Chapter II.—The vanity of idols.

Come, then, after you have freed4 Or, “purified.” yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive5 Literally, “which is deceiving.” you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form6 Literally, “of what substance, or of what form.” of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is7 Some make this and the following clauses affirmative instead of interrogative. not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its8 The text is here corrupt. Several attempts at emendation have been made, but without any marked success. own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities!9 Some read, “Who of you would tolerate these things?” etc. Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your10 The text is here uncertain, and the sense obscure. The meaning seems to be, that by sprinkling their gods with blood, etc., they tended to prove that these were not possessed of sense. conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.

Ἄγε δή, καθάρας σαυτὸν ἀπὸ πάντων τῶν προκατεχόντων σου τὴν διάνοιαν λογισμῶν, καὶ τὴν ἀπατῶσάν σε συνήθειαν ἀποσκευασάμενος, καὶ γενόμενος ὥσπερ ἐξ ἀρχῆς καινὸς ἄνθρωπος, ὡς ἂν καὶ λόγου καινοῦ, καθάπερ καὶ αὐτὸς ὡμολόγησας, ἀκροατὴς ἐσόμενος· ἴδε μὴ μόνον τοῖς ὀφθαλμοῖς, ἀλλὰ καὶ τῇ φρονήσει, τίνος ὑποστάσεως ἢ τίνος εἴδους τυγχάνουσιν οὓς ἐρεῖτε καὶ νομίζετε θεούς. Oὐχ ὁ μέν τις λίθος ἐστὶν ὅμοιος τῷ πατουμένῳ, ὁ δ' ἐστὶ χαλκὸς οὐ κρείσσων τῶν εἰς τὴν χρῆσιν ἡμῖν κεχαλκευμένων σκευῶν, ὁ δὲ ξύλον ἤδη καὶ σεσηπός, ὁ δὲ ἄργυρος χρῄζων ἀνθρώπου τοῦ φυλάξαντος ἵνα μὴ κλαπῇ, ὁ δὲ σίδηρος ὑπὸ ἰοῦ διεφθαρμένος, ὁ δὲ ὄστρακον, οὐδὲν τοῦ κατασκευασμένου πρὸς τὴν ἀτιμοτάτην ὑπηρεσίαν εὐπρεπέστερον; οὐ φθαρτῆς ὕλης ταῦτα πάντα; οὐχ ὑπὸ σιδήρου καὶ πυρὸς κεχαλκευμένα; οὐχ ὃ μὲν αὐτῶν λιθοξόος ὃ δὲ χαλκεὺς ὃ δὲ ἀργυροκόπος ὃ δὲ κεραμεὺς ἔπλασεν; οὐ πρὶν ἢ ταῖς τέχναις τούτων εἰς τὴν μορφὴν τούτων ἐκτυπωθῆναι ἦν ἕκαστον αὐτῶν ἑκάστῳ ἔτι καὶ νῦν μεταμεμορφωμένον; οὐ τὰ νῦν, ἐκ τῆς αὐτῆς ὕλης ὄντα σκεύη γένοιτ' ἄν, εἰ τύχοι τῶν αὐτῶν τεχνιτῶν, ὅμοια τοιού τοις; Oὐ ταῦτα πάλιν τὰ νῦν ὑφ' ὑμῶν προσκυνούμενα δύναιτ' ἂν ὑπὸ ἀνθρώπων σκεύη ὅμοια γενέσθαι τοῖς λοιποῖς; οὐ κωφὰ πάντα, οὐ τυφλά, οὐκ ἄψυχα, οὐκ ἀναίσθητα, οὐκ ἀκίνητα; οὐ πάντα σηπόμενα, οὐ πάντα φθειρόμενα; ταῦτα θεοὺς καλεῖτε, τούτοις δουλεύετε, τούτοις προσκυνεῖτε· τέλεον δ' αὐτοῖς ἐξομοιοῦσθε. ∆ιὰ τοῦτο μισεῖτε Χριστιανούς, ὅτι τούτους οὐχ ἡγοῦνται θεούς. Ὑμεῖς γὰρ οἱ νῦν νομίζοντες καὶ οἰόμενοι, οὐ πολὺ πλέον αὐτῶν καταφρονεῖτε; οὐ πολὺ μᾶλλον αὐτοὺς λευάζετε καὶ ὑβρίζετε, τοὺς μὲν λιθίνους καὶ ὀστρακίνους σέβοντες ἀφυλάκτους, τοὺς δὲ ἀργυρέους καὶ χρυσοῦς ἐγκλείοντες ταῖς νυξί, καὶ ταῖς ἡμέραις φύλακας παρακαθιστάντες, ἵνα μὴ κλαπῶσιν; αἷς δὲ δοκεῖτε τιμαῖς προσφέρειν, εἰ μὲν αἰσθάνονται, κολάζετε μᾶλλον αὐτούς· εἰ δὲ ἀναισθητοῦσιν, ἐλέγχοντες αἵματι καὶ κνίσαις αὐτοὺς θρησκεύετε. Ταῦθ' ὑμῶν τις ὑπομεινάτω, ταῦτα ἀνασχέσθω τις ἑαυτῷ γενέσθαι. Ἀλλὰ ἄνθρωπος μὲν οὐδὲ εἷς ταύτης τῆς κολάσεως ἑκὼν ἀνέξεται, αἴσθησιν γὰρ ἔχει καὶ λογισμόν· ὁ δὲ λίθος ἀνέχεται, ἀναισθητεῖ γάρ· οὐκοῦν τὴν αἴσθησιν αὐτοῦ ἐλέγχετε. Περὶ μὲν οὖν τοῦ μὴ δεδουλῶσθαι Χριστιανοὺς τοιούτοις θεοῖς πολλὰ μὲν καὶ ἄλλα εἰπεῖν ἔχοιμι· εἰ δέ τινι μὴ δοκοίη κἂν ταῦτα ἱκανά, περισσὸν ἡγοῦμαι καὶ τὸ πλείω λέγειν.