seized upon them, and through their foolishness and blindness as to the truth,---- about which (truth) even the family of Philosophers was in a state of agitation. And, as to the things of the body, (they consisted) in the human sacrifices which (prevailed) throughout the whole earth ; and again, in the base, lawless, and corrupt practices, which were foreign to nature. The things too, which were external (to both, consisted) in this, |143that in the cities, localities, and nations, all were, at one time, divided into parties ; at another,----when they were brought together,----they contended against each other, by means of the desolations and reductions of cities, in which they mutually laboured. And, the length of the day would be insufficient for me, were I to relate all the things pertaining to this ancient disease, which had (so) seized upon the whole race of man. And, on this account more particularly, was God the Saviour necessary to this our (mortal) life, as to those who had been cast down to the last extremity of evil: nor was there any other cure or aid (for this), except by means of the glorious and divine manifestation (of Christ).

83. What, then, was it right that THE WORD, the Father of rational beings, the Saviour of all, the Guardian, the providential Care, the Shepherd of the rational flock which is on the earth, should, after (the occurrence of) these things, do, in order to raise to great honour the rational and intelligent Essence which is in man, (and) which had (so) fallen into the vast depths of evil? And that he, who had with his own hands (so) dragged upon himself the cause of his ruin, might see (and know Him as) his friend? Would it have been well, that (even) a man should pass over the safety of his friends, and unpityingly neglect them when thus perishing, who had the highest claim to his providential care? No Captain indeed, would ever be termed wise, who should give up his ship with its crew to go down, having by him that which (would secure) the safety of those who sailed with him, but not applying it. Nor was there ever a General so merciless, as to give up, unavenged, the soldiers of his army to their enemies. Nor is there any good Shepherd, who unfeelingly neglects the (single) sheep |144that has strayed from his flock; but, he leaves those that are not lost and in a secure place, and undergoes every thing for the discovery of that which has strayed ; and, should it be necessary, he will even engage with the wild beasts¹⁵⁸ (in its defence). The providential care, however, of THE WORD, the Saviour,----of Him who has provided every thing for (His) rational creatures,----was not put forth (merely) for a flock that is irrational. For, it is man (only) of the creatures that are on the earth, who is (thus) beloved of God; and it is man also, to whom He has, as a Father, given up every kind of irrational animal in subjection. It is to man too, to whom He has assigned the navigation of the seas; and for whom He has adorned the earth with every sort of plant. To him He has subjected both the (various) kinds of beings that swim in the unseen depths, and of the birds that fly in the heights. It is man moreover, to whom He has granted the faculty of knowledge for receiving every sort of learning. To him likewise, has He made plain the observation of things in the heavens, the (annual) courses of the sun, the (monthly) changes of the moon, and the progress of the stars both planetary and fixed¹⁵⁹.

84. How then, after (the occurrence) of these things, could it have been becoming, that the fatherly anxiety and providential care which is over all,----which had (so) rightly exerted its care for those other things of the body, and of this sensible world,----should be so crippled as to become inactive, as it respected the healing of the rational Essence vested in man? It had afforded every sort of provision for man, every sort of remedy, and (means) of health, for the body, growth also, strength, beauty, riches, delights, and the increase of possession for (his) convenience. And, Would He put forth not so much as one effort of care, that they might become acquainted with the things which are |145 most excellent in them, with their own souls, and the Essence which is intelligent? But thus, it is likely one would rather blame the imbecility (or) carelessness, not of the sheep wandering from the flock, but of the shepherd: and again, not the infirm of soul, or those calamitously circumstanced ; but the contempt or imbecility of the physician, if he gave not every sort of medicine for the healing and aid of those, who (so) needed (it). Every necessity would therefore call upon Him, who is the Guardian and Saviour of all, for the healing of his (rational) flock.

85. It is likely therefore, that the compassionate WORD OF GODwould, as a good Shepherd, Saviour, and Guardian, when His rational flock on earth was (thus) implicated in the greatest evils, deign openly to make a Divine manifestation of Himself; since, behold! He had never allowed even a period to pass, in which He did not fully exert His providential care, for the supply of every good thing to those who were in need. At every period therefore, in all ages of the world, He both looked, and engaged Himself, upon the things belonging to the earth; and gave freely in times of necessity, of the things which were (laid up) with Him: and so without upbraiding, evinced He the promptness of His providential care towards all men, that He even afforded instruction to those among mankind who were worthy (of this), by revelations of Angels, and by raising up holy Ministers of God : by Prophecy also, and familiar intercourse, He preached the Godhead of His Father, and the life that was most excellent, to those who were capable of being taught in the mysteries of the worship of God: at that period, too, he gave the instruction which was from Himself to our Fathers, as to those who were still infants, and inexperienced in evil.

86. Because then (men) had by a perversion which |146was not good (growing) out of their liberty, and from the will of their minds, set themselves up, and (hence) had fallen from the life that is excellent into (many) evils; it is likely, that the same WORD OF GOD, would again,----as the Physician of souls,----by adequate aids succour those who suffered this malady, and bring back by bitter medicines, those who had not benefited by these His gifts¹⁶⁰. On these grievous diseases of vice therefore, He took vengeance by pestilences, famines, wars, conflagrations, and inundations (of waters); and thus turned back to Himself, those who stood in need of these things. At one time He purged the entire life of all, by destructions of waters: at another, He punished the wicked by excessive rains in (certain) places, by strokes of the lightning, by burnings, or by withholding the (necessary) rains. And again, in the abundance of His mercy, He made certain by these same deeds, both (his) rebukes and teachings against the errors of Demons. The Temples too, of those who were thought to be Gods, and (their) Fanes, together with the images and Gods themselves, did He desolate by destructive strokes of lightning; and thus He put to shame those follies. Nor was it (this) only, but He taught them to distinguish by their own reason, that these never were Gods, and, that it was not in their power even to help themselves: and also, that they were neither of the household of God the King of all, nor friends of Him, who (thus) waged war against them. For, How could He who is the cause of every good thing, give up to destruction by fire, the Temples which (men) had built to His own honour; unless (indeed) He did this for a reproof of their error? For, if it was His will that the Demons which resided in these should be honoured, Why did He destroy their Temples together with their images? By means of the arrows which were sent from above from God, He drove far away from their eminences those who resided in these (Temples), and fully preached, in this way (and) by these doings, in the hearing of all men, crying out (as it were), Cease ye from the error of Demons, and (from affirming) that there are many |147Gods; and acknowledge that Lord of heaven and earth and of the whole universe, who is God (indeed): that Saviour, that Nourisher, that Preserver;----Him, who, (as) they may see with their own eyes, has openly shewn His providential care over them ; at one time, in the supply of seasonable rains, of fruits borne of all (that springs) out of the earth, of wealth, and of comforts, unsparingly : at another, by the chastisements sent from God, and by the modes of discipline which were from Himself, has He brought back as with a bridle, those who were insensible of the good things, with which He had furnished them. Nor was it (this) only, but He also so cured the error of those who supposed these to be Gods, by a continuance of the lightnings and conflagrations which (came) upon them, that the Temples of the Gods were even burnt, together with those who had fabricated Gods for themselves, by ambushments of men: plainly exhibiting to those who could see, the rebuke which was due to the error of these. Nevertheless, when these worshippers of the Gods witnessed these early (occurrences), they entertained no greater a disposition towards the correction of their impiety!

87. And¹⁶¹ again also, when they believed in these Gods, who had (virtually) confessed by their divinations, that they could effect nothing beyond what had been fated;----for Fate is the cause of all (in this acceptation);---- they understood not, nor did they consider, that, as (this) Fate took hold both of themselves and of the Gods, vain must be (every) trust put in these, as they could neither help, nor injure mankind in any thing. And, Only so? ----If it were right to honour Fate, as the cause of every thing; still this, as being a necessity impervious to change, could have no power even over itself! But, He has put forth the knowledge of Himself,----in order that (men) might know Him to be Lord of this (fate), and also of every (other) thing;----at one time, by the supply of every sort of good thing; at another, by chastising the error of a plurality of Gods in thunderings and in |148lightnings. And it has accordingly been made matter of history, that the Temple of Delphos,----of that Pythian (Apollo) who was (so much) preached¹⁶² of formerly,----underwent upon one occasion (an entire) conflagration; but these, remaining in their error, raised it up a second time; and God the second time destroyed it! They renewed it also a third time; and He again, expelled entirely from its place, not the Temple, but the Demon that resided within its chamber, by his Divine manifestation! so that now, this is no more a house of divination ; nor does he, who formerly led the Greeks astray, (any more) practise there.

88. The Temple of Diana too at Ephesus, came to (its) destruction three several times. On one occasion, the Amazons¹⁶³ burnt it; on another, Herododus¹⁶⁴(Herostratus), one of the inhabitants of Ephesus; and lastly, on another, (it was ruined) by God who is over all. So that now, after the manifestation of our Saviour, nothing more |149 is visible even there, except the great (and) signal mark of the victory of (its) overthrow.

89. They have recorded moreover, that the Temple of Juno in Argus was destroyed on one occasion by fire¹⁶⁵; as was also that in Abas¹⁶⁶, in like manner, when the Thebans made an incursion and burnt it, and with it five hundred men!

90. It is also said, that on one occasion, lightning struck the statue of Jupiter¹⁶⁷ in Olympia.

91. The Roman histories likewise inform us, that the Temple of Vesta¹⁶⁸ which is in Rome, and which is called |150 the Pantheon¹⁶⁹,----(all) the Gods being assembled together there, as it should seem,----was again, destroyed by lightning.

92. And again, on one occasion, lightning fell from heaven on that which is called by them the Capitol, and destroyed that house of every Temple¹⁷⁰.  |151

93. With all these modes of discipline therefore, has the Providence which is over all, THE WORD OF GOD, put to shame from all time, those who worshipped Demons. Nor was it (this) only, but He also taught them, from ancient times by doctrines worthy of God, that they should worship His Father. He has likewise, cast forth (as seed) among mortal men, the doctrines conducive to life; divine laws, and precepts of righteousness, as herbs (productive) of things that are good, and as medicines for the salvation of reasonable souls. Thus (did He) in ancient times with the Hebrews through Prophets, men who partook of the Divine Spirit. And again, from a long extended antiquity, through other Friends of God¹⁷¹: and again afterwards, through those who were vested with the Divinity, did He call those who had been cast off to death, to (the means of) recovery. He also sowed (as it were) in the souls of men, the rudiments of the Divine laws;----of various kinds of instructions ; of doctrines of every kind; of predictions, and of prophecies of things to come; as also the love of that life (which is devoted) to the worship of God. Hence poured forth as from a fountain, even in every part of the creation, the seed, (and thence) the rational observances (of life): and hence, laws and lawgivers were seen among all the nations; and the name of virtue and of philosophy became known among men. (Now) came into being the love of things most excellent; and, the desire to discover the truth was in such active operation with the many, that the error of their forefathers came into utter contempt, and, with the intelligent, those things which belonged to the worship and love of God, into repute. The truth too had been wanting; and great had been the differences respecting this with the many, as had the contentions and divisions of those, who disputed about doctrines. And thus did these things shew, that the Providence (exerted) over mankind, was from |152 all time great, (and) evincing the care for every man, which was both suitable and sufficient.

94. Because then, great would be the change for the better in every one, upon human life's becoming tranquillized, and the common conduct (of all) being changed from its former wildness to something approaching to benignity ; it is likely, that the common Saviour of all, the compassionate WORD OF GOD, would more particularly, and the more readily, make his Divine manifestation at a time that would be (most) suitable¹⁷². He accordingly came in by the mission of himself, and shewed forth to men,----who could by no other means arrive at the knowledge of the truth, by the instrumentality of a human vessel,----the God of truth. The God of truth did then, through the divine operations and astonishing miracles which were evident to all, shew forth the doctrine of heavenly teaching which respected His Kingdom ; in order that by these, He might henceforth,----even as He had formerly afforded aid by means of the things already mentioned,----instruct the whole human race in the doctrine which is heavenly. It was impossible indeed, in ancient times, to make those who had been driven to the last stage of vice, pure by words (only), inviting (them) to the perfect knowledge of God, and to the better life of purity and of righteousness. On this account, just as Physicians prescribe their remedies to those who are sick and debilitated by pains and sufferings, not the healthy food proper for the robust, but things that give uneasiness and pain; and, should it be |153necessary, do not excuse themselves from applying cauteries and bitter draughts, to coerce the disease:----not the aliments proper for the healthy, but those suitable to the sick: but, when they have become convalescent, they will henceforth allow them to partake of wholesome and strengthening food :----

95. So likewise the common Saviour of all, as the Shepherd and Physician of His rational flocks on earth, taught those----who had previous to His last divine manifestation entered into the many follies of a plurality of Gods, and had been maddened by the evils and fierceness attending (this) corruption of mind,----by bitter punishments, by pestilences, famines, and the continuance of wars against each other. And again, by excessive rains, by the withholding of the rains, and by calamitous strokes of lightning, did He annihilate these instances of obstinacy : besides, He afforded opportunity to the worshippers of the Demons to see, by the vengeance taken in the strokes of lightning sent upon the Idols, the reproach due to the error of a plurality of Gods.

96. He again as a good Father, thus also afforded instruction to the foolish; for He imparted to them ungrudgingly, the gifts which were from Himself, in the provision of every good and rich thing: rains in their seasons; the production of fruits; the changes of the seasons ; and the carrying forward of animal life. The rational means also of all kinds of art; the seeds of these, and the (due) consideration of them, He cast forth into the souls of men. Again also He sowed (as it were), by means of the Prophets who are preached of among the Hebrews, the rudiments of the Divine precepts; the instruction pertaining to the fear of God; the entrance, the stages, and principal things, attending the Divine laws ; such (I say) as were suitable to the men of those times. He again from his providential care, (and) by means of many others, also gave the aid which was convenient for men as then (existing).

97. Because therefore, the life of man had henceforward undergone a change, by means of these things, to a state of peacefulness and rest, and was prepared to receive the perfect doctrine relating to God ; well again, did |154the common Saviour of all, the only (begotten) WORD OF GOD, the King of all, shew forth at a time that was suitable, and by these same operations, the Divine manifestation of Himself. But, as these things have been largely set forth already, it is (now) time we should proceed to those that (should) follow them.

The End of the Second Book of (Eusebius) of Caesarea.

[Selected footnotes.  Notes concerned only with points of the Syriac and large chunks of Greek have been omitted]

1. ¹ This, according to our author, Demonstr. Evang. Lib. iv. cap. ix. is the person spoken of, Is. xiv. 12. That the king of Babylon is here primarily meant, there can be no doubt: but whether the " common enemy" of man is secondarily, may be matter of debate.

2. ² We now come again to certain passages in the Orat. de laudd. Constantini, identical with some in this work. Cap. xiii. pp. 531, D. 632, &c. See also Demonstr. Evang. Lib. iv. cap. x.

3. ³ It must, I think, be sufficiently certain from this place, that Eusebius was no Arian. A passage, similarly strong, is to be found in his Orat. de laudd. Constantini, (cap. ii. p. mihi 501. A----D.) in these words: [Greek] "Et ille quidem unigenitus Dei Sermo, a saeculis principio carentibus, ad infinita usque et interminata saecula regnat cum Patre." See above Book i. §. 4, 30: also iii. 19, 39: iv. 8: v. 51. and, above all, Theodoriti Hist. Eccles. Lib. i. capp. xi. xii. in the latter of which a Copy of the Nicene Creed is given, as emanating from Eusebius, and this for the specific purpose of shewing, that he was no Arian. See also his Eccl. Hist. Lib. i. cap. ii. also the Introduction to this Work. See also, generally, the two Works of our author against Marcellus. In Lib. ii. Eccl. Theolog. cap. xiv. he speaks, indeed, of His having a beginning, but this is with reference to his proceeding from the Father: in other words, bis being revealed to created rational existences.

4. ⁴ This argument is admirably prosecuted in the Prep. Evang. Lib. iii. cap. xiii. p. 117. seq. as it is also in the "Graecarum affectionum Curatio," by Theodoret, Sermo. I. seq.

5. ¹² See also, De laudd. Constant, cap. vii. p. 513. B. where we have a similar recension of these Deities. Our passage, however, is found ib. cap. xiii. 532. A.

6. ¹³ See also the Homilia Clementina Quinta. xxii. xxiii. seq.

7. ¹⁵ Cicero (de Natura Deorum in. 15, 16) has admirably depicted this state of things : " Piscem Syri venerantur : omne fere genus bestiarum Aegyptii consecraverunt. Jam vero in Graecia multos habent ex hominibus Deos ; Alabandum Alabandi ; Tenedii Tenem ; Leucotheam, quae fuit Ino, et ejus Palaemonem filium, cuncta Graecia; Herculem, Aesculapium, Tyndaridas ; Romulum nostri, aliosque complures, quos, quasi novos et ascriptitios cives, in coelum receptos putant...Haec igitur indocti. Quid vos philosophi? qui meliora? . . . Quare igitur plures adjungimus Deos? quanta autem est illorum multitudo? . . . singulas enim stellas numeras Deos; eosque aut belluarum nomine appellas, ut Capram, ut Nepam, ut Taurum, ut Dionem; aut rerum inanimatarum, ut Argo, ut Aram, ut Coronam. Sed, ut haec concedantur, reliqua qui tandem non modo concedi, sed omnino intelligi possunt? Cum fruges, Cererem; vinum, Liberum dicimus, genere nos quidem sermonis, utimur usitato: sed ecquem tam amentem esse putas, qui illud, quo vescatur, Deum credat esse?"

8. ¹ Orat. de laudd. Constant, ib. B. See also Clemens Alexandr. Admonitio ad Gentes, p. 34. seq.

So Horace Serm. Lib. i. Sat. viii. 1. "Olim truncus eram," &c. Athenagoras Legat. pro Christ, p. 66, gives an admirable account of the first Images, and Image-makers, among the Greeks.

9. ³ So Tertullian, Eccles. Hist, of the second and third centuries, by the Bishop of Bristol, Cambridge, 1826, p. 216. An Image among Idolaters is nothing, until consecrated and a Deity supposed to reside within it. They are then considered as Temples. ([Arabic], Pocock. spec. Hist. Arab. pp. 91, 144, seq.) or Chapels of the Deity. From the following passage of Lactantius (Lib. it. cap. xviii. p. 103,) it is obvious, that Images could not have had place in the Church:..." non est dubium, quin religio nulla sit, ubicunque simulacrum est. Nam si religio ex divinis rebus est; divini autem nihil est, nisi in coelestibus rebus; carent ergo religione simulacra, quia nihil potest esse coeleste in ea re, quae fit ex terra." ...Quicquid enim simulatur, id falsum sit necesse est: nec potest unquam vere nomen accipere, quod veritatem fuco et imitatione mentitur.

10. ⁴ See sect. 63. Book I.----Gr. (Orat. de laudd. Constant, ib.) " katade/smoij;" which, as Valesius shews, ib. notes, p. 255, is a term applied to magical usages. See this note. See also the Prep. Evang. Lib. vi. cap. ix. p. 271. C.

11. ⁵ Lactantius (Lib. ii. cap. xiv.) says of these, that they were originally Angels sent from Heaven to protect and govern men ; but, falling into lust through the temptations of Satan, they at length became his ministers: which has evidently been taken from the Jews. See the Targums on Gen. vi. 2. He further tells us, that the Grammarians say they are so called, as being dah&monej, i. e. knowing. Such is, I think the Boot ([?] originally Boodhi, wise) of the East, to this day. ---- Hesiod also makes them the guardians of men, "fu&lakej qnhtw~n a0nqrw&pwn." (Oper. et Dies. Lib. 1. 122.). This opinion prevails still in the East: and it is affirmed, that whole regions are subjected to their controul, as may be seen in the Dabistan, the Hakk olyakeen ( [Arabic] ), and many other Persic and Arabic works. Lactantius tells us, a little lower down, from Hermes Trismegistus, that piety, consisting in the knowledge of the true God, was sufficient to save men from their evil influence. Porphyry tells us (Prep. Evang. Lib. v. cap. x. p. 197. and Theodoret, Gr. affect. curat. Ed. Gaisford. p. 131.) that they are all evil Demons: their Chief being Sarapis, i.e. Pluto, or Hecate: and (Prep. Evang. ib,) much the same is said by Anebo the Egyptian.

12. ⁶ See Prep. Evang. Lib. i. cap. x. : ii. cap. i. Diodor. Sicul. Lib. i. x ---- xiii. Lactant. Lib. i. cap. viii ---- xv. who prosecutes this argument at much length, and gives us even the philosophical Cicero deifying his own daughter!

13. ⁷ Syr. [Syriac], Gr. Meli/kamqoj, the Phoenician Hercules according to Sanchoniathon, Prep. Evang. Lib. i. cap. x. p. 38. In the

Orat. de laudd. Constant, p. 532. it is written Melka&qaron. The word has been greatly deformed by the Copyists in our text. See the note of Valesius to the above place, cap. xiii. p. (notes) 255.

14. ¹ [Syriac] Orat. de laudd. Constant, p. 533. Ou!swron. Prep. Evang. p. 35. Ou!swron.

15. ² Syr. [Syriac], Orat. de laudd. Constant, p. 533, Dou&sarij: the Dusa&rhj of the Greek and Latin writers, as noted by Bochart, and, after him, by Pococke, Spec. Hist. Arab. p. 106, and which he thinks is the Arabic [Arabic] Dhushara, or Bacchus. See also the note of Valesius ad cap. xiii. Orat. de laudd. Constant, p. 255.

16. ³ Syr. [Syriac]. Probably the 0Obo_d, Uranius of Stephen of Byzantium, as cited by Pococke Spec. Hist. Arab. p. 137, &c. and variously accounted for by him. The passage is found in "Euseb. Orat. de laudd. Constant." p. 532----3. 1Obdon. But see the note of Valesius on this place, ib. p. 255, which is full and valuable.

17. ⁴ Syr. [Syriac] Gr. Za&lmocij, or Za&molcij. See Vossius de Idololatria, Lib. i. cap. xxxix. Herodot. iv. 94. and Photius. The Zalmoxis or Zamolxis, of the Getae. The Syriac does not support the conjecture (pai~dej) of Valesius here. In these cases, the Syriac Translator seems to have taken the termination of the Greek accusative case.

18. ⁵ Syr. [Syriac]. Gr. Mo&yoj. Ovid. Metam. viii. 350. termed Ampycides, as being the son of Ampycus. It. ib. xii. 456. 528. See also Orat. de laudd. Constant, p. 533. Mo&yion, and the note of Valesius.

19. ⁶ Syr. [Syriac]. Gr. 0Amfia&rewn. Laudd. Constant, ib. See the Odyss. O. 244. Hor. Od. iii. 16. Cic. de Nat. Deor. ii. 3. Ovid. Ex. Pont. Epist. Lib. in. 1. 52. &c. Euseb. laudd. Constant. 0Amfia&rewn. Valesius. note ib. 0Amfia&rew. The Trojans also, according to Athenagoras, worshipped Hector and Helen, the Lacedemonians Agamemnon, and Phylonae: and so of others. Legat pro Christianis, at its commencement, So ib. p. 60. Again, ib. p. 63, he gives us the story of the mundane egg ; which identifies this mythology, with that of the Brahmins of Hindustan. So also Theophilus ad Autolycum, Lib. ii., who refers to the "Aves" of Aristophanes as his authority: p. 116. it. Clemens Alexand, Admonitio ad Gentes. p. 35. seq.

20. ⁷ The Greek text, Orat. de laudd. Constant, is defective here, as Valesius has properly remarked, and as some of the MSS. have intimated by inserting the word " lei/pei ". (p. 533. and 255 notes).

21. ⁸ . . ."Quod si ita est, Coeli quoque parentes Dii habendi sunt, Aether, et Dies, eorumque fratres et sorores, qui a genealogis antiquis sic nominantur, Amor, Dolor, Metus, Labor, Invidia, Fatum, Senectus, Mors, Tenebrae, Miseria, Querela, Gratia, Fraus, Pertinacia, Parcae, Hesperides, Somnia; quos omnes Erebo et Nocte natos ferunt. Aut haec monstra probanda sunt, aut prima illa tollenda." Cic. de Nat. Deor. iii. 17."

22. ⁹ "Ergo hi Dii sunt habendi, mortalibus nati matribus? (sc. Apollo, Vulcanus, Mercurius, Hercules, Aesculapius. Bacchus. &c.) Cic. ib. c. 18. Comp. Clemens. Alexand. Admon. ad Gentes. p. 18. seq."

23. ¹⁰ "Jam vero quid vos illa delectat explicatio fabularum, et enodatio nominum? exsectum a filio Coelum, vinctum itidem a filio Saturnum? &c., Cic. ib. iii. 24. From passages of this sort, occurring in the profane authors, it should seem, that the best informed of those times were growing weary of the follies of heathenism. Nevertheless they adhered to these errors, and even defended them : for which Lactantius, very properly castigates them, and Cicero in particular, Lib. ii. ii.

24. ¹ Gr. [Greek] the stealing of women, which proved the cause of so many wars in ancient times. Orat. de laudd. Constant, p. 533. A. B.

25. ² The Greek text of the Orat. de laudd. Constant, leaves us here; but. recurs to this passage, ib. p. 534. D.

26. ³ The most famous instances of this sort was. perhaps, afforded by the Temple of Venus in Cyprus; to which people resorted from all quarters. A similar usage obtained among the Babylonians. Herodot. i. 199.

27. ⁵ The well-known rape of Ganymede, son of Tros king of Phrygia. Ovid. Met. x. 155. shortly details the matter thus: " Rex Superum Phrygii quondam Ganymedis amore Arsit: et inventum est aliquid, quod Jupiter esse, Quam quod erat, mallet." See also Lactantius de falsa Relig. Lib. i. cap. x. p. 34. Edit. 1698. "Illud vero summae impietatis ac sceleris, quod regium puerum rapuit ad stuprum:" seq. See also Clemens Alexand., who recites several such cases. Ib. Theodoret. Graec. affect. curat. Serm. iii. p. 520. seq. And Arnobius adversus Gentes, Lib. i. p. 165. seq. Edit. 1604.

28. ⁶ Rom. i. 27. Our text differs so much from the Peschito, as to warrant the assumption, that it was translated for the occasion. It stands thus: [Syriac]. This place occurs in the Orat. de laudd. Constant, cap. xiii. p. 535. A. That our author has not overstated this matter, is evident from many ancient writers of the greatest respectability. The following is from Cicero, De Nat. Deorum. i. 16. " Exposui fere, non philosophorum judicia, sed delirantium somnia. Nec enim multo absurdiora sunt ea, quae Poetarum vocibus fusa, ipsa suavitate nocuerunt; qui et ira inflammatos et libidine furentes induxerunt Deos, feceruntque, ut eorum bella, pugnas, proelia, vulnera, videremus ; odia praeterea, dissidia, discordias, ortus, interitus, querelas, lamentationes, effusas in omni intemperantia libidines, adulteria, vincula, cum humano genere concubitus, mortalesque ex immortali procreates." Nor, according to Cicero himself, were the philosophers in any respect better. Compare the first few sections of the work, De Natura Deorum. To the same effect, Porphyry in the Prep. Evang. Lib. iv. cap. xxii. p. 172. D. And ib. Lib. xii. cap. xlix. p. 618. Origen contra Cels. Lib. vii. p. 365. Plato in his Republics, Lib. x.---- Much of this noxious sort of matter is to be found in some of the Classic authors still extant, and which are too often put into the hands of our youth, e. g. The Comedies of Plautus, Terence, and Aristophanes; the Epigrams, &c. of Martial and Ausonius, &c.----See Theophilus ad Autolycum, Lib. iii. p. 142. seq.

29. ³ Syr. [Syriac] should perhaps, be the reading of the second word here. The meaning of our author probably is, that the excitement received at these exhibitions was not unlike that---- together with the other things here mentioned,----witnessed in corn parched by a sharp fire: i. e. by having an unnatural stimulus applied, evinced an unnatural action. The whole place however, is obscure.

30. ⁴ So Tatian (Orat. contra Graecos, p. 176. C. seq.) [Greek] " Quid obsecro fit apud vos egregium, aut admiratione dignum? Obscoena verba naso resonante effutiunt, et motus indecentes moventur, et adulteriorum in scena magistros filias et filii vestri spectant," &c. See the notes to sect. 13 above; some good remarks on this subject will be found, cited from Porphyry, in the Prep. Evang. Lib. iv. cap. xxii. p. 172. D. From Plato, ib. Lib. xii. 49. D. seq. In Theodoret, Gr. affect, curatio, Serm. iii. Tom. iv. p. 511. D. seq. See also Theophilus ad Autolycum, Lib. in. p. 149. D. where an admirable lesson to Christians will be found on this point.

31. ⁵ So Eph. iv. 18, 19. " Having the understanding darkened, being alienated from the life, of God ... being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness." Plato seems to have held much the same opinion on these matters, see the place just pointed out. See also Clemens Alexand. Admon. ad Gentes. p. 39. seq.

32. ¹ Such for example, as the labours of Hercules; and, in the present day, those of Buddha, Rama, &c. as abounding in the poetic fictions of the Buddhists, Hindoos, and others. Cicero was so much impressed with the absurdities put forth by the Philosophers, that he confesses, that although he is most willing to receive the truth, yet he doubts, whether it is at all to be found without much admixture of error. His words are, (De Natura Deorum, i, 5.) " Non enim sumus ii, quibus nihil verum esse videtur, sed ii, qui omnibus veris falsa quaedam adjuncta esse dicamus, tanta similitudine, ut in iis nulla insit certa judicandi et assentiendi nota." Plato's opinions on these foolish and abominable stories may be seen in Gaisford's Edit. of Theodoret. Gr. affect. curat. p. 121. seq. Prep. Evang. Lib. ii. cap. vii.

33. ⁴ See the Prep. Evang. Lib. x. cap. i. seq. it. Lib. xiv. cap. ix. p. 740. Also Tatiani contra Graecos Oratio. in its outset, and Theodoret Gr. affect, curat. Serm. i. For a general account of the Philosophers and their chronological succession, see the Prep. Evang. Lib. x. cap. xiv. Diog. Laert. Lib. i. pref. seq. Bruckeri Hist. Crit. Philos. Tom. i. Our author has shewn pretty much at length, Prep. Evang. Lib. ii. cap. i. p. 45 : ib. 460 ---- 168, that the Greeks were great copyists, and even plagiarists, both from foreigners and from one another. So also Clemens Alexand. Strom. Lib. vi. near the beginning: and, on the succession of the Greek Philosphers, ib. Lib. i. p. 300. C. seq. Edit. 1620.

34. ¹ So Epicurus after Democritus, according to Plutarch (de Placit. Philosoph. p. 877. See also their lives in Diog. Laertius.) Atoms are, in our work, termed [Syriac] bodies that cannot be cut: i.e. indivisible. So called, according to Plutarch, [Greek] i. e. It is termed atom, not because it is very small, but because it cannot be cut, or divided. The Syrian translator has availed himself of this, and adopted it accordingly. These atoms had, according to Democritus, figure and magnitude ; to which Epicurus added weight ; without which, as he thought, they could not gravitate. They were supposed too, to be various in form, round, oval, angular, hooked, &c. &c. (See Bruckeri Hist. Crit. Philos. p. 1263. Tom. i.) : which, I suppose, our author intimates when he says, "without extent, or, having projecting parts," &c. Syr.[Syriac]. Matter similar to this will be found in the Prep. Evang. Lib. i. cap. viii. And the whole passage from Plutarch, ib. Lib. xiv. cap. xiv. p. 749. A. seq. which see.

35. ² So also Numenius, Prep. Evang. Lib. xi. cap. xxii. [Greek]. Plutarch ascribes the notion about Rest, to Archidamus, (Laconica Apophthegmata, p. 218. seq. Tom. ii. Edit. 1620) in these words: Kalo_n h9suxi/a : i.e. Rest is good. Again, (ib. Com. repugnant Stoic, p. 1033), he speaks of this sentiment as praised by Hieronymus and Epicurus (see §. 50 below), and blames the Philosophers for adopting it, while they recommended an active life. His words are : [Greek]. And so Diogenes Laertius in his life of Democritus: [Greek]. "Finem vero esse rectum, quietumque animi statum, quam eu0qumi/an vocat, quse, ut quidam oblique interpretantur, non idem sit quod voluptas, rerum secundum quam animus magna tranquilitate constantiaque beatus est, dum nullo metu, nulla superstitione, aut alia quavis perturbatione agitatur. Eandem vero et Eu0estw_ appellat, a bonitate constantiae, multisque nominibus aliis." It should seem also, that he wrote two books on this subject, one entitled, "De sedatione Animi," and the other, " Euesto." See ib. This probably was the origin of the Epicurean tenet, of Pleasure being the chief good. See also Brucker, Hist. Crit. Philos. Tom. i. p. 1177. seq. it. 1200: where we are told, that the pleasure of rest was the Epicurean tenet: that of motion, the Cyrenaic: and, that Epicurus has been greatly wronged, by having been thought a sensualist.

36. ³ Which is but an echo of (Diog. Laert. life of Epicurus), [Greek]

37. ⁴ And so the Hindoos of the present day. Lactantius enters fully, and eloquently on this subject, Lib. i. cap. ii. de falsa religione.

38. ¹ Such, according to Plutarch, was Euripides the tragic Poet; not daring openly to profess his notions, through fear of the Areopagus. De Placit. Philos. p. 880. Vol. ii.

39. ² Much the same thing is said by Athenagoras, Legat. pro Christ, p. 71. D. and in the Prep. Evang. Lib. xv. cap. v. p. 708....[Greek] To the same effect also Theodoret, Serm. de Provid. i. Tom. iv. p. 322. A. Tatian. Orat. contra Graecos, in the outset, and Diog. Laert. in vita Arist. near the end. Theodoret again, Gr. affect. curat. Ed. Gaisford, adds on this subject. [Greek] Inquit enim ad lunam usque Dei gubernationem deferri; quae vero sunt infra lunam fato esse subjecta."

40. ³ Plato, as cited by Laertius, (Lib. iii. segm. 78) makes health, strength, the integrity of the senses, wealth, family, glory, &c. necessary to happiness; but he does not exclude virtue. So also Aristotle, according to Tatian. Orat. contra Graecos. init.

41. ⁴ The opinions of the Ancients on the soul, are given at length in Aristotle's work, " De anima," Lib. i. cap. ii.

42. ⁵ Aristotle, De anima, Lib. n. eap. i. seq. Diog. Laert. in vita Arist. prope finem. Plutarch de Placitis Philos. (p. 875.) [Greek] " Tum ipsa forma, quam vocamus entelecheian." The origin of this he ascribes to Aristotle, (ib. p. 878.) as a principle in nature. [Greek] Aristotle made Entelechia, or form, matter, and privation, principles, &c. But, how this is said to be ascribed to the soul by Aristotle and his followers, may be seen in an extract from Plotinus, Prep. Evang. Lib. xv. cap. x. Edit. Viger. p. 811. seq. and Bruckeri Hist. Crit. Philos. Tom. i. p. 821. seq. Cicero (Tuscul. Qusest. Lib. i. cap. x. 22.), tells us that this was a fifth element with Aristotle: i. e. in addition to those of earth, air, fire, and water: his words are, "Quintum genus adhibet, vacans nomine; et sic ipsum animum e0ntele/xeian appellat novo nomine: quasi quandam continuatam motionem et perennem." See also Justin Martyr. Orat. Parenet. Ed. Steph. p. 13. 1. 15. Theodoret Graec. affect. curat. p. 195. Edit. Gaisford. [Greek]

43. ¹ Lactantius Lib. i. cap. v. 22. Ed. 1698. tells us that, " Aristoteles, quamvis secum ipsa dissideat, ac repugnantia sibi et dicat et sentiat: in summum tamen unam mentem mundo praeesse testatur," which seems to me admirably to suit this place. Brucker,----an invaluable writer on the philosophy of the ancients,----thus speaks summarily on Aristotle, (Hist. Crit. Philos. Tom. I. p. 814. Ed. secund.)

44. ² Again, speaking of the Demonology of Aristotle, he says (ib. p. 831.) "Quibus (i. e. demonibus) an preces et sacrificia offerenda sint,...cautus non explicuit; verisimile tamen, Aristotelem ea inter istas fabulas, ad popellum deliniendum...excogitatas, retulisse." Athenagoras charges him with believing, that the one God consisted both of soul and body ; and that this body was ethereal, or consisted of the Aether. Legat. pro. Christ. p. 54.

45. ⁴ The doctrine here had in view, is thus stated by Aristocles (Prep. Evang. Lib. xv. cap. xiv.) [Greek]. They say that fire is an element of things,----just as Heraclitus did----and that of this (element) the originators were Matter and God,----as Plato had.----But these say, that both are bodies, both the doing and the suffering : while he affirmed, that the first was the active and unembodied cause. They also say, that, after certain defined and fatally appointed periods, the whole world shall be burned, and again be set in beautiful order, &c.----It is added, (ib.) that this fire contains within it, as seed, the properties and causes of all things, past, present, and future. See also, ib. capp. xv. xvi.

46. ¹ So Porphyry, (as cited ib. cap. xvi.) God, they say, is a sort of intelligent fire, which will consume, and pervade all things, &c. which he condemns as utter folly. See also Spencer's note on Origen contra Cels. Lib. i. p. 6. lin. 52.

47. ³ So Arius Didymus (as cited Prep. Evang. Lib. xv. cap. xv.) [Greek]. They term the whole world, with its parts, God. This, they say, is one absolute, living, and eternal being, and God: that, in this all bodies are contained, and that no void (vacuum) exists in him .. that the world is eternal, and is God,----He goes on to say, that with respect to order, Etc. it is begotten, and, as to the infinite periods of time through which it has passed, or is to pass, it is subject to change; and may be considered as a sort of mansion for Gods and men: or as a city of which the Gods are the governours; men the governed.

48. ⁴ Cleanthes affirmed that Zeno, with Heraclitus and others, placed the nature of the soul in sense, or vapour. [Greek]. And again. Souls arise as vapour from things humid. [Greek] Prep. Evang. Lib. xv. cap. xx. D. See the whole of the article, with the refutation from Longinus, ib. cap. xxi.

49. ⁵ The soul, they say, is both generative and perishable; but is not dissolved with the body, but remains of itself for some time: but the souls of the studious will endure till the general conflagration; while those of the ignorant will endure only for a certain period of time. [Greek] Ib. cap. xx. p. 822. B.C. It is added, that the souls of the ignorant, as well as those of the irrational animals, will perish with their bodies. The xxii. Chapter, ib. contains a long and valuable article on these matters from Plotinus.----See also Theod. Graec. affect. Curat. Ed. Gaisford, p. 195. seq.

50. ⁶ There can be no doubt, I think, that this notion, about an universal conflagration, was originally taken from the Bible, and misapplied both by heathens and believers. The first passage occurs in Deut. xxxii. 22---- 24.; the last, 2 Peter iii. 7, which, with all their parallels, cannot by any legitimate interpretation extend to any thing beyond the fall of Jerusalem, and of heathen Rome. In like manner, we have a sort of Millennium and of Antichrist, common to both Mohammedans and Christians, and misapplied by both.

51. ⁷ Syr. [Syriac]. That again Helen and the evils of Ilium. Anaximander also held, that the world would be dissolved and again produced. Prep. Evang. Lib. xiv. cap. xiv. p. 548. B.C. seq.

52. ¹ Syr. [Syriac], Anytus and Melitus. Two persons who were particularly unfriendly to Socrates, and at length brought about Ms condemnation. See Plato's Apology for Socrates, and Diogenes Laertius ii. 38: Tatian. Orat. contra Graecos, near the beginning: and Origen contra Cels. Lib. iv. p.208. seq.

53. ² On this general conflagration, see the Prep. Evang. ib. capp. xviii. xix. p. 820. In the former, Zeno, Cleanthes, and Chrysippus, are said to have been the most ancient teachers of this doctrine.

54. ³ Syr. [Syriac]. Among these Thales the Milesian, Anaximander, Anaximenes, Anaxagoras, Parmenides, Xenophanes, Leucippus, Heracitus, Epicurus, and others. The person, who according to Brucker was peculiarly styled " Physicus" was Strato of Lampsaca, the successor of Theophrastus in the Lyceum. (Vol. i. p. 845. See ib. p. 458. seq.)

55. ⁴ Syr. [Syriac] So Thales, Brucker, &c. ib. p. 465. seq. So the Brahmins of India of the present, and former times. Which is probably nothing more than the Chaos of the Bible. According to Brucker however, it is very doubtful whether Thales was atheistic, grounding this on the requirements of the emanation system. He got his philosophy in Egypt, according to Plutarch; but see the Prep. Evang. Lib. xiv. cap. xiv. the various opinions of this subject, as cited from Plutarch, and followed by the comment of our author.

56. ⁵ This was the opinion of Heraclitus, and Hippasus, who added, that as fire was the origin of all, so should it be the destruction. Anaximander too, according to Plutarch (de Placit. Philos.) affirmed that God was a globe of fire.

57. ⁶ This was the opinion of Anaximenes, while Archelaus made both the air and infinity the origin of all things: Anaximander, infinity only. Pythagoras----the prince of Philosophers----number, and its proportions.

58. ⁷ Empedocles held, that the Elements of all were fire, air, earth, and water; while the Principles were, Friendship and Discord: the one uniting all things; the other dissevering them. For a more particular account of these Philosophers, see Brucker, Tom. ii. Pars. ii. Lib. ii. cap. i. seq.

59. ⁸ In the abominations practised in most of their mysteries, as of Venus, the Eleusinian, &c. of the Phallus in Egypt, of the Fascinus of the Vestals, and of the Lingam of the Hindoos even at this day; many of which obtained among the Gnostics, and do now among the Druzes on Mount Libanus. See also Theodoret, Gr. affect. curat. Serm. i. p. 482.

60. ⁹ These were termed Atheists by the philosophers generally. See Vossius de Idololatria.. Lib. i. c. 3...Brucker, Tom. i. Index Atheus. Lactan. De falsa relig. Lib. i. cap. ii. &c.

61. ¹⁰ To our author's fondness of this philosophy, of First and Second Cause, and to the particularity with which he followed it up, may perhaps be ascribed all the bad names bestowed on him, both by the ancients and moderns. When arguing with the philosophers of his day, he would, naturally enough, seize upon those things which they appeared to hold in common with himself; and might thence be tempted also to adopt their illustrations, to an extent which would prove unfavourable to himself in the end,----a mistake more frequently committed, perhaps, than most men are aware. In his Praeparatio Evangclica he has I think, given good proof of this. In Book vii. ch. xi. and ib. Book xi. ch. xiii. he has shewn, that the Hebrews held, in common with Plato, the doctrine of One only supreme God. Again, Book vii. cap. xii. he gives us what he styles the Theology of the Hebrews on the Second Cause, the second Essence, the Divine power, the first subsistence, THE WORD ( lo&goj ), the Wisdom, and the Power, of God. He then gives (cap. xiii.) the opinions of Philo Judaeus on this subject, which are extremely curious; and then (cap. xiv.) those of Aristobulus on the same. Again (Book xi. ch. xiv.) we have Plato (ch. xv.), Philo, and (ch. xvi.) Plato again, and (ch. xvii.) Plotinus on Plato, (ch. xviii.) Numenius on Plato, and (ch. xix.) Amelius reasoning after St John, on the same subject. All of which, our author affirms, is in strict accordance with the mind of the sacred writers. And, I have no doubt, this is to a certain extent true: and, that these views originated in one common source, viz. the Sacred Scriptures. But then, several passages cited by Eusebius, have obviously been misunderstood by him, e. g. Job xxviii. 20; Ps. xxxii. 6, &c. Others have no authority, viz. Wisd. vi. 24: vii. 22: viii. 1. which are apocryphal. And again, in following out these views, (ib. Book vii. ch. xv. p. 325), he has unhappily adopted comparisons, which have brought upon him the charge of Arianism: although he has, perhaps, said nothing more than many of our own divines have, in the trite comparison, which makes the body of the Sun to represent the Father, the light issuing therefrom the Son, and the warmth the Holy Ghost. This subject will, however, be resumed in our Introduction, and entered into more particularly. This doctrine, of a Second Cause, is also to be found in Clemens. Alexand. Strom. Lib. vii. p. 708. B.

62. ¹ Cicero, nevertheless, accuses him (as our author does) of the greatest inconsistency in these matters, e.g. De Nat. Deor. Lib. 1.13. 20. Ed. 1830. p. 818. " Jam de Platonis inconstantiae longum est dieere..... quod vero sine corpore ullo Deum vult esse, ut Graeci dicunt a0sw&maton...... Idem et in Timaeo dicit, et in Legibus, et Mundum Deum esse, et Coelum, et Astra, et Terram, et animos, et eos quos majorum institutis accepimus: quae et per se sunt falsa perspicue, et inter sese vehementer pugnantia." Of this Maker of the world, Cicero likewise takes notice; and, as it was not unlikely,----circumstanced as he was,----ridicules. Ib. cap. ix. 18. "Audite......non futiles commenticiasque sententias, non opificem aedificatoremque mundi, Platonis de Timaeo Deum: nec anum fatidicam Stoicorum Pro&noian," &c. For a full and accurate account of Plato, his Philosophy, Writings, &c., the reader is referred to Brucker. Hist. Crit. Philos. Tom. i. Index, with the authors cited.

63. ² See the Prep. Evang. Lib. xii. cap. li. p. 626. B. seq. ib. p. 627. B. C. seq. it. 628. B. seq. it. cap. lii.

64. ³ This passage occurs in the Prep. Lib. xi. cap. xvi. and there said to be taken from the Epimenides of Plato. But no dialogue bearing that title is now to be found among the writings of Plato, as Viger has remarked in his notes. (Prep. Evang. p. 51. notes.) It occurs, however, in the Epinomis, §. 9. (p. 30. Edit. Lond. 1826.) ...The place is cited (as Viger also tells us) by Cyril. Alexan. Lib. viii. against Julian, (Edit. Spanh. p. 271. 2.) and by Theodoret, Graecar. affect. Edit. 1642. Tom. iv. p. 499. Edit. Gaisford, p. 89. See also the note to the Lond. Edit, of Plato, as above.

65. ¹ This passage occurs in the sixth Epistle of Plato, (Edit. London, 1826. p. 96.) and is given by Eusebius, (Prep. Evang. Lib. xi. cap. xvi. Edit. Viger. p. 534.) also by Cyril of Alexandria, against Julian (Edit. Spanh. p. 271.), by Theodoret----for the most part----(Graec. affect. curatio. Serm. ii. Edit. 1642. p. 498. Tom. iv. Edit. Gaisford, p. 87.) and by (Clemens. Alexand. Strom. v. pp. 436, 698: and Origen contra Celsum Lib. vi. p. 280. See ib. p. 308. [...]

66. ² The passage here imitated is cited by Laertius, Plato. Lib. in. Segm. 78. [...]

67. ³ Syr. [Syriac] The Bendidi/a e9orth_ of the Athenians, called also Bendi/deia, and Be/ndeia. In the Lexicon to the Timaeus of Plato, Bendis is said to be the same with Artemis (Diana), a Thracian word: and, that Bendidia signifies the feast of Diana, with the Thracians. [Greek] The term occurs in Plato's Polit. (Lond. Edit, p: 326. Tom. vi.----Steph. p. 354.) Eusebius had in view, perhaps, the following passage of Origeri against Celsus, (vii. p. 277.) when he wrote this: viz. [Greek] But they, who wrote such things about the, supreme good, go down to the Piraeus to pray to the Goddess Diana, and to see the celebration of the feast of Bendis. I adopt the reading of Hemsterhusius, which receives no small degree of authority from this place of Eusebius. The place of Plato, is probably that on which the Scholiast has thus remarked: (London Edit. Tom. IX. p. 89.) [Greek]. The allusion here is to the Polit. i. p. 253. Lond. Edit. It stands thus: [Greek]. See the notes here. On which the Scholiast (Tom. ix. p. 67. seq.) gives some further particulars stating, that this feast was common both to the Athenians and Thracians, and was celebrated at the Piraeus on the 19th day of the month Thargelion. [...]

68. ¹ In the Phaedo of Plato, §. 155. Lond. Edit. Vol. v. p. 409, see the notes. It, Lactantius, iii. 20, "de falsa sapientia." See also Spencer's note on Origen (contra Cels. Lib. vi. p. 277. notes, p. 74.), where we are told, that this is to be taken figuratively.

69. ⁵ So also Cicero (Natura Deorum, Lib. in. §. 6.)..." Majoribus autem nostris etiam nulla reddita ratione, credere." And again, as cited by Lactantius: "non esse illa vulgo disputanda, ne susceptas publice religiones disputatio talis extinguat." Lib. ii. cap. ii.

70. ¹ It is probable, I think, that Eusebius had a passage, in a work ascribed to Justin Martyr, here in view: viz. " [Greek]. For Plato indeed, as coming from above, and having seen and learned accurately all things in the heavens, says, that the most high God exists in a fiery essence. Paeren. ad Graecos, p. 12. Edit. Steph.

71. ² Syr. [Syriac]. The "Ideas" of Plato are perhaps alluded to here. See the Prep. Evang. Lib. xi. cap. xxiii. xv. xiii. xlv. it. Lib. xii. xix. p. 593. B.

72. ¹ This argument is also touched upon by Cyrill of Alexandria in his work against Julian. (Edit. Spanh. p. 284.) The Syriac here speaks in the first person, as is usual with Oriental writers: thus, [Syriac]. For not as my opinion, but as theirs: i.e. Plato here makes the statement, not as resting on his authority, but on theirs. See also Vossius de Orig. et prog, idololatrise, Lib. i. cap. xli. p. 15]. and the Prep. Evang. Lib. xiii. cap. i.

73. ² Theodoret (Graec. affect. curat. Serin, v. p. 547: Gaisford's Edit. p. 207. seq.) gives the opinion of Plato very much as it is here stated, but he does not cite this place. I have to thank Mr Professor Schole-field for pointing it out to me: otherwise I fear the work must have gone to press without it. It will be found in the London Edit. Tom. viii. p. 446. Bekk. p. 102. Legg. ix. as follows. [Greek] Our translator does not seem to have read [Greek] in his copy.

74. ³ This appears to be the passage cited from the Apology of Socrates, in the Prep. Evang. Lib. xiii. cap. x. (Edit. Viger. p. 660. B.) thus:----[Greek]

75. ⁴ This is also taken from the Apology of Socrates, and occurs, Prep. Evang. ib. D. as spoken by Socrates:

76. ³ Justin Martyr (Param. ad Graecos. p. 27.) thus introduces a part of this passage;...[Greek]...which, he says, is copied, from the Cherubim of Scripture. This passage, occurring amongst the most fanciful and silly matter of any in Plato, and honoured probably more frequently by citation than any other, is to be found in the Phaedrus (Edit. Lond. 1826.) Vol. i. p. 78, where it stands thus: [Greek] See the notes here. It has been cited by Clemens Alexand. Cohort. ad Gentes. et Strom. v. 598. Sylb. (T. ii. p. 709. Potter) Stob. Serm. v. p. 67. v. 32. Spanheim. ad Julian. Orat. i. p. 119. and Athenagoras, Legat. pro Christ, p. 69, &c.

77. ¹ The same too, and in nearly the same words, is given by Theodoret. (Ib. pp. 475, 490. seq. and 512. seq.)

78. ² Much interesting matter to this effect cited from Plato, will he found, Prep. Evang. Lib. xiii. cap. i. seq. See also Vigor's notes. The place alluded to here, is in the Phaedrus, Lond. Edit. Vol. i. p. 82. See the notes: cited also by Origen contra Cels. Lib. vi. p. 288. Edit. Spencer.

79. ³ These were the followers of Aristotle. See sect. 20 above, also Bruckeri, Hist. Crit. Phil. Tom. i. p. 78, seq. Syr. [Syriac].

80. ² This is taken from the Fourth Book of the Laws [...]

81. ⁴ Allusion is, perhaps, here made to a passage in the Timaeus, (Edit. Lond. Tom. vn. p. 280. seq.)..." [Greek] " Contra vero agentes cogi in ortu secundo, sexu mutato, fieri mulirem, et qui ne tum quidem finem peccandi faciet, qua tenus depravatur, eatenus in brutorum naturam suis moribus similem permutari." Which is a full recognition of the doctrine of the Metempsychosis. See also the Prep. Evang. Lib. xm. cap. xvi. where the same question is discussed.

82. ⁵ Sect. 31, above.

83. ⁶ Passages, it. Lib. xiii. cap. xviii. to the same effect will be found in the Prep. Evang. Lib. xi. capp. xxxi, xxxii. seq. from the Timaeus, &c. The Scripture cited is, Rom. i. 21, 25, but is rather accommodated here, than exactly quoted.

84. ¹ Considerable extracts to this effect are given from the Epinomis, the Timaeus, and the Tenth book of the Laws of Plato, in the Prep. Evang. Lib. XIII. cap. xviii.

85. ⁷ In the tenth Book of the Laws, not far from the beginning, Plato speaks very much as our author does; while he seems disposed to excuse the wanderings of antiquity as to these things. To no one, perhaps, can the words of Ovid be more properly applied ; " Video meliora proboque, deteriora sequor."

86. ¹ That is, came into being such as ours is. See sect. 33, above.

87. ¹ Probably the followers of the New Academy. See Brucker. Tom. i. p. 759. seq.

88. ⁴ Syr. [Syriac]. Pyrrho, who was the originator of this sect. See Diog. Laert. in his life, Bruckeri Hist. Philos. Crit. Tom. i. Pars. ii. Lib. ii. cap. xiii. p. 1317 : and Tom. ii. Per. ii. Pars. i. Lib. i. cap. ii. Sect. ix. p. 627. Suidas sub. voce Pu&r0r9wn, and Pur0r9w&neioi. See also Euseb. Prep. Evang. Lib. xiv. cap. xviii. seq.

89. ⁵ Syr. [Syriac] Gr. e0poxh& This is the term from which the 0Efektikoi/, Ephectics took their name : it is thus given in the Greek by Suidas : [Greek] This place in Suidas is, cited from Laertius, Lib. ix. seg. 70, who gives, le/gw de\, for the le/gw dh_; of Suidas. (Edit. Wetst.) The term (e0poxh_) also occurs Prep. Evang. Lib. xi. cap. iv. p. 512. A.

90. ¹ Delphos, Gr. oi9 Delfoi/. In Phocis, and said to be in the midst of all Greece, and of the earth as its navel, stood this celebrated city and Oracle, near the springs of Castalia.

91. ² Lebadia, Gr. lebadi/a, and leba&deia, was near Phocis in Boeotia: it was famous for the Temple of Jupiter Trophonius, which it contained. Syr. [Syriac]. To the same effect Origen contra Cels. Lib. in. p. 131. seq.

92. ³ Colophon, Gr. h9 kolofw&n. Famous for the Clarian Apollo, who gave responses there. Syr. [Syriac] A city of Ionia.

93. ⁴ Miletus, Gr. Mi/lhtoj, an ancient and large city of Ionia, where there was a Temple of the Didymean Apollo, which was burnt down by Xerxes. Ib. cap. iii. Syr. [Syriac]. Some exceedingly interesting and valuable matter on these, and other Oracles of Greece, as well as of other places, will be found in the Prep. Evang. See the index, under Oracula. Also in Theodoret, Graecar. affect. curatio, Serm. x. Tom. iv. p. 623. seq. The latter is particularly valuable: as is also Origen's account of them, (contra Cels. Lib. vii. p. 333. seq.)

94. ⁵ See Sect. 19, above.

95. ⁶ Ib. Atoms. See also Theophilus ad Autolycum. Lib. III. p. mihi 144 seq. where we have some admirable remarks on this subject.

96. ⁷ See Sect. 20, above: Note.

97. ² [...] There is another passage in Plutarch, which speaks of nourishing the hair as commendable: (Life of Lysander, 1st. par.) speaking of the image of Lysander as, [Greek] well adorning the hair, after the ancient manner, and sending down a noble beard. It is added, as a saying of Lycurgus, that hair made the good still more becoming; the vicious, more frightful. [Greek]. Theodoret (Serm. i. de Providentia, p. 321. Tom. iv.) speaks thus of the beard and hair of the Philosophers, together with the white robe, (tribw_n.) [Greek] Hence we see too, that the tribw_n was white. It was probably woollen, and the same as that worn by the Soofee Philosophers of the East; and so called because made of wool ([Arabic] soof.) It should seem from a passage in Diog. Laert. that it was the moral Philosophers only, who wore their hair long and flowing. In vita Carnead...[Greek]

98. ³ Here again we have the Greek text, as preserved in the Orat, de laudd. Constant, cap. xiii. p. 533. C.

99. ¹ This clause is wanting in the Greek.

100. ² See also Clemens Alexand. Admon. ad Gentes. p. 27. seq. Edit. 1629. This argument is urged, Prep. Evang. Lib. i. cap. iv. p. 4. and the Gr. text found as cited above.

101. ³ This appears to be taken from Philo Byblius (Sanchoniathon,) as preserved in the Prep. Evang. cap. x. p. 40. and Lib. iv. cap. xvi. p. 156, in these words: [Greek]. We are then told, that Israel, who reigned in Phoenicia, and was there only another name for Saturn, had so sacrificed his son Jeud ( 0Ieou&d ); which in the Phoenician language meant "only son," ( mongenou&j ). This is apparently told as being the origin of their custom. We may observe however, that the name Israel is evidently taken from the Hebrew Bible, as is the name Jeud (Judah); for Israel certainly had such son. There is a blunder however, in the application; for, it was Abraham who laid his son on the altar for sacrifice; and that son's name was Isaac, not Jeud. There is, moreover, another blunder here, for Jahid ([Hebrew] Syr. [Syriac]) must have signified only one; or monogenh_j in the Phoenician.

102. ⁴ This is found in the Gr. as above cited, but defectively, and has been taken from Porphyry, Prep. Evang. p. 155. B. [Greek] Part of this is also found in Cyrill. Alexandr. against Julian, p. 128. seq. Edit. Spanh. [...]

103. ⁵ Syr. [Syriac], imitating the form of the Greek case in It is worth remarking here, that Porphyry,----from whom this passage is taken (Prep. Evang. Lib. iv. cap. xvi. pp. 155, 102.)----says, this place was formerly named Coronea, Korw&neia: which appears to me, generally to have escaped the Geographers. This was the Salamis of Cyprus, as the context shews.

104. ⁶ Our March.

105. ¹¹ The Seleucus who spoke of God: a periphrasis for the Greek qeolo&goj. He was, as Viger thinks, (notes ib.) a Grammarian of Alexandria, who wrote commentaries on most of the Poets, &c. and a hundred books on the Gods; and, that on this last account he was termed the Theologian. See also Suidas sub voce. This place is also cited by Cyrill .of Alexandria, Edit. Spanh. p. 128, with considerable varieties of reading from that of Eusebius. [..]

106. ¹ This is an exact translation of the passage preserved in Eusebius (Prep. Evang. ib.), so much so, that the very order, ellipses, &c. of the Greek are followed. [...] ----This Amosis was, according to some, the Pharaoh of the Exodus, Prep. Evang. Lib. x. cap. x. pp. 490, 493, &c.

107. ² This too is found in Porphyry, the Prep. Evang. ib. and Viger's notes, ib. p. 11. it. Orat. de laudd. Constant, ib.

108. ¹³ A disciple and interpreter of Callimachus, and an author of many works both in verse and prose. See Vigor's note (p. 11.).

109. ¹ Syr. [Syriac] See a very curious note on these mysteries. Origen contra Cels. p. 8. line 44. Spencer's notes, p. 11.

110. ⁷ It is not very certain who this was: some attribute this to Gelo, a prince of Syracuse. See Viger's notes, ib. p. 12.

111. ⁸ Syr. [Syriac]. Gr. Douma&tioi. See Vigor's notes. Perhaps the Arabian Doumat 'l Jandal, Arab. [Arabic]. The latter word is, probably a modern adjunct, given by way of distinction. This place (See Pocock. Spec. Hist. Arab. p. 95. Ed. White) was famous for the worship of an idol named Wadd ([Arabic]), our Woden, or the Indian Bhuddha. The sacrifice of the Boy was an imitation, no doubt, of that of Isaac, as were evidently the human sacrifices of Phoenicia, noticed above. Orat. de laudd. Constant, p. 534. A. but defectively.

112. ¹² [...]. According to tradition, Erectheus had two sons and two daughters, all of whom were sacrificed for the good of the State. De laudd. ib., but in some respects differently.

113. ¹³ [...] It was a city of Arcadia, formed out of many inconsiderable neighbouring places, soon after the battle of Leuctra, under the auspices of Epaminondas. See Cellarius Geog. Antiq. sub voce.----Orat. de laudd. ib., omits much here.

114. ¹⁴ [...] The feast of Jupiter must therefore, I think, be meant, and not the lupercalia of Rome, which the translations given of the Greek seem to intimate.

115. ¹⁶ The citation from Porphyry ends here. The words immediately following are those of Eusebius.

116. ¹⁷ [...] This passage is also given in the Prep. Evang. but much more at length, (pp. 158----161.) and is taken from the Bibliotheca of Diodorus Siculus (Lib. xx. cap. xiv.).

117. ¹⁸ Syr. [Syriac] meaning Carthaginians.

118. ¹⁹ [...] Lactantius (De falsa religione Lib. i. cap. xxi.) refers to this in these words: "Pescennius Festus in Libris historiarum per satiram refert, Carthaginienses Saturno humanas hostias solitos immolare, et cum victi essent ab Agathocle rege Siculorum: iratum sibi deum putavisse; itaque, ut diligentius piaculum solverent, ducentos nobilium filios immolasse." He gives some other instances too, which may be added to the above: viz. " Apud Cyprios (See Sect. 55, above) humanam hostiam Jovi Teucrus immolavit: idque sacrificium posteris tradidit: quod est nuper Hadriano imperante sublatum." Ib. cap. xx.----"Erat lex apud Tauros...ut Dianae hospites immolarentur: et id sacrificium multis temporibus celebratum est." (See Sect. 53,64, above). Ib.----"Ne Latini quidem hujus immanitatis expertes fuerunt, siquidem Latialis Juppiter etiam nunc sanguine colitur humano."----" Non minoris insania; judicanda sunt publica illa sacra, quorum alia sunt matris deum, in quibus homines suis ipsi virilibus litant ;...alia Virtutis, quam eandem Bellonam vocant, in quibus ipsi sacerdotes, non alieno, sed suo cruore sacrificant," &c. which is probably the case noticed above (Note 15.) by Eusebius, and is identical with that of the priests of Baal, mentioned in 1 Kings xviii. 28. To this horrid list of vices, Theophilus ad Autolycum, (Lib. m. p. 143. seq.) adds several others too disgusting to be mentioned, and yet many of them recommended by some of the most famous Philosophers! See also Clemens Alexand. Admon. ad gentes. p. 22. seq. which is cited here in the Prep. Evang. p. 157. Similar practices prevailed among the Druids of Gaul and Great Britain as Caesar intimates, as also among the Nomades of Tartary.

119. ¹ The account of this is cited at length in the Prep. Evang. Lib. iv. cap. xvi. p. 158. seq. as taken from Lib. i. of the work of Hallicarnassensis: it occurs also Orat. de laudd. Constant, p. 534. B. with certain variations. This circumstance is said to have happened to the Pelasgi in Italy, and to have been the cause of their migrating into distant countries. We are told, ib. p. 159. B. that Myrsilus the Lesbian relates much the same things as having happened to the Tyrrhenians. The author tells us moreover, that these offerings were made to Jupiter, Apollo, and the Cabiri: [Greek] and, that this decimation of men (young men, it should seem) was called for by the Oracle, and enforced by the magistrates, ----notwithstanding the migrations which hence took place,----until Hercules put an end to it, by commanding that images of men, dressed up as for the sacrifice, should be annually thrown into the Tibur. (Edit. Steph. 1540. p. 16.) It should seem, from accounts now before the public, that human sacrifices still prevail in the East to some extent. In the district of Ganjam in Hindustan, a tribe of natives called Khoonds annually sacrifice a human victim, in order to secure good crops. The Chieftains, it is said, of the different districts, take it by turns to offer this sacrifice annually: at other times, the offering is made to avert, or remove, some evil. These Chieftains then, have a child, sometimes children, purchased, or taken, in their marauding expeditions in the low country, to bring up for this express purpose: the more full grown and perfect, the better. This victim is put to death by the blow of an axe: the blood is sprinkled on the Idol, which is the image of a Peacock,----carved in wood,----with three heads. The body is then divided into as many parts as there are districts, and again into as many small pieces as there are families, who bury each his portion cither in his house, or about his fields. It is stated in a Paper in "the Journal of the Asiatic Society," No. xiii. p. 136, that "this horrid custom ...is in a fair way of being entirely rooted out by the vigorous measures of Lord Elphinstone." The writer of the same paper, tells us of mounds in Southern India, which he thinks are composed of the ashes of sacrificial victims. His words are (ib. p. 1,35.)----"I must admit, though reluctantly, the possibility of some of them being the remains of great sacrifical holocausts performed by the Rishis of old in their solitudes, since the ancient annals of the country abound in allusions both to bestial and human sacrifices... on a fearful scale of magnitude." He alludes (ib.) to the Druidical sacrifices made formerly in our own land.

120. ¹ As indeed the marauding tribes of Turcomans, Tartars, Bedouins, and others in the East still do.----Orat. de laudd. Constant, ib. D. but with certain discrepancies.

121. ² This is said also in the Preparatio Evangelica, (Lib. i. cap. iv. p. 10. D.) and is there advanced with reference to the Roman Empire being consolidated under Augustus, and thence enjoying----under one comprehensive government----a peace, unknown to it before. So also here, Book in. Sect. 1. seq. and Book v. Sect. 52.

122. ³ The Kings enumerated in Joshua xii. 24. are in the Heb. Bible thirty-one, in the Sept. Greek twenty-nine, in number. Our author thought it sufficient, perhaps, to give the round number thirty.

123. ⁴ Syr. [Syriac]Cellar. Geogr. Antiq. Tom. ii. Lib. iii. cap. xiii. p. 316. The Bethshan of the Old Testament. Jud. i. 27, &c. situated not far from the Lake of Gennesaret.

124. ⁵ [...]. So named by Herod in honour of Augustus. See Cellarius. Geog. Antiq. p. mihi 112. with the authorities there cited.

125. ⁵ This paragraph was probably in the mind of Theodoret, when he wrote the passage, (Serm. x. de Oraculis, p. 633. Tom. iv.) commencing at line 10 from the bottom. Our author here refers to the wars of the Canaanites with one another, and with the Jews, as related generally by Josephus.----This place is not without its obscurity.

126. ⁷ See Prep. Evang. Lib. v. cap. i. p. 178. D. Syr. [Syriac]. lit. Heads of places.

127. ¹ This seems to assign the origin of Idolatry to Egypt: the plains of Shinar (Gen. xi. 2. seq. comp. Rev. xvii. 5.) seem to me to lay a better claim to this. Egypt may, indeed, have adorned it much with its science : hut so did Babylon. (See Is. xlvii. 12, 13. it. ib. xiv. 12----14. with the Commentators on these places.) Greece perhaps got much of its Idolatry from Egypt, while the East was more particularly supplied with this from Bahylon. See also Vossius de Idololatria, passim.

128. ¹⁴ The places of Thucydides here referred to, will be readily found by consulting the Indexes of the best Editions of that writer.

129. ¹ This is taken from Herodotus, Lib. i. c. xlvii. who gives it thus : [Greek].  To which three other lines are added. See the notes in the best editions here. The passage is alluded to, and commented upon, by Oenomaus in the Prep. Evang. Lib. v. cap. xx. p. 210. seq. It is cited ib. p. 230. B. with a few variations, (see Vigor's notes in each place,) as it also is in Origen contra Cels. Lib. ii. p. 63.

130. ² The particulars here referred to, will be found in Herodotus, 1. c. et seq. On these Oracles, generally, see the Index to the Prep. Evang. (sub voce " Oracula," Viger's Edit.) Theodoret, Serm. ix. Graec. affect. curatio, &c.

131. ³ Herodot. Lib. i. lix. lxiv. Syr. [Syriac]

132. ¹² Syr. [Syriac]. The Orchomenians. But I can find no account of this in the histories. An argument not unlike this is urged at length by Cicero (de Nat. Deor. in. 32 - 33. seq.), where Pisistratus is also adduced as an instance either of weakness or wickedness in the Gods.

133. ¹ Matt. xii. 33. The reading here, as elsewhere, differs slightly from the Peschito.

134. ² On this subject, generally, see the Prep. Evang. Lib. vi. Prooem. p. 236. seq. and cap. vii. Theodoret, Graec. affect. curat. Serm. vi. p. 562. Clemens Alexand. Strom. Lib. iv. p. 495. C. Lactant. Lib. in. cap. xxix. Our author against Hierocles, p. 541. Edit. 1628. Plutarch, Libellus de Fortuna, and Ephrem Syrus, Tom. ii. Syr. et Lat. p. 451. seq. where our form [Syriac], is applied again and again.

135. ² According to Plutarch,----who lived in the times of Trajan, and wrote a very valuable work on the failing of the Oracles (De defectu Oraculorum),----excepting Lebadia in Boeotia alone, the Oracles had every where become silent, and their fanes ruined. His words are: (Prep. Evang. Lib. iv. cap. xvi. p. 205.)... [Greek] This is followed (ib.) by an account from the same author, of the general decay of demoniacal influence, which, according to him, commenced in the times of Tiberius Caesar:----the very time,----as Eusebius proceeds to remark----when our Lord cast them out, and declared that he saw Satan fall from heaven like lightning. He tells us too, (ib. p. 164. D.) that human sacrifices, which had every where prevailed, entirely ceased in the times of Hadrian----when the Christian religion had become generally known----as noticed above.

136. ¹ Syr. [Syriac]. This is, no doubt, the Arridaeus, Ar0r9idai~oj of Diodorus Siculus : who, as he says, was the son of Philip, now received the name of Philip, and was made king. His words are:... [Greek]. (Bibl. Tom. viii. ii.) The authors, therefore, of the Universal History are wrong when they say, that this man was the Son of Roxana, and named Alexander.

137. ³ Eusebius does, nevertheless, give a passage from Porphyry, (Prep. Evang. Lib. iv. cap. xvi. p. 204.; see also p. 238.) in which Apollo is made to speak of their failing. The context, however, in this case is sufficient to shew, that this revelation was not put forth until the thing foretold had come to pass. This is followed (ib.) by a quotation, noticed above (par. 7C.), from Plutarch, on the general failing of the Oracles. See Viper's notes on both.

138. ⁴ Yet it is certain that very many intimations of " the coming of the Just One" had got abroad among the heathen; and, of this, the Preparatio Evangelica of Eusebius presents many striking examples. Libb. ix. x. &c. see also the Oratio Constantini ad Sanctor. caet. cap. xviii. seq. These however, did not originate with the Oracles. ---- All this was indeed, foretold by Isaiah (chap. xvii. 7. &c.) according to Theodoret. Edit. Gaisford, p. 395, and fulfilled in the times of Constantine. See ib. p. 412. seq. where he more than intimates that ALL had been fulfilled, just as our author has done in many places.

139. ¹ De laudd. Constant, ib. p. 517. D. seq.

140. ³ This is, perhaps, an allusion to Jer. xxxi. 22, where the Syriac Peschito text has, The Lord createth a new thing in the earth, [Syriac]

141. ⁴ Alluding, perhaps, to 2 Cor. iv. 6.: or, it may be, to the term Wisdom of God, 1 Cor. i. 24., so frequently given to Christ in this work.

142. ⁵ Cicero adduces the tyrant of Sicily, when he had robbed the fane of Proserpine at Locris, and was sailing homeward with a prosperous gale, saying these words: "Videtisne, amici, quam bona a Diis immortalibus navigatio sacrilegis datur?" A similar thing is said of Gelo, and the Olympian Jupiter (ib. Nat. Deor. iii. 34.), and also of Aesculapius, &c. Lactantius too, ---- a contemporary of our author, ---- makes some pithy remarks on this subject. Lib. ii. cap. iv. p. mihi 108. seq. as also does Clemens Alexand. Admon. ad Gentes. p. 34. ---- If it be said that, neither does revealed religion put forth vindictive powers, on occasions of insult offered by unbelievers, the answer is this : Revealed religion did put forth miraculous powers vindicating its own authority, when it was necessary it should do so. To do so on every occasion, would answer no good end. Unrevealed religion never has, and never could, when it wanted it most, do this. This is the true distinction : and it is an adequate one.

143. ⁷ Most of the statements made here, will also be found in the Prep. Evang. Lib. i. cap. iv. pp. 11, 48, 275 ---- 279, &c. See also Orat. de laudd. Constant, p. 53.5. A. B. which will enable us to ascertain the intention of our author here, where he is occasionally obscure. This first is cited from Diodorus Siculus (Prep. Evang. p. 48. D.) in these words : . . [Greek]

144. ⁸ Ib. p. 11. it. 275. C. where we are told, that the Persian laws allowed

allowed marriage with sisters, daughters, and mothers, on the authority of Bardesanes. See p. 279. ib.

145. ¹ As just cited from Bardesanes. And, in his days, many of these things were practised in Media, Egypt, Phrygia, and Galatia, as carried thither by the Magi.

146. ² See Viger's note (ib. p. 25. " para_ Pe/rsaj") Bardesanes too, (ib. p. 276. D.) charges the Philosophers of Greece with this detestable crime)... [Greek] (Ib. p. 277.) This is said to have been practised under the sanction of the laws in Gaul. That Socrates, the most virtuous of all the Philosophers, was addicted to this practice, many ancient authors of respectability may be adduced to shew: and Theodoret with others asserts, that it was recommended by Plato in his Republic. See Theod. Graec. affect. curat. Serm. ix. p. mihi 618. I). Tom. iv. Viger is certainly mistaken when he imagines that the Zerasdas of Theodoret, means Plato ; it being self evident, as I think, that the Persian Zerdusht, ([Arabic]) or Gr. Zoroaster, must have been intended. Notes to the Prep. Evang. p. 25. seq. where it may be seen, that Autolycus accuses both the Epicureans and the Stoics of the same crime. Caesarius imputes the same to the Chaldaeans and Babylonians, (ib.) See also the Prep. Evang. (p. 11.) and Theodoret, Gr. affect. curat. Ed. Gaisford, p. 472. seq. It may be doubted perhaps, whether some of these charges can be substantiated. See Luzacii de Theodoreto judicium, prefixed to Dr Gaisford's work. ---- These abominations are again touched upon, Demonstr. Evang. Lib. iv. cap. x. p. 361, and Origen contra Cels. Lib. v. p. 248. seq.

147. ³ These particulars seem to be resumed more specifically near the end of this section. Our text has [Syriac] here, for [Syriac] I presume. I have, therefore, translated it by in sepulchres : alluding, perhaps, to the sacrificing, and otherwise destroying, of children.

148. ⁴ So, in the Prep. Evang. (p. 11. C.).. [Greek] (See also Plutarch, Tom. ii. p. 409.) So also Bardesanes, who attributes this to the Medes, &c. (ib. p. 277.) [Greek] Theodoret says

on the same subject:...[Greek] (p. 615. see also p. 614.) See also Cicero. Tusc. Quaest. Lib. i. cap. xlv.

149. ⁵ So Bardesanes. (Prep. Evang. p. 275. B.) [Greek] See also Viger's Note, (p. 25.) where much interesting matter, to this effect, is collected together, it. Orat. de laudd. Constant, p. 535. B.

150. ⁶ This is applied to the Scythians, generally, in the Prep. Evang. (p. 11.) in these words [Greek] Bardesanes affirms that there is also a people in India, who indulge in cannibalism, (ib. p. 278. D.) [Greek]

151. ⁷ This seems to be applied to the Derbices of Persia, (Prep. Evang. ib. p. 11.) and the Massagetae...[...]

152. ⁸ This, according to Euseb. (l.c.) and Theodoret, (l.c.) was done by the Tibareni. Theod. [Greek]

153. ⁹ Mention is made of this (Prep. Evang. ib.) in these words, [...] Lit. Nor, as formerly, do they cast over the aged with a snare (noose, &c.) A practice, perhaps, not unlike that of the Persian hunters and warriors, who threw a sort of noose, ---- called the [Arabic] Camand, ---- over the head of the animal they wished to take. [...]

154. ¹⁰ So the Hyrcaneans and Bactrians (Prep. Evang. pp. 11, 12, and Theodoret as above.)

155. ¹ So the Caspians (Prep. Evang. ib.) and Bactrians (ib. p. 12.) Strabo Geogr. Lib. xi. p. 356. Edit. Casaubon.

156. ² This, according to Theodoret, (Graec. affect, curat. p. 615.) was done by the Scythians: [Greek] So Ibn Batuta tells us (Travels, p. 220,) that he saw, at the funeral of the Emperor of China, six favourite Mamluks, and four female slaves all buried alive with him! See also Prep. Evang. (ib. p. 156. C.)

157. ³ So the Indians, as Bardesanes tells us, burned the wives, together with the dead body of the husband, on the funeral pile (Prep. Evang. p. 277. D.), just as it is the practice still in Hindustan. See also Plutarch, Tract. [Greek] Tom. ii. p. mihi 499. See also Origen contra Cels. Lib. v. p. 254. seq. as given by Celsus himself.

158. ¹ Alluding perhaps to the case of David. 1 Sam. xvii. 34----36.

159. ² Not unlike this Porphyr. ad Boeth. Prep. Evang. Lib. xi. cap. xxviii. p. 556. C.

160. ¹ See our author's Eccl. Hist. Lib. ix. cap. viii.

161. ² See Prep. Evang. Lib. vi. capp. i-iii. p. 236; where cap. iii. we have a poem from Porphyry on the conflagrations of the Temples. See also ib. Lib. III. cap. ii. p. 134. D.

162. ¹ [...] Eusebius, Prep. Evang. (p. 134. D.) This (Simson's Chron. p. 640) happened A. M. 3457; his words are, " A Pisistratidis incensum prodidit Philochorus apud Pindari Scholiastem ad Od. 7. Pyth. Non multo post ab Alcmaonidis instauratum."

163. ² Syr. [Syriac]. It has been affirmed by some, (Simson. Chron. A. M. 2948,) that the Amazons first built this Temple ; others deny this, and state that one Cresus, with Ephesus the son of Carter, built it: while Strabo makes Chersiphron its first builder. I have met with no account, however, of it having been destroyed by the Amazons.

164. ³ Syr. [Syriac] Strabo, however, Lib. xiv. p. 440, tells us, that it was Herostratus, who, to secure fame to himself, burnt it the second time. See also Valerius Maximus, Lib. viii. cap. xiv. Extern. 5. This was the Temple in which the image that fell down from Jupiter (Acts xix. 35.) was said to be preserved: which image, according to Pliny, was made of ebony by one Canitia. (Lib. xix. cap. iv.) So the authors of the Universal History, and, after them apparently Rees's Encyclopedia, Art. Diana. But, I can find no such thing in Pliny, nor any statuary of the name of Canitia. The words of Pliny are (Lib. xvi. 79), "De ipso simulacro Dea? ambigitur: ceteri ex ebeno esse tradunt. Mucianus ter consul, ex his qui proxime viso scripsere, vitigineum, et nunquam mutatum septies restituto templo."

165. ⁴ So Thucydides, Lib. iv. 133; not unlike this too, Pausanias Descript. Gr. Lib. vii. cap. v. This happened (Simson's Chronicon. p. 769.) A. M. 3582----which see.

166. ⁵ This Temple was, according to Herodotus, very rich, and more ancient than that of Delphos, and was burnt by the Medes in conjunction with the Thessalians, Lib. vni. 33. Eusebius, however, speaks of an invasion and burning by the Thebans which was, perhaps, on another occasion. See also Pausanias, Graec. Descript. Lib. x. cap. xxxv. This happened A. M. 3658. (Sims. Chron. p. 905.)

167. ⁶ This was, according to Strabo, (Lib. viii. p. mihi 244.) one of the finest works of Phidias. It was made of ivory, in a sitting posture, and so large, that if standing the Temple could not have contained it, its height would have been so great. See also Pausanias, Lib. i. cap. xviii. This Temple was once destroyed by an inundation of the sea. Pausan. Lib. in. cap. ix. I can find no account of the destruction of this statue by lightning. See Prep. Evang. p. 135. A.

168. ⁷ An account of this is found in Herodian, as happening in the times of Commodus, (Lib. i. 14.) He first tells us, that the Temple of Peace suffered by lightning after many prodigies had appeared in the heavens, with pestilences, &c. on the earth. [Greek] " Maximum autem nefas cum in praesens dolorem attulit, tum in futurum pessimo augurio universos conterruit. Nam cum neque imbres ulli neque nubes, tantumque exiguus terrae motus antecessisset, seu nocturni casu fulminis, sive igni aliquo in ipso terrarum motu velut extrito, totum de improviso Pacis templum consumptum incendio est: quod unum scilicet opus cunctorum tota urbo maximum fuit atque pulcherrimum: idem templorum omnium opulentissimum...inter qua; etiam Vestae templum, sic ut Palladium quoque conspiceretur: quod inprimis colunt atque in arcano habent Romani, Troja (ut perhibent) avectum." See also Xiphilinus near the end of Commodus. The Temple of Fortune at Rome is said, by Zosimus, to have been burnt in like manner. (Lib. ii. Constantinus et Licinius.) The Temple of Vesta was also burnt in the first Punic wars. See Dion. Hallicarn. Lib. ii. p. 94. Edit. 1546, where this Palladium is also spoken of. See also Clemens. Alexand. Admon. ad Gentes. p. 30-85. seq. and Pausan. Lib. v.

169. ¹ [...] Xiphilinus tells us in his Epitome of Dion, that in the times of Titus, the Temples of Serapis and Isis; the Septa; the Temple of Neptune; the Baths of Agrippa; the Pantheon ; the Diribitorium; the Theatre of Balbus; the Scena of Pompey ; the houses of Octavius, with the books; the Temple of Jupiter Capitolinus, with the adjoining Temples, were all destroyed by fire, which the Historian thinks were Divine, rather than human, occurrences. (Edit. Sylburg. Ed. 1590. p. 827.) See also Prep. Evang. Lib. in. cap ii. p. 134. D. seq. It. Simsoni de Sibyl. Vaticin. disquis. col. 1712.

170. ² [...] This happened in the times of Domitian, of which Suetonius (Lib. xi. cap. xv.) gives the following account. [...] &c. We are told in the next chapter, that on consulting a German soothsayer concerning this lightning, he was told that it portended a change of things. Which harmonizes well with the general expectations those times. The soothsayer, however, appears to have lost his life, on account of this answer. Comp. Tacit. Hist. Lib. iv. 54, and Simson, Chron. Cathol. pars. vii. p. 1674. The Capitol was also burnt in the year before Christ, 80, together with the Chapel and Sybilline books. Simson, Chron. A. M. 3923.

171. ³ In like manner in the Orat. de laudd. Constant, cap. xiii. p. 535. C.

172. ¹ To the same effect Origen contra Cels. Lib. ii. p. 79.[...]

BOOK III

THE THIRD BOOK OF (EUSEBIUS) OF CAESAREA.

1. BECAUSE ¹ then, human life had undergone a change, through the things already mentioned, to a state henceforth of peace and rest, and had been prepared to receive the perfect doctrine relating to God; well again, did the common Saviour of all, the only (begotten) WORD OF GOD, the King of all, shew forth the divine revelation of Himself by very deeds, and at the time which was suitable. For, immediately and at once, when He appeared in the world, those things which appertained to the ancient service of Demons, were undone by the overthrow as it were, of (some ruinous) war-engine; tidings announcing good things were preached to all nations, and God who is over all, the Propitiator of the children of men, was announced. The whole error of a plurality of Gods was also overthrown, and all the operations of demons were forthwith cast aside. Men again were no more sacrificed ; nor were the slaughterings of human beings, which from former times had ruined the world, (persevered in). Nor again, were there multitudes of Rulers, Princes, Tyrants, and Governours of |156 the people. Nor again, existed those things, on account of which wars, and the reduction of cities, had been set on foot in every city and place: on the contrary, one God was preached to all men : the one empire too of the Romans had extended itself over all : and the peaceless and uncompromising enmity, which had so long been the portion of the nations, came to an entire end. And, as the knowledge of the one God, and of one just and righteous conduct resulting therefrom, was, by the teaching of our Saviour, delivered to all men; so also one king, at one and the same time, was established over the whole Roman empire, and a profound peace prevailed in every thing. At once too, and at one period, as it were at the intimation of the one God, two singular advantages sprung up among mankind ; the Instruction that was in righteousness, and the Empire of the Romans. For formerly, this error of the Demons had grievously enslaved the nations: and, as the whole had been divided into many (parts), some taking Syria by way of portion; others bearing rule in Asia; others, in Macedonia; others cutting up and seizing upon Egypt; others, in like manner, upon the country of Arabia: the race of the Jews again, had possession of Palestine². And, in every village, city, and place, they were, as from madness (and) like marauders and demoniacs in reality, careful (only) about warfare and contention one against another;--of which enough has already been said.

2. But (now), two great Powers sprung fully up, as (it were) out of one stream; and they gave peace to all, and brought all together to a state of friendship : (namely) the Roman Empire, which, from that time, appeared (as) one kingdom ; and, the Power of the Saviour of all, whose |157 aid was at once extended to, and established with, every one. For, the divine superiority of our Saviour swept away the authority of the many Demons, and many Gods; so that the one kingdom of God was preached to all men Greeks and Barbarians, and to those who (resided) in the extremities of the earth. The Roman Empire too,-- since those had been previously uprooted who had been the cause of the rule of many--soon subjugated all (others), and quickly brought together into one state of accordance and agreement, the whole race of (man). And, behold ! it henceforth brought together such a multitude of nations, as soon to take possession (of all), even to the extremities of the earth; the teaching³ of our Saviour having, by the divine power, already prepared all parties, and established (all) in a state of equanimity. And this is indeed a great miracle to those, who set their minds on the love of truth, and are unwilling to be envious against that which is good. For at once, was the error of evil Demons put out of sight; and, at the same time, did the enmity and contention of the nations, which had always existed, lose its power: and again, at the same time, was the one God and the one knowledge of Him, preached to all men through the teaching of our Saviour: at the same time too, was the empire of the Romans⁴ established among men; and, at once, was the (state or) the whole race of man changed to (that) of peace; and all, professing a common brotherhood, betook themselves to the instructing of their own nature. Forthwith too, they became born, as it were, of one (common) Father, and as the children of the one God ; of one Mother too, righteousness and truth; and so received they one another with the salutation of peace, that henceforward the whole creation was nothing less than as one household, and as a race governed by one law. It was (now) practicable too, that any desiring to send, for the purposes of merchandise, and to proceed, whithersoever he pleased, to do this with the greatest facility. Those of the West could come without |158 danger to the East: and again, those who were here (in the East) could proceed thither as to the house of their own fathers, according to the words of ancient prophecy, and of many other burdens of the Prophets, which we have not now leisure to mention, excepting these respecting our Saviour, the WORD OF GOD, which proclaimed thus: " He shall have dominion from sea to sea, and from the rivers to the extremities of the earth⁵:" and again, "In his days shall righteousness spring forth, and abundance of peace⁶ :" and again. " They shall beat their swords into ploughshares, and their spears into reaping hooks⁷, and nation shall not lift up the sword against nation; nor shall they learn war⁸."

3. These things were foretold in the language of the Hebrews, (and) have been published a very long time ago: they are now in our times witnessed in their operation, confirming the testimonies of those ancient declarations⁹. If then, thou desire other proofs of the excellency of the truth, (shewing) that it is not of mortal nature, but is the word of God in truth; and (that) the "power of God," the Saviour, has been revealed in the world, not by words (only), but by deeds; accept thou of them. |159 Open the eyes of thy understanding, unbar the doors of thy mind; and let thy soul be wholly collected within thee. Consider and ask thyself, as if thou wert interrogated by another, and thus investigate the nature of the things (to be brought before thee).

4. Who, of those that ever existed, is the mortal man, King, Philosopher, Lawgiver, or Prophet, whether Greek or Barbarian, who bore all this pre-eminence,--not after his death, but while he was still alive, and drew breath;-- and could effect so much, that he should be preached throughout the whole earth ? and, that his name should fill the hearing, and tongues of every people upon the face of the whole earth ? But this, no man has done excepting our Saviour alone, who said to his disciples by word, and fulfilled it by deed: " Go and teach all nations¹⁰." He said (also) to them,--what He had foretold and previously revealed,--that it was necessary His Gospel should be preached throughout the whole creation, for a testimony to all nations¹¹. And, with the word, He brought the deed also to pass: for, immediately,--and not at a great distance of time,--the whole creation was filled with His words !

5. Now. What can he have to say on this matter, who dares to oppose the truth; since the testimony which is by means of the sight, is better than that which is by any sort of words? But, if thou give up this first (sort of proof), betake (thyself) to the latter: and now consider with thyself,--

6. What mortal nature has ever appeared, which appointed like Him, by word only and not in writing, laws that were just and pure, and sent these same forth by the hands of His disciples, from one extremity of the creation to another? and, Who so opened out His doctrines throughout the whole earth, that immediately and day by day, the instructions which it was becoming should be delivered by Him, were sufficiently preached in the hearing of all men, Barbarians at once, and Greeks? But, if thou seek, thou shalt find no other: for this is a work, resulting from the power of the Saviour of us all, alone.--Nor will this |160 persuade him who is not to be persuaded. Let the same then say to us, for we are willing to learn--

7. Who, of those who have been praised for the wisdom of their observances, has ever so delivered the barbarous and brutal of barbarous nations, by his merciful laws, that those who became (His) disciples among the Scythians, feast (now) no more on human beings? nor, among the Persians, take their own mothers (as wives) ? others too cast not their dead to the dogs? nor do others deliver up those that are aged for strangulation ? nor are other brutal and beastly things allied to these, done with others¹²? But these are only small proofs of the revelation of the Godhead of the Saviour of us all. Look now also at others, and consider with thyself:--

8. What mortal man, of all the Princes at once, and Kings, and Armies, and Companies, and Inhabitants, and Nations, ever existed during all these periods, who added this also (to his exploits), that even those who were thought to be Gods by the many, should wage war with Him,--and who at all times did wage war with Him;--but, that He shewed his pre-eminence so far to exceed that of man, that day after day there was exultation, and (that) His doctrine took effect throughout the whole world ?

9. And, Who is that other (person) who, since the life of man was set up, ever sought to constitute a people after his own name;--a thing never yet heard of:--and this, not in a corner, or obscurely in some part of the earth, but in the whole earth under the sun; (and) did so settle by the power of the rule of his Godhead, and so complete his wish, that he delivered the knowledge of the one God who is beyond the heavens, the King of the whole world, together with his fear, to all men on the face of the whole earth, to the nations both Barbarian and Greek ?

10. Who ever set about to teach, and, after he had so engaged himself, brought, as in this marked instance, the matter to its right effect ? and forthwith, through his |161 own efforts, so made known his undertaking, that by the love of God, he closed rather the mouths than the doors of all; and proclaimed God who is over all ? He commanded moreover, that all nations should truly acknowledge Him alone ? And, because he willed that which was acceptable to God, He deigned to give His aid and assistance to him, who was his own ambassador ? The doctrines therefore, accompanying this preaching, were delivered; they were also received into the hearing of all men, and they were by deeds confirmed!--How they were, see thou, and consider;--

11. What other person ever arose (as the sun) with his rational light to the souls of men, and so prepared them to laugh at the error of the Demons of their forefathers, that they no more attached the divine name to wood, stone, and matter that is inanimate ?

12. What other, excepting our Saviour, persuaded the Egyptians,--more attached as they were to the fear of Demons than any other people, and from whom came the error of a multiplicity of Gods to the Greeks,--that henceforth they should be no more (so) infatuated, and no more give that venerable name to beasts, reptiles, noxious and irrational animals; but should acknowledge that one God alone who is above all, and contend for his righteousness in every sort of death ?

13. And Who invisibly, and by the powerful means and force of his doctrine which was every where preached, drove out as evil beasts, from among his own human flock, that injurious and destructive family of Demons, which from ancient time had ruled the whole race of man; and, by means of the exciting power of Idols, had put forth innumerable errors among them, so that these Demons should no more give out their divinations at the springs and fountains ? Nor again, should any earthly spirits, leading the world astray, implicate mankind in error ? The fountain therefore, that was in Castalia became silent, as |162 did the other which was in Colophon¹³: other fountains of divinations also became silent; the Pythian, the Clarian, the Nemean; that in Delphos, and Miletus; that in Colophon, and in Lebadia, of which (last) so much was boasted from ancient times. To the doctrine of Christ did they all accede. Where are (now) Amphilocus and Mopsus? There is not a man in (either) place! Where are Amphiaraus and Aesculapius¹⁴? Where is that (Image) of Ammon, and (which was) in the Desert of Lybia ? All these Gods have crept under the earth, being alarmed at the name of our Saviour¹⁵! not unlike those their Princes who could not, when He went about among men, bear the rays of his Godhead¹⁶, but grievously complained, crying |163 out, " What have we to do with thee, Jesus " (thou) " Son of God," and saying, " Art thou come before the time to torment me? We know thee who thou art, that thou art the Holy One of God¹⁷." The Egyptian Demons therefore, when hearing that the doctrine of our Saviour was preached in the whole of their land, confessed that they themselves were nothing ! They gave up accordingly the places subject to their customs to be destroyed, together with (their) Fanes and Images, and betook themselves to flight¹⁸ and departure; driven away as they were by the Divine power. The divinations too of every place were destroyed ; and the Christ of God alone, and the one only God who was preached by him to all men, became the object of divine worship.

14. What other (person) moreover, has, like this our Saviour, given such power to those who have, in purity and sincerity, arrived at the life of excellence and of wisdom which has been delivered by Him, that they should by calling on Him, and by means of pure prayers offered up through Him to Almighty God, cast out that superabundance of evil Demons from the human body ?

15. What other too, except Him alone, has granted to those who draw near to Him. that they should perform the rational and unbloody services which are (offered) by means of prayer, and the secret (use of) the Divine |164 announcements ? and, on which account He has appointed, throughout the whole creation of man, altars without fire, services worthy of God, the setting apart of Churches, and, that intellectual and rational sacrifices should, by means of rites becoming the Deity, be put forth to that one God alone, who is the King of all nations ?

16. Who moreover, tacitly, and by means of His invisible power, has abolished those sacrifices which were completed with blood, impurity, smoke, and fire ? -- those abominable shrines also for the slaughter of men ; and so provided, that human sacrifices should no more be offered, and these things be no more done ? -- that the writings of the Greeks also should attest, that it was not from ancient times, but (only) after the divine teaching of our Saviour, in the times of Hadrian¹⁹, that human sacrifices ceased throughout the whole earth ?

17. Since then, all these are clear proofs confirming the divine power of the Saviour of us all, Who is he whose soul (partakes) so much of iron, as not to give his testimony to the truth ? and to confess His divine and living (active) power ? For it is of the living, and not of the dead, that these deeds are. For the visual perception of something distant is, they say, (the effect) of some thing (really) visible. |165 

18. The Race therefore which contended with God, disturbed the life of man, and introduced, led on, and could effect much, has suddenly, lately, and but a short time ago--because driven out from among men,--been cast to the earth, as an object deserving of the utmost contempt, breathless, motionless, speechless, and again, bereft both of utterance and of remembrance !

19. This mortal nature therefore, and again that which has no proper existence, is (as) nothing. And that which is (as) nothing, is likewise inoperative. But, (as to) Him who acts at all times, and is every moment operative, and is more potent than any living creature, How can He be supposed to have no proper existence, although not visible to the bodily eyes? But, discrimination is not by the senses; nor do we try the terms of art, the perception of doctrines, nor yet the mind of man, by the bodily senses: much less can man ever see with the eyes the person, or the power, of God. Nevertheless, these things may be known from the effects of their (several) operations. On this account, it is our duty to inform ourselves respecting the unseen power of the Saviour of us all, to prove His works, and to distinguish, whether we ought to confess that the things which have hitherto been done by Him, are of one living; or, whether we are to affirm, that they are of some one, who had no proper existence; or, whether this same thing be foolish, and the question respecting it inconsistent. For, he who has no proper existence²⁰ in all his parts, has, it is clear, no proper existence at all, and is unable either to act, or to effect any thing. Such is the nature which is dead ; while that opposed to it is living.-- But, it is now time we should investigate those works of our Saviour which appertain to our days, and to take a |166 view of the living (effective) works of the living God. For the living works of God are life indeed. Learn (then), what those things are about which thou enquirest, and Him (at the same time), who lives in His works.

20. Some²¹ of the contenders with God did, but a little while ago, rebelliously, forcibly, and with a mighty hand, so rase to the foundation and overthrow His houses of prayer, that the churches disappeared: by every means too, they made war with Him who is invisible to the eyes, attacking and reproaching (Him) with innumerable injurious expressions. But He, while unseen, secretly avenged Himself of them. And they again (felt this), not by one intimation from God (only). They (I say) who, but a short time before, were delighting themselves and happy;-- they who were worshipped by all men, as if they had been Gods, and who, during the revolutions of many years, gloriously administered the affairs of their rule: for before they made war with Him, they had the most perfect peace and friendship (with all) ; but when they became changed, and dared to contend with God, and arranged their Deities before them in battle array against Him who is our (God), in order that (these) might be their strength;-- (then), forthwith--in one moment--and at the intimation of God, and through the power of Him with whom they had contended, did all they who had been thus daring, suffer punishment, so that they gave in to Him on whom they had made war, turned their backs (in flight), and confessed His Godhead ! They allowed also, and persuaded, that (men) should boldly do the reverse of those things which were from ancient time. He therefore quickly |167 established throughout the whole earth the signal mark of victory, and adorned (it), as from the first, with Temples which were pure, and distinguished (set apart) as for the prayers of the whole creation; so that He consecrated holy and dedicated places, in every village, city, place, and even in the deserts of the Barbarians, to the One God (and) King of all; -- to Him who is the Lord of all²²;-- that He might hence dignify the things (so) set apart, with the name of Him who was their Lord. Nor was it of man, that (this) happy appellation fell to their lot; but it was of Him who is Lord of all, that hence they were each dignified with the name of "the House of the Lord²³." Let any one who wishes then, stand forth in the midst and learn, who it was that, after all this subversion and destruction, raised up on high from the earth, buildings such as these throughout the whole creation; and who it was, that vouchsafed to afford to these things, of which every hope had been cut off, a renovation far better than they formerly had! Nor was the great miracle of THE WORD, which renewed these, delayed until after the death of those who contended with God, but (took place) during their stay in the world. Those very persons (I say) who rased (the churches), did by their words and writings preach the new birth, which directly opposed their own (former) darings : and this they did, not |168 when enjoying rest, so that any one should imagine that it was of the friendship of men; but when driven forth by the stroke of God.

21. He then, even after all these storms of persecution, did, by means of sharp calamities and His divine teaching, so enlighten and set up throughout the whole creation, men zealous of the life of wisdom, multitudes both of men and of ministering women, and of congregations of virgins, that they (all) were (thus) established throughout the whole of their lives in perfect holiness.

22. Who moreover persuaded women, multitudes of children, and of men, voluntarily to suffer the privation of food and of wine for many days ? to sleep on the earth ? to have recourse to a hard and robust discipline, coupled with chastity ? and made them exchange the food of the body, for those spiritual and rational provisions of the soul,--the one for the other,--which are obtained by the divine reading ?

23. And, Who taught men, barbarian and rustic, as well as women, children, and innumerable multitudes of heathen slaves, to despise death ? to be persuaded that their souls were immortal ? that the eye of justice was open, viewing the deeds of all men, just and unjust ? and to hope for the judgment of God ?--That it was, on account of these things, their duty to be careful as to the life of righteousness and temperance ? And, that if they were |169 not so, they could not otherwise be brought under that yoke of righteousness, which hitherto had been brought into operation by Him alone whom we call God ?

24. But, let us dismiss these things, and let us otherwise approach him whose mind is (as) the rock; and let us interrogate him thus, with the questions (growing) out of these things (following):--O bring thou forth the word of reason, not from a heart implicated in error²⁴, but advancing (this) as the fruit of the intelligent and rational soul; and, having meditated much, say between thyself and thy soul,--

25. What other, of those preached of from ancient times, ever did like Him who is called God by us, become known, established, and declared, by the enouncements from above of the Prophets many ages ago, among those ancient friends of God, the Hebrew family ?--those (I say), who also previously delivered in writing, in the divine scriptures, the place of His manifestation, the time of His advent, the manner of His life, His power, His words, and His deeds?

26. Or, Who so suddenly appeared as an executor of vengeance against those who dared to oppose Him, that, upon the Jews acting (thus) impiously, He forthwith dealt out punishment by means of His unseen power on their whole nation ? and overthrew to the foundations, both their place and rule ?--For He at once levelled to the ground, both their Temple, and their sacred (things) !

27. And Who, like this our Saviour, has clearly foretold the things that respected the impious (Jews), and respecting the Church which was established by Himself throughout the whole creation, and in the very things themselves? and has shewn their confirmation in their effects?--who said of the impious (Jews), "Behold, your house is left desolate²⁵; nor shall stone remain upon |170 stone in this place, which shall not be thrown down²⁶." And of His Church He said; " Upon this rock I build my Church, and the gate-bars of Hell shall not prevail against it²⁷ ?"

28. And this also, that He should change men poor and rustic, from the occupation of fishing, to that of rule ? and, that He should make these into Lawgivers, and Teachers, of the whole creation of man ? How is it to be imagined by thee, that He then (so) made the promise by word, and brought it to pass in deed, that He made them "Fishers of men?" He gave them moreover, all this excellency and power, that they should compose and complete Books; and, that they should give such confirmation to these, that they should be received throughout the whole creation, in the languages of both the Greeks and Barbarians ? and, that in all nations they should be taught, and believed, as containing the written words of God²⁸?

29. And, How does it appear to thee, that He should foretel what was about to take place ? and should previously testify to His Disciples, that, because they should give their testimony to Him, they should come before Kings and Governours: and that they should be punished, and undergo grievous torments²⁹?--

30. And this also, that He should so prepare them, that they should voluntarily suffer ? and, that they should |171 so firmly arm their souls with the armour of righteousness as with adamant, that they should be seen (engaged) in conflict against those who opposed them ;--How does not this surpass all description ?

31. Nor was it only, that He impressed on the souls of those who (immediately) followed Him such power, that when, having clone nothing worthy of death, they willingly underwent every species of punishment and torment, for the sake of the righteousness of that God who is overall; but also, on those who received (it) from them; and so again, on those who came afterwards; and on those even to this present, and (who live) in our own times;--How does this not transcend every sort of miracle³⁰ ?

32. Besides, Which of the kings ever remained prosperous in his rule, throughout all this length of time ? And, Who is he, who so conquered after his own death, and established the mark of victory over his enemies, that he subdued every region, place, and city, both of the Greeks and Barbarians? and beat down, by the hidden and invisible power of (his own) right hand, that which opposed him ?

33. But³¹, the chief of all the things that have been mentioned, is that peace which was, by His power, supplied to the whole earth; of which we have already said what was proper. And, What mouth of the calumniator would not (the consideration) close, that love and concord so ran together with His doctrine in (effective) operation, into all nations ? and, that the peace which took place among the nations throughout all the world, and the word, which was sown (as seed) by Him among all nations, had formerly been so foretold by the Prophets of God ? But a (whole) day would be too short, were I to attempt to collect and shew within it, the open proofs of the divine power of the WORD OF GOD, the Saviour of all, which have been put forth up to this time. So that there never was a man at any time, no not among the Greeks, who has shewn forth such transcendent and divine power as He has, who has been preached to every man, and is the Saviour of all, and the |172 only (begotten) WORD OF GOD who is above all. But, Why do I say "of men ?" when behold! no such nature as His has appeared upon earth, even of those who have been named Gods by all nations? If (not so), let him who wishes shew (this): let every existing Philosopher too come forward and tell us, What God or Hero has at any period, or ever, been heard of, who delivered the doctrine of eternal life, and of the kingdom of heaven, --a thing not of recent occurrence,--to mankind, as this our Saviour (has done) ? who has caused innumerable multitudes, throughout the whole creation, to be instructed in His own doctrines of wisdom ? and has persuaded them to follow after the life which is heavenly, and to despise that which is of time (only) ; and to hope for the heavenly mansions, which are kept for the souls that love God?

34. What ³² God or Hero is it, that has ever so fully arisen (like the sun) and given light from the East even to the West by the bright rays of his doctrine, that, immediately and with the swiftness as it were of the course of the Sun, all the nations of the earth (thence) rendered to the one God, one and the same service?

35. What³³ God or Hero is it, who ever contended with all the gods and heroes both of the Greeks and Barbarians, and laid down a law, that not one of them should be thought a God ? and, having so legislated, persuaded (men of this) ? and who, when they all afterwards waged war against Him, being one and the same, overthrew every power opposed to Him; and shewed that He was superior to all, both gods and heroes, that ever existed, so as to be called throughout the whole creation of man, and by all people, the ONLY (begotten) WORD OF GOD ? |173 

36. What God or Hero was it, who ever delivered to all nations dwelling on the great element of the whole earth,--to those on the land, and on the sea³⁴,--that they should make a feast in holiness, both of the body and the soul, on the day of every week which is called among the Greeks the Sun's day³⁵? And, that they should assemble themselves together, not that their bodies should hear-- but their souls--that it was by means of the divine teaching, they should live ?

37. What³⁶ God or Hero was it who, when they so made war with him, set up, as our (Saviour) has done, such a mark of victory in opposition to his enemies ? For they ceased not to contend both with His doctrine, and His people, from first to last: while He, being invisible, secretly overthrew them, and advanced His own, together |174 with the houses of God, to great glory ! But, Why should we wish to circumscribe by words, the divine powers of the Saviour of us all, which exceed all description ? When behold ! should we remain silent, the things themselves would cry out to those, whose souls have ears ?

38. This³⁷ is strange indeed, and something not to he imagined; at any period too, it must be a singular thing (which) He brought to this world of mankind, and, that the only Son of God should in truth, ever have appeared to those that are on the earth:--and that the whole race of man should through Him, receive one who should in his own (human) nature, so introduce him to the righteousness which is true, that henceforth there should be set up throughout the whole creation of man, places for instruction in the Divine enouncements and teaching ; and that men, barbarous and fierce, should so change their minds to peacefulness, that the rational disposition of their souls should receive of His virtue; and, by His means, acknowledge their Father who is in heaven, with the Saviour of all, the ONLY (begotten) |175 WORD OF GOD, the King of all; and that to Him, and through Him who is the Cause of every good thing, they should so render the praises that are due, and the blessings and thanksgivings which are right, that henceforth the righteous praises and thanksgivings, which are suitable to the companies of the Angels that are in heaven, should also be put up, day and night, by the inhabitants of this element of earth !

39. These acts, therefore,--pertaining to salvation, and advantageous to the world, and to the Divine Manifestation of THE WORD OF GOD among men, as well as innumerable others like them, on account of which he came into the world of men³⁸--He performed not in His usual manner, that is, incorporeally; for, He had acted throughout the whole world secretly, and, by these his works, shewed both to them who are in the heavens, and to them who are on the earth, His innumerable operations. But recently, (he has done this) in a manner foreign to His own custom. For He has, by means of a mortal vessel,--not unlike the king, who (acts) through an Interpreter,--openly declared His edicts and methods of government among men; in order that He might evince His providential care for mortals, by that which was like to themselves, (and) that they might find life. But, as it has been seen that not one, but many were the causes, why the Saviour of all made His Divine manifestation among men; it becomes necessary, that we should also say in a few words, in their order, why He availed himself of this human vessel, and came for the purpose of ruling among men. How then, could the Divine, concealed, invisible, and untangible, Essence,--that unembodied and incorporeal mind, THE WORD OF GOD,--otherwise exhibit himself to men immersed in the depths of evils, and the corporeal substances (of nature), seeking God upon earth, but otherwise not finding Him;--or, being unwilling to search after the Maker and Creator of the whole creation³⁹, --if not by means of (some) human compound, and in some form known to ourselves, and, as it were by an |176 Interpreter ? For otherwise, How could the eyes of the body look upon the incorporeal nature of God ? And, How could mortal nature discover Him who is concealed, (and) invisible, whom they knew not from the multitude of His works ? On, this account therefore, He required a mortal vessel, a help which would comport with the conversation (had) among men; because, this would be agreeable to them ; for they say, "Every thing loves its like ⁴⁰." For, just as some great king might stand much in need of an Interpreter, who could enounce his words to the inhabitants of both countries and cities, whose understanding (of languages) was diverse; so also did THE WORD or GOD,--who was about to be for the healing of souls,--that He should exhibit himself in a body, and upon the earth. He would want a Mediator, not unlike an Interpreter, and a bodily compound. And this would be some human instrument, by means of which He could make known to men, what those concealed (properties) of the Godhead were. Nor was it (this) alone, but also that He, the compassionate WORD OF GOD, should exhibit Himself to those who delighted in the sense of things seen, and were seeking God by means of inanimate Images, and carved Idols; and imagining, through (mere) material bodies, that there was a God; but, from the infirmity and deficiency of their minds were giving to men, mortal in their nature, the name of Gods. On this account, He prepared for himself a Temple more holy than all ; a bodily vessel, and sensible habitation, for the rational Power ; an Image pure, and in every thing excellent, and more honourable than the whole of inanimated images⁴¹. For that which was of inanimate |177 matter, and in the form of an Image of brass, iron, gold, ivory, stone, or wood, was fabricated by the hands of artificers of (mere) matter, altogether for the residence of Demons, and to administer to the error of fools. But the Divine Image, variously adorned by the wisdom of the Divine Power, partook of life and of the Essence which is intelligent: the Image, filled with every excellence,--the Divine Image, the habitation of THE WORD OF GOD, and the holy temple of the holy God,--was prepared by the power of the Holy Ghost, in order that He, who resided therein, might become known among mortal men by means of one who was their equal, as it were by an Interpreter; but who should not fall after the manner of their passions, nor be bound in the body, as the manner is with the soul of man : nor yet, when appearing small (in reputation), should undergo any change on that account as to his Godhead. For⁴², as the rays of the sun's light suffer nothing from their filling every thing, nor when they permeate the unclean bodies of mortals; so, in a far higher degree, the Power which is incorporeal, THE WORD OF GOD, suffers nothing in its own Essence, neither is it mutilated, nor is it ever diminished, when, incorporeal as it is, it permeates that which is corporeal. In the same manner therefore, the Saviour of all presented himself to every man (as) the helper and Saviour, by means of the human vessel which He put forth, just as the musician⁴³ (does), who is willing to shew his skill by means of his lyre. History too among the Greeks teaches (us), that Orpheus moved by his song every sort of animal, and pacified their angry feelings by means of a hollow instrument, the strings of which he struck. This is moreover sung in the assemblies of the Greeks; and it is believed, that an inanimate lyre soothed both the animals and trees, and so changed even the oaks that they became imitators of music. This (personage) |178 therefore, filled with all wisdom and all prudence, THE WORD OF GOD, put forth every sort of healing for the souls of men which had been reduced to all kinds of evil. He took into His hands the instrument of the musician, the work of His own wisdom : this He struck with His hand, (producing) songs and sweet strains to rational man, not to animals that are irrational; and healed⁴⁴, by the medicines of His heavenly teaching, every kind of the fierce, both of the Greeks and Barbarians, as well as the rude and beastlike passions of the soul; and did, as a skilful physician, shew by the aid⁴⁵ of one of their equals, and who was like to themselves,-- to the souls which were implicated in disease, and seeking God among bodies and substances which were elemental,--God in man ! Nor again, was He less careful as to the body, than He was as to the soul. For He provided, that the things which He did by means of the Body⁴⁶, should be apparent to men's bodily eyes; (that is) that they should see astonishing miracles, signs, and (other) divine powers. And again, He preached to the hearing of the body, these doctrines through a bodily tongue⁴⁷. All these things therefore, He delivered by means of the Body which he bore,--as it were by an Interpreter,--to those who otherwise could not,--except only in this way,--be made sensible of His Godhead. These⁴⁸ things too, were (thus) administered by the will of His Father: He still remaining with His Father, as He was before, immaterial, incorporeal, (and) unchanged as to His (eternal) Essence. Nor did he suffer corruption from His |179 (former) nature; nor was He confined by the bonds of the body ; nor was He here, only such as His human vessel was ; nor was He restrained from being in other places of (this) whole: on the contrary, even then, when He conversed among men, did He fill all things: was with His Father⁴⁹ and was in Him; and then also, He fully and providentially took care of all things, whether in heaven, or on the earth. Nor was He ever, as we are, withholden from being near to every thing; nor was He hindered from acting, after His own divine manner. On the contrary, the things that were of Himself He gave to man; but, those which were of man, He took not. Of His divine power too, He provided for mortals; while from His participation with the mortal, He received nothing. Neither⁵⁰ was He who was incorporeal, polluted when born in the body. Nor again, did He who was impervious to passion, suffer in His (eternal) Essence, even when mortal nature had been assigned to Him. For, neither does he who strikes the lyre become in any thing subject to suffering, although the instrument should be broken, or the strings be cut: in like manner too, we do not say when punishment is inflicted on the person of a wise man, that the wisdom of the wise man, or the soul which is in his body, is either cut off, or consumed. So, much less is it right we should affirm, that the Power of the Divine WORD can receive any thing like loss from the sufferings of the body. Nor, does any thing forbid our affirming that,-- since, in our example, the rays⁵¹ of the Sun sent down from heaven to earth, permeated the clay, mire, and every sort of impurity,--the light was therefore in no respect polluted, although these things received light from its splendour. For the light did not (thus) become clay, nor did the Sun become polluted, by its commixture with (such) body; because these things are not foreign in their nature to bodies. |180 But⁵² He,--who is immaterial and incorporeal, THE WORD OF GOD, who is both the life, and intelligent light,--impels, by the divine power which is incorporeal, every thing He approaches, both to live and to remain in this rational light. In like manner also, the body to which this is near becomes sanctified; and quickly does He enlighten it: all diseases too, pains and sufferings, pass away (from it) ; and that which was defective is supplied from (His) fulness. On this account He gave up His whole life, at one time exhibiting His image under sufferings like those common to ourselves; at another, revealing himself, God THE WORD, in great and astonishing works and acts, as God. And, when He foretold something by His prophetic words which should come to pass, He likewise exhibited Him who was invisible to the many, THE WORD OF GOD, by works, and by astonishing deeds; by signs, wonders, and extraordinary powers (put forth) : and again, instructing the souls of men by the divine doctrines, He prepared them to draw near to the heavenly city which is above⁵³, and to hasten to those their fellow-citizens there, as to their own brothers and equals : also, to know their Father who is in heaven, and the excellency of their kind, which is of the Essence that is intellectual and rational: teaching them also, that they should no more err, but henceforth so live in all purity and holiness,--so (I say), that they might make their departure hence to that place easy, and without hindrance; and, that they should be prepared to receive forthwith, with the companies of the holy Angels, everlasting life with God the King of all, and the light which cannot be described, and the kingdom of heaven.

40. Thus therefore, the ONLY (begotten) WORD or GOD, who availed Himself of a human instrument, and set up His own Interpreter, administered every thing for the healing of men by the will of His Father; still remaining immaterial and incorporeal, just as He formerly was, with His Father⁵⁴. By means of a man also. He shewed forth |181 God to man, through mighty acts and wonderful works. In the divine Power and in true Wisdom, He scattered His doctrine (as seed); and taught these things, with others allied to them. Nor became He inferior, from what He did: nor, (as so) doing, became He the less dignified from what He taught and delivered.--The doctrines of life and words of light, He laid not down in any book of paper, nor in the perishing skins of animals; but He inscribed on the very souls of His disciples, as upon intellectual tablets, the doctrines respecting the kingdom of God. In the whole of His instructions on heavenly things, hidden enouncements, and which had never before been heard, were delivered. It was also by means of these things, that He taught that the souls which were on the earth, were beloved of God; delivered the memorial of the life that is with God the Father, in heaven; and also, stirred (men) up to cry in prayer and to say, "Our Father who art in heaven," and, that they should be cognizant of their family which is above. If then, thou art desirous of being a partaker in the contemplation of these things, there is no feeling of jealousy hindering thy approach to the hearing of the Scriptures of His Disciples, and to the knowing of His record in all its parts, both as to His deeds and words ; so that thou mayest in truth, view God, and THE WORD OF GOD ; and see, how He existed by means of an Interpreter with men, in the example of (His) sufferings ; how He, who was immortal, conversed with mortals; how the Image (of God), which is incorporeal, became vested with the nature which is human: and, how the Image of God, which was in Him, moved (Him): how He sent forth enouncements, and made public the Divine teaching; and (how) the Saviour of all, healed every sort of disease and infirmity: and, how ready He was, in whom there was no sin, to good works; and, how those things which eyes had |182 not seen, and which had not entered into the hearing of men, He delivered in mighty deeds; and thus made His Disciples to approach the very summit of excellency with God; made them wise through the power which cannot be described, and constituted them true preachers of His Godhead. Thus again He healed those, whose souls were corrupted by every sort of sin; at one time, inflicting the sufferings (which were) helpful and right⁵⁵; at another, delivering a view of the mystery and doctrine of His Godhead to those who were able to receive it. And, What need is there we should say, how easily and well, and with (what) just rebuke, He received those who were enemies to the truth : at once healing and instructing even these, by the open enouncement of His words ? and, how meekly he presented His person to all as a helper, and as long suffering and passive ? as a Physician also, not of souls only, but also of bodies ? On this account, the name of JESUS was previously imposed on our Saviour⁵⁶;--which is a Hebrew word, designating JESUS as the Physician⁵⁷ of all. Now, the (propriety of the) imposition of the name designating healing on Jesus, He evinced by the works (which He did); for He instructed the souls of men by the Heavenly doctrine, while he healed the Body of all sufferings, pains, and infirmities, by the power of the healing WORD. At one time, He cleansed the leprous in body⁵⁸: at another, He cast out by (His) command the Demons that (possessed) men⁵⁹: and, again at another, He freely healed those who had been reduced by disease ! At one time also, to him-- whose body was debilitated, and all his limbs powerless,-- |183 He said by word only, "Arise, take up thy bed, and walk⁶⁰;" and this (man) did what He commanded ! And again at another time, He gave the perception of light to the Blind⁶¹! And thus again, at another, a woman⁶²,--who had been afflicted with an issue of blood, and had during the revolution of many years been reduced by her complaint, seeing that great companies were round about Him, and not allowing her to kneel and pray that she might be healed of her complaint,--thought, that if she could but touch the border of His garment, (she should be healed) ; she accordingly pressed in, and touched the border of his garment; and at once, she was both healed of the evil, and immediately became healthy; bearing (away with her) a mighty proof of the power of THE WORD OF GOD ! Another man⁶³ also, the servant of a king,--because his child was grievously afflicted,--fell down before Him, and He forthwith took and healed him ! There was another again, the chief of a synagogue⁶⁴ of the Jews, whose daughter (He restored) ; but this was after she was dead ! And, What need can there be, that we should tell how another arose⁶⁵ by the power of the Saviour of all, who had been dead four days, hearing only the voice of the all life-giving WORD which called him ? Or, how He made His paths upon the sea as upon dry land, causing His Vessel to traverse the back of the waters⁶⁶? Or, how⁶⁷ when His Disciples were sailing and the storm was against them, He rebuked the sea, the storm, and the winds;--gave the commandment by word; and they were instantly silent, so that they were wrought upon, as by the voice of their Lord ? (How) He so filled⁶⁸ and satisfied five thousand men,--when there was with them a company of many women and children,--with five loaves, that they took up an entire remainder which would suffice to fill twelve baskets ! To Whom is not this astonishing ? and Does it (not) likewise challenge the inquiry which relates to his unseen power ? |184 

41. Let any one therefore who will, take up the true faith, together with the open proof of the revelation of our Saviour's Divinity, from many other great miracles; and particularly from this,--if he will also consider,--that He foreknew by the divine power what should come to pass, and openly foretold the great change to His better (doctrine) which should take place among men throughout the world; and also predicted, that He himself would be the doer of this: and from these very deeds, let such place faith in (this) His promise. Many other great and evident proofs of His Godhead moreover, (afforded) in many things similar to these, will any one, carefully enquiring, find from His predictions with their fulfilment: which we ourselves shall also examine in this work at the proper time. But, that which we now have before our eyes,--that our discourse may not lengthen itself greatly out, so as to detain thee upon all His mighty works--is the death, which (His) Interpreter,--the clothing of THE WORD OF GOD, and the Image that was openly revealed,--underwent, and which (event) every one acknowledges.

42. This His death therefore, which has been made public, was (so) accompanied by the miracle, that it was unlike that of the rest of mankind. For it was not, that He perished by disease, by strangulation, or by fire; or was, even on the cross itself, cut off by the sword, as a mark of victory, in the manner of others who are evil-doers; nor yet, did he suffer less than any one of those whom they usually put to death; for He suffered a death of violence: but He himself alone, by his own will, delivered up His Vessel to those (his) accusers; and forthwith He raised Himself from the earth ;--

43. For said (the Evangelist,) "He cried out greatly, and gave up His Spirit to His Father⁶⁹: and (so) effected a release from His soul, and made His departure from the body. On this account, He had previously delivered this same His death to his disciples, when teaching (them) and saying; "No man taketh my life from me;" and, "I have power to lay it down:" and again, "I have power |185 to take it up⁷⁰: and again, "I am the good shepherd, and I know my own, and my own know me; and I lay down my life for my sheep⁷¹." The cause of His death too, He establishes in a few words, when saying, that, "Unless the grain of wheat fall into the earth and die, it remaineth alone ; but, if it die, it bringeth forth much fruit⁷²."

44. Having then, delivered representations of this sort respecting His own death, He effected the release from his soul, and made (His) departure from the body. After this, His body was taken up by his acquaintances, and was consigned to (its) due interment. Again on the third day, He resumed that (being) from which He had before, by the exertion of His own will, departed. And again, He shewed to his Disciples the selfsame person, both in body and substance, just as it formerly was:-- to them (I say) with whom He conversed a little, and with whom He remained a short time. He was then taken up whither He was before : and, before their eyes, did He make his departure and ascension to heaven, in order that they, to whom He had delivered (His) pledge as to deeds, might be made the Teachers of the fear of God who is above, to all nations.

45. Now⁷³, What can be wanting after these things, except that we should state the cause of THIS, which was the chief of all ? I (now) speak of the close of His life, which has been spoken of by all; of the manner of His passion, and of the great miracle of His resurrection after |186 death. After viewing these things then, let us now come again to our proofs; and let us confirm these same by open testimonies. He availed Himself therefore, of a mortal Vessel,--for the reasons already given,--as of an Image becoming the Deity; and this He both put forth into life, and by means of this, as some great king by means of an interpreter, He performed every thing that was worthy of the Divine Power.

46. For, if He had done otherwise,--after His dealings among men,--so as not to have been seen, and had suddenly taken flight, and secretly stolen away His Interpreter; or had, in escaping, been careful to convey away His Image from death; or again, had led on that mortal (being) by means of His person, to corruption and perishing ; He would have seemed to the many (but) as a spectre.

47. Nor could He have done any thing, which it was right He should do, as being the LIFE, the WORD and the POWER of God; having given up His Interpreter to corruption and ruin.

48. Nor, could those things which He did against the Demons, (or) in His contention with death, have been worthy of completion.

49. Nor could it have been known, where He remained.

50. Nor could it have been believed by those, to whom He had not delivered (it) ;--nor had it been seen,--that His nature was superior to death.

51. Nor, could He have delivered mortality from its own (mortal) nature.

52. Nor, could He have persuaded His disciples to despise death. |187 

53. Nor, could He have established a hope of the life that is with God after death, with those who drew near for (the reception of) His doctrine.

54. Nor, could He have fulfilled the promises of His own words; nor have given to the prophecies, which went before respecting Him, a due fulfilment.

55. Nor⁷⁴, could He have overcome in the last conflict of all, which was opposed to the death that exists in all these things. For it was above all things right, that this mortal vessel should, after it had completed the service which it rendered to THE WORD OF GOD, obtain to itself an end worthy of God, (and that this) be through this same ordinance of death. For, there were two things resting upon (this) consummation ; (viz.) either, that He should deliver up (His vessel) to entire corruption and destruction, and (so) make His whole conflict, and egress from this world, matter of shame; or, that He should afford proof, that this same was superior to death; and (so), by the divine power, make immortal that which was mortal. The first however, was incompatible with the promise. For, it is not the property of fire, to be cold; nor, of light, that it be dark : neither is it of life, that it should die; nor, of THE WORD OF GoD, that He should act with impropriety. For, What cause could He have, who promised life to others, for being unmindful of His own vessel when subject to corruption:--for delivering up His Image to destruction, and for surrendering the Interpreter of His own Godhead, to the corruption of death ?--for Him to do so, who had |188 previously promised to those, who should take refuge in Him, the life which is impervious death ? This (one) then, of two things was necessary :--this, I say, that He should shew him (His Interpreter) to be superior to death. And, How was it, that it was necessary He should do this ? Secretly, and by stealth ? or, openly before all men, and manifestly? But, if this fact had taken place covertly and secretly; it would then have remained unknown, and unprofitable to man. But, as it was preached (to all), and heard of by all; it afforded to all, the advantage which (grew) out of the miracle. Well therefore,--because it was necessary He should shew His vessel to be superior to death,-- did He also do this, not secretly, but before the eyes of (all) men. He escaped not from death; for this would have been pusillanimous, and it would have been thought that He was inferior to death. But, by this contention with Death as with a contemporary, He established the immortality of that which was mortal; and, this last conflict which was for the salvation of all, secured (for all) the life which is immortal. For this was done, in the first place, against the Demons, for the destruction of the error of a multitude of Gods, when He began to be known among men. It also appeared particularly necessary to Him, that, as He was to make His circuits among the flocks of men, He should immediately, (and) in the presence of all, drive out the enemies and haters of mankind,--as being the princes of wickedness, and like to cruel and fierce beasts, those (I say),--who had, from former times and falsely, been esteemed Gods. He therefore, |189 THE WORD OF GOD, immediately led out His Vessel into the land of these enemies and haters,--that (land I say), which the words of mystery style "The Desert" as (being) destitute of every good thing; and there "forty days, and as many nights⁷⁵," He wrought and performed those things of which no mortal knew, and which the eyes of man did not see. The testimonies however of prophecy teach, that to these things the declarations of the prophetical Scriptures agree, where it is written, that "Jesus was led of the Holy Ghost into the desert, that he might be tempted of Satan. And He was there forty days and forty nights⁷⁶, and was with the wild beasts⁷⁷." And, What are these but the |190 princes of the Demons, whom the Holy Ghost has said are,--and has named by way of figure,--"Serpents" "Adders" "Lions" and "Dragons" on account, of the similitude to the viciousness of each of these: (saying) "Thou shalt tread on the serpent and adder, and shalt trample on the lion and the dragon⁷⁸?" The other things also which were done in the desert, this declaration intimates, saying thus in the person of the Vessel which He bore, " His truth shall gird thee (as) a weapon: neither shalt thou be afraid of the fear of the night, nor of the arrow that flieth by day; nor of the thing that walketh in darkness: nor of the wind that bloweth at noon. Thousands shall fall at thy side, and tens of thousands at thy right hand: but they shall not touch thee⁷⁹."

56. These things have been said in parables and mystically, on the conflict which (took place) in the desert between the Vessel of salvation, and the invisible spirits. During all these nights therefore, and days in like number, He contended with the whole race (of Demons) that was beneath the air. Nor was it tardily that THE WORD OF GOD drove these out, nor, that He pursued the whole congregation of the enemy; nor, that (He did this) as God in his abstract and unembodied power, but, by means of the body which He took. Because the whole race of man had, from ancient times, been subjected to these as to Gods: on this account therefore, principally, He subjected all the families of the Demons to this (His Vessel). For it was right, that He should make him who had been conquered, and iniquitously subdued to his enemies, not only (man's) Deliverer, but also the Conqueror of his enemies; and that He (THE WORD) should shew, |191 that His Friend, whom He had made in His own Image and similitude, was, on account of his participation in THE WORD, superior to the Demons who were formerly thought to be Gods; just as it is written in the words of mystery⁸⁰ (the Scriptures).

57. Because then, the Saviour of us all had completed the conflict which was opposed to these (spirits), He went up thence, clothed (as it were) with victory, entered upon the life common to men, and delivered their souls: having relieved them from the bonds of the Demons: and, having revealed to His Disciples those other secret things,--as well as these which he performed in opposition to the enemies that are unseen,--He thus spoke, and He established (it), "Be of good courage, I have overcome the world⁸¹." The manner too of His victory, He taught by those things which He said to His Disciples in parables (viz.): "No man can enter the house of a strong man and spoil his goods, unless he first bind the. strong man; and then he shall spoil his house⁸²." He therefore bound the strong man, and drove out the whole race of Demons. And forthwith, He (so) wrought on the souls of those who were His, that He freed them from the bitter state, slavery, and errror, of a multiplicity of Gods. This His first conflict however against the Demons, was completed at the outset of His manifestation among men. But the last (His crucifixion), was the commencement of His sovereignty over Death. |192 For it was right that He,--who was superior to (that which was) no God, and to the error of Demons, and, had been attached to GOD THE WORD,--should receive the honour compatible with this His deed (viz.) the victory over Death. For the Demons, which had assembled together against Him, with their Head, and with the spirits residing above the earth in the air, (and) invisible to mortal eyes, turned their backs (in flight) in His first conflict (with them) ; directing their view to the second, and waiting for His last egress, and departure by death, from the world, which they expected would be like that of other men. For, they had no notion that the mortal nature could ever exist, which should be superior to death ; or, that Death was (not) the common king of all those, who had once experienced the birth of mortals. They thought too, that this was, of all evils, that which no man could either avoid, or evade. But, immediately after the signal mark of His first victory over the Demons, He engaged also in conflict with Death. And⁸³, just as one wishing to shew that some vessel was incombustible and its nature superior to fire, could in no other way establish this astonishing fact, except by placing the one which he held in his hand in the fire, and then taking it out of the fire, safe and sound; so also THE WORD OF GOD, the life-giver of all, willing to make it known that the mortal Vessel, of which He had availed Himself for the redemption of man, was superior to death, and, to shew that He made it to participate in His own life, conducted the matter both well and virtuously as it was most convenient. He left the body for a short time, and consigned mortality to death, for the rebuking of its (sinful) nature ; and again, |193 He soon raised up the same from death, for the purpose of proving that the Divine power, which was by Him,-- that eternal life, (I say) which was preached by Him,-- was superior to every kind of death.

58. This⁸⁴ therefore was the first cause. The second was, to shew that the Divine power resided in the human body. Because men had formerly made gods for themselves of those who were men mortal in reality, had been overcome by death, (and) in whom the last common extremity had been witnessed ; and had named those heroes and gods, who had been taken away by death; on this account therefore, He happily shewed Himself; and for this cause, the same compassionate WORD OF GOD exhibited to men, the nature which was superior to death, and brought in mortality--after its dissolution--to a second life. He also afforded to all, the means of viewing the signal victory of life immortal over mortality; and taught (them) by (His) death to confess Him alone to be the God of truth, who had (so) bound the crown⁸⁵ of victory over death, about His own head.

59. The third cause of (His) death was, the redemption that is (taught) in hidden (mystical) terms, which are these in effect: He was the sacrifice which was consigned to death, for the souls of the whole race (of man) : the sacrifice (I say) which was slain for the whole flock of |194 mankind: the sacrifice turning (men) back from the error of Demons. The sacrifice therefore,--the great offering, and that which was superior to all (other) sacrifices,--was the Body of our Saviour which was sacrificed as a Lamb, for the whole race of mankind: and it came up for the souls of all the nations that had been held in the impiety of their forefathers, the error of the Demons. And thence, the whole impure and unholy power of Demons was destroyed ; this whole vain and earthly system of error, was instantly dissolved and ruined by a superior power! He therefore who was, from among men, the sacrifice of Redemption,--the bodily Vessel of THE WORD OF GOD,-- was sacrificed for the flock of all mankind. And this is He, who was, by the accusation of men, delivered up as a sacrifice to death; of whom the Divine words exclaim, speaking at one time thus: "Behold! The Lamb of God: behold! He (it is) who taketh away the sins of the world⁸⁶." And at another, thus previously enouncing: "As a Lamb He was led to the slaughter; and, as a sheep before the shearer, He was silent⁸⁷." And the same (Divine word) teaches the cause, saying: " Truly He underwent our sufferings, and bore our pains; but we considered Him bruised and stricken of God, and humiliated. He was slain because of our sins, and was humbled because of our iniquity. The chastisement of our peace was upon Him, and by His stripes are we healed. All we have strayed like sheep, and (each) man has turned to his part; and the Lord has made to meet in him the sins of us all⁸⁸." This bodily vessel therefore of THE WORD |195 OF GOD, was, for these reasons, sacrificed. But He, the great High Priest who officiates as Priest to God, the King of all, and Lord of all, is another distinct from the sacrifice, (viz.) THE WORD OF GOD, THE POWER OF GOD, and THE WISDOM OF GOD : He too, after no long time, raised mortality from death, making him (so raised) by participation, the beginning of the redemption of us all, and of that immortal life which is with God. Him too, (thus) vested with the mark of victory over death, and the deeds of the Demons; of those human sacrifices which had been delivered down from ancient times, did He constitute the Destroyer, for the sake of all mankind. Hence also was the name of Messiah (Christ) given to Him; which, among the Hebrews, attaches⁸⁹ in like manner to the chief priest. He therefore received the two names: the name of Jesus, implying the sacrifice of salvation; and that of High Priest, the WORD OF GOD, who officiates as Priest for us all:--the custom of the Hebrews intimating (this) of the Messiah (Christ.)

60. After the things which have been said, the latter was the great cause of (His) death, viz. the Redemption spoken of⁹⁰: because, it was necessary to the disciples that |196 they should see, with their own eyes, the life which was after death, He (thus) openly taught them to place their hope in this second birth. And, because He also encouraged them to be strong in the yoke of righteousness, He well delivered this, in order that they might, with their own eyes, see it. For it was necessary for these, who were about to be brought to the life of righteousness, that, first of all, they should receive this most necessary doctrine by means of open view; and much more, for those who were soon to preach it throughout the whole creation, and to cause the knowledge of God, (so) given by them, to arise (as the sun) in all nations, (and) among all men. It was necessary, that these men should receive the strongest persuasion of the life which is after death, so that they might accept fearlessly, and unmoved in their minds by death, the conflict against the error of many gods. For, if they had not been taught to despise death, neither would they have ever been prepared to approach afflictions. On this account, He the more particularly armed them against the power of death. Nor was it by precepts and words (only), that He delivered to them this doctrine: nor, in persuasive terms or similitudes, that He composed (his discourses) as men do, on the immortality of the soul; but He shewed them in the deed itself, the signal mark of the victory (obtained) over death.

61. For death had been, from ancient times, fearful to all men as the destroyer of our mortal race; its power being considered the undoing of the whole nature of man, both soul and body. Nor was there ever a man, who could relieve human nature from this fearful being. All were pierced, |197 (as it were,) small and great, Princes and Subjects, Kings at once and People, as well as the Inhabitants and Societies of all nations and families, by the fear of death. Nor had mankind any solace for this evil, either in word, or form, or manner of life, opinion of the wise, writing of the Ancients, prophecy of the Prophets, or revelation of Angels. He was superior to all, supreme over all, and victorious over all! Death, like an inflated boaster,--who had subjected to himself the whole mortal race,--was conversant with every species of iniquity, both the impurities of blood-shedding, and the deeds which were unrighteous; with the error also of every sort of vile (and) ungodly impiety. For, of all these things he was the Cause; and, as if there were again no existence after death, the many did in their conduct the things which deserved death, and as if unsubdued by (the fear of) any impending punishment. On account of this dissoluteness (resulting) from death, they lived a life which (in reality) was no life: they entertained not God in their thoughts, nor the righteous judgment of God : nor did they cherish the remembrance of the rational Essence of their own souls. They were conversant (only) with the one hard Ruler, Death; and were reconciled to the corruption resulting from this, which was the undoing of their whole soul. On this account it was, that they gave the name of Pluto⁹¹,-- the god of riches,--to Death : and Death became their god ! And not he alone, but also those precious things which were in his presence, and contributed to a life of lust, became their Gods ! The very lust of the body therefore, became to them a God ! the common aliments, a God ! the seed which fell into the earth, a God ! the pleasant blossoms of this, a God ! the flowers of the apples, a God ! the pleasure that was in drunkenness, a God ! the love of the body, a God ! and the very lust of these things ! Hence, the mysteries of Demeter and of Proserpine: as also the rape of the Maid⁹² to Hell; and again, her return. Hence the feasts of Dionysus (Bacchus)--and of Hercules--who was overcome as by some great god by drunkenness ! Hence the mysteries of the adultery of Mars and Venus ! Hence the |198 madness of Jupiter after women, and his love of Ganymede! the rambling stories about Gods lovers of lust, and attached to the vilest affections! And of all these, was Death the (originating) Cause: for they believed Death to be the end and conclusion of all, the dissolution and corruption both of bodies and souls; and that there was no other life, except this of the body, and which is corporeal:--living a life worse than that of the whole irrational nature of beasts! On these accounts, it became the desire of the universal King, THE WORD OF GOD, at the intimation of His merciful Father, and for the purpose of affording help to these, to hasten,--as a king great in mercy,--and to undertake the reprehension of Death, by means of human nature; being as He was, THE LIFE, THE WORD, and THE POWER. OF GOD. Nor was it but that help should be obtain