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  1 Demon 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. Hence  2 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 all  3 , 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 these  4 ,----

 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,  5 Venus, and other things allied to these: nor did they confine themselves to these,----

 8. But, they also prostrated themselves to that which was born  6 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 reptile  7 ! nor did they confine themselves to these ",----  70 

 10. But, they also cut down trees  8 , 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 images  9 , 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 ties  10 of those who used abominable incantations, by  71 songs and other forcible and lawless enchantments, tho se invisible Demons  11 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 Egyptians  12 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  16 Oubadon; 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 fruits  20 which grow out of the earth, even of their own passions  21 ; and again, even of the madness of demons, and (other) delusions; and before these, of mortal men  22 ! 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 life  23 . 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 women  24 . Nevertheless, they filled all their cities, villages, and (other) places, with the Fanes, Images, and Temples (of these)!

 14. Nor  25 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 Venus  26 . 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 Ganymede  27 : 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 error   28 ''.

 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 parched  29 (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 soul  30 .

 18. Nor was it this only, but they also built seminaries of the precepts of ungodliness both among the (country) people, and in the cities  31 . 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 sufferings  32 , 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 experiment  33 : 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 indivisible  34 bodies (atoms), having no extent, or having projecting parts, and infinite, were, forsooth, the origin of all things! These same too, determined  35   Rest 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 others  36 ! And, as my judgment is, the  "Rest" which was (so) lovely to them, and which they also attributed to God Himself  37 ,----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 law  38 . 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 moon  39 ; 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 possession  40 , 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 soul  41 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,  Entelechia   42   . 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 cities  43 : 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 many  44 . 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 passiveness  45 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 God  46 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 Deity  47 ! 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 bodies  ⁴⁸  ? 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 beginning  50 , 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 Helen  51 , 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 materials  53 . 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 ocean  55 , the Parent of all ; for thus they named the humid substance and waters : others, fire  56 ; others, the  89 air  57 ; and others, a compound  58 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 glory  59 . 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 impiety  60 .

 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 all  62 .  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 Governour  63 . 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. "This  65 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 Godhead  66 ; be attached, and made (as it were) twin brothers, to virtue. Nevertheless, he also fell justly  ⁴ , (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 Bendis  67 , 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 bird  68 ! 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 proofs  69 . 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 above  70 , 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 error  71 ! 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  97 exist, 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 affirmed  72 !

 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. " For  73 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 "Wheresoever  74 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; "For  75 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 Demons  76 ?"

 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 Gods  77 ! 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 form  78 ? 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 Peripatetics  79 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: "God  80 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 manner  81 , 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 approval  82 , 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 God   83   , 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. "Gods  84 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 honoured  85 ? 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 be  86 , (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 Juniors  87 afterwards arose, who attacked the philosophical notions of Aristotle; and, on the other hand, animadverted on the Stoics. Others, the Sceptics, put forth Pyrrho  88 and  the reserve   89 : 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 Delphos  90 , and that of Lebadia  91 , was (each) a Diviner? ----that of Colophon  92 gave responses?----'that of Miletus  93 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 bodies  95 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 moon  96 ; 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 down  97 , 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. And  98 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 children  99 , 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 them  100 ?

 54. For, the Phoenicians annually sacrificed (some of) their friends, and their only children to Saturn  101 ! 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 Salamis  103 , but formerly Coronea, was a man sacrificed in the month named among the Cypriots Aphrodisius  104 , 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 Theologian  105 ,----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 justice  106 .

 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 them  107 .

 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. Ister  108 also says, in (the) collection of select sacrifices, that the Curetes formerly sacrificed boys! And Pallas, who collected abundantly on the mysteries of  122 Mithra  109 , 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 Iphicrates  110 caused to cease. The Dumatians  111 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 Praxithia  112 . But, Whom has it escaped, that even to this time, a man is sacrificed in the  Great City   113 (Megalopolis) at the feast of Jupiter Latiaris? For even up to this time, it was not only to Jupiter  114 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 year  115 ! The most select Philosophers also attest, that things were thus: for Diodorus  116 who abridged the Bibliotheca has affirmed, that the Libyans  117 publicly sacrificed two hundred of the sons of the nobles to Saturn! Nor did they add to the sacrifices, fewer than three hundred others  118 ! 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 themselves  119 ! 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 neighbours  120 : 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 Tiberius  121 ,----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, thirty  122 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. Scythopolis  123 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 Sabastia  124 ; others again, resided in Jerusalem, and were always engaged in wars with their own people, and these with them  125 .

 67. Not unlike these too, did those suffer who resided in Arabia : for, among these also, there was a multitude of local Princes  126 . 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 Gods  127   128 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 Olynthians  128 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 manner  130 . 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, Pisistratus  131 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 Orchomenians  132 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 known   133 ."

 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 fate  134 , 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 silence  135 : 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 Arridaeus  136 , 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 destruction  137 : 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 Saviour  138 , 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 Diviner  139 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 thing   140 in the life of man, and (is) the "  knowledge   141   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 peace  ¹⁴²  ? 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 wives  143 : the Persians, to hold shameful and sinful converse with their own mothers  144 : others, to  140 pollute their own daughters in unlawful wedlock  145 : 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 insanity  146 . Besides there were some, by whom it was thought right to conceal (their own while living) in the earth in Sepulchres  147 ; and by others, to deliver (these) to the flames! Others however, gave up these things as impious  148 , and exposed their dead  141 (only) to the dogs and birds of prey. Others murdered those who came to them as guests  149 ! Others too, feasted themselves on human flesh  150 ! And again, there were those who, when their friends were in the agonies (of death), sacrificed them and feasted on them, before they expired  151 ! Others, who were approaching old age, they threw from rocks  152 ! Others they gave up to strangulation  153 ! Others  154 they threw  142 to the dogs, while still living; and others, while dying  155 ! Others they buried with these (alive  156 )! 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,  143 that 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  144 that 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 beasts  ¹⁵⁸  (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 fixed  159 .

 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 GOD would, 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  146 was 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 gifts  160 . 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  147 Gods; 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. And  161 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  148 lightnings. And it has accordingly been made matter of history, that the Temple of Delphos,----of that Pythian (Apollo) who was (so much) preached  162 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 Amazons  163 burnt it; on another, Herododus  164 (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 fire  165 ; as was also that in Abas  166 , 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 Jupiter  167 in Olympia.

 91. The Roman histories likewise inform us, that the Temple of Vesta  168 which is in Rome, and which is called  150 the Pantheon  169 ,----(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 Temple  170 .  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 God  171 : 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) suitable  172 . 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  153 necessary, 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  154 the 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]

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.

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.

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

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