Chapter XXV.—Plato’s knowledge of God’s eternity.

How, then, does Plato blame Homer for saying that the gods are not inflexible, although, as is obvious from the expressions used, Homer said this for a useful purpose? For it is the property of those who expect to obtain mercy by prayer and sacrifices, to cease from and repent of their sins. For those who think that the Deity is inflexible, are by no means moved to abandon their sins, since they suppose that they will derive no benefit from repentance. How, then, does Plato the philosopher condemn the poet Homer for saying, “Even the gods themselves are not inflexible,” and yet himself represent the maker of the gods as so easily turned, that he sometimes declares the gods to be mortal, and at other times declares the same to be immortal? And not only concerning them, but also concerning matter, from which, as he says, it is necessary that the created gods have been produced, he sometimes says that it is uncreated, and at other times that it is created; and yet he does not see that he himself, when he says that the maker of the gods is so easily turned, is convicted of having fallen into the very errors for which he blames Homer, though Homer said the very opposite concerning the maker of the gods. For he said that he spoke thus of himself:—

But Plato, as it seems, unwillingly entered not these strange dissertations concerning the gods, for he feared those who were attached to polytheism. And whatever he thinks fit to tell of all that he had learned from Moses and the prophets concerning one God, he preferred delivering in a mystical style, so that those who desired to be worshippers of God might have an inkling of his own opinion. For being charmed with that saying of God to Moses, “I am the really existing,” and accepting with a great deal of thought the brief participial expression, he understood that God desired to signify to Moses His eternity, and therefore said, “I am the really existing;” for this word “existing” expresses not one time only, but the three—the past, the present, and the future. For when Plato says, “and which never really is,” he uses the verb “is” of time indefinite. For the word “never” is not spoken, as some suppose, of the past, but of the future time. And this has been accurately understood even by profane writers. And therefore, when Plato wished, as it were, to interpret to the uninitiated what had been mystically expressed by the participle concerning the eternity of God, he employed the following language: “God indeed, as the old tradition runs, includes the beginning, and end, and middle of all things.” In this sentence he plainly and obviously names the law of Moses “the old tradition,” fearing, through dread of the hemlock-cup, to mention the name of Moses; for he understood that the teaching of the man was hateful to the Greeks; and he clearly enough indicates Moses by the antiquity of the tradition. And we have sufficiently proved from Diodorus and the rest of the historians, in the foregoing chapters, that the law of Moses is not only old, but even the first. For Diodorus says that he was the first of all lawgivers; the letters which belong to the Greeks, and which they employed in the writing of their histories, having not yet been discovered.

Πῶς οὖν ὁ Πλάτων Ὁμήρῳ μέμφεται τοὺς θεοὺς στρεπτοὺς εἶναι λέγοντι, καίτοι Ὁμήρου διὰ τὸ χρήσιμον τοῦτ' εἰρηκότος, ὡς ἔστι δῆλον ἀπ' αὐτῶν τῶν εἰρημένων; Ἴδιον γὰρ τῶν δι' εὐχῆς καὶ θυσιῶν φιλανθρωπίας τυγχάνειν ἀξιούντων τὸ παύεσθαι καὶ μεταγινώσκειν ἐφ' οἷς ἥμαρτον: οἱ γὰρ ἀνεπιστρεφὲς τὸ θεῖον οἰόμενοι εἶναι, οὐδαμῶς ἀφίστασθαι τῶν ἁμαρτημάτων προῄρηνται, οὐδὲν ὄφελος ἐκ τῆς μετανοίας ἕξειν οἰόμενοι. Πῶς οὖν Ὁμήρου τοῦ ποιητοῦ καταγνοὺς ὁ φιλόσοφος Πλάτων, Στρεπτοὶ δέ τε καὶ θεοὶ αὐτοὶ εἰρηκότος, αὐτὸς τὸν τῶν θεῶν δημιουργὸν εἰσάγει οὕτω ῥᾳδίως τρεπόμενον, ὡς ποτὲ μὲν θεοὺς θνητούς, ποτὲ δὲ τοὺς αὐτοὺς ἀθανάτους εἶναι λέγειν; Καὶ οὐ μόνον περὶ αὐτῶν, ἀλλὰ καὶ περὶ τῆς ὕλης, ἀφ' ἧς καὶ τοὺς δημιουργηθέντας θεούς, ὡς αὐτός φησι, γεγενῆσθαι ἀνάγκη, ποτὲ μὲν ἀγένητον ποτὲ δὲ γενητὴν εἶναι λέγει, ἀγνοῶν ὅτι οἷς Ὁμήρῳ μέμφεται τούτοις αὐτὸς περιπίπτων ἐλέγχεται, τὸν τῶν θεῶν δημιουργὸν οὕτω ῥᾳδίως τρέπεσθαι λέγων, καίτοι Ὁμήρου περὶ αὐτοῦ ἐναντία εἰρηκότος. Ἔφη γὰρ αὐτὸν οὕτω περὶ ἑαυτοῦ λέγειν: Οὐ γὰρ ἐμὸν παλινάγρετον οὐδ' ἀπατηλὸν Οὐδ' ἀτελεύτητον, ὅ τι κεν κεφαλῇ κατανεύσω. Ἀλλὰ ταῦτα μὲν ἑκών, ὡς ἔοικεν, ὁ Πλάτων, τοὺς τὴν πολυθεότητα ἀσπαζομένους δεδιώς, ἀλλόκοτα περὶ θεῶν διεξιέναι φαίνεται. Ὅσα δὲ παρὰ Μωϋσέως καὶ τῶν προφητῶν περὶ ἑνὸς θεοῦ μεμαθηκὼς οἴεται δεῖν λέγειν ταῦτα μυστικῶς προῄρηται λέγειν, τοῖς θεοσεβεῖν βουλομένοις τὴν ἑαυτοῦ σημαίνων δόξαν. Ἀρεσθεὶς γὰρ τῷ ὑπὸ τοῦ θεοῦ πρὸς τὸν Μωϋσέα εἰρημένῳ Ἐγώ εἰμι ὁ ὤν, καὶ τὴν βραχεῖαν διὰ τῆς μετοχῆς εἰρημένην ῥῆσιν μετὰ πολλῆς θεωρίας δεξάμενος, ἔγνω ὅτι τὴν ἀϊδιότητα αὐτοῦ ὁ θεὸς τῷ Μωϋσεῖ σημῆναι θέλων Ἐγώ εἰμι ὁ ὢν ἔφη, τῆς ὢν συλλαβῆς οὐχ ἕνα χρόνον δηλούσης, ἀλλὰ τοὺς τρεῖς, τόν τε παρεληλυθότα καὶ τὸν ἐνεστῶτα καὶ τὸν μέλλοντα. Οὕτω γὰρ καὶ ὁ Πλάτων τοῦ ὢν ἐπὶ τοῦ περιττοῦ μέμνηται χρόνου, Ὂν δὲ οὐδέποτε λέγων. Τὸ γὰρ οὐδέποτε οὐκ ἐπὶ τοῦ παρεληλυθότος, ὡς οἴονταί τινες, ἀλλ' ἐπὶ τοῦ μέλλοντος εἴρηται χρόνου. Τοῦτο γὰρ καὶ παρὰ τοῖς ἔξωθεν ἠκρίβωται. Διὰ τοῦτο τοίνυν, ὥσπερ ἑρμηνεῦσαι τοῖς ἀγνοοῦσι τὸ μυστικῶς περὶ τῆς ἀϊδιότητος τοῦ θεοῦ διὰ τῆς μετοχῆς εἰρημένον βουλόμενος, ὁ Πλάτων αὐταῖς λέξεσιν οὕτω γέγραφεν: Ὁ μὲν δὴ θεός, ὥσπερ καὶ ὁ παλαιὸς λόγος, ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν πάντων ἔχων. Ἐνταῦθα ὁ Πλάτων σαφῶς καὶ φανερῶς τὸν παλαιὸν λόγον Μωϋσέως ὀνομάζει νόμον, τοῦ μὲν ὀνόματος Μωϋσέως φόβῳ τοῦ κωνείου μεμνῆσθαι δεδιώς: ἠπίστατο γὰρ τὴν τοῦ ἀνδρὸς διδασκαλίαν ἐχθρὰν Ἑλλήνων οὖσαν: διὰ δὲ τῆς τοῦ λόγου παλαιότητος τὸν Μωϋσέα σημαίνει σαφῶς. Ὅτι δὲ παλαιὸς καὶ πρῶτος ὁ Μωϋσέως νόμος, καὶ ἐκ τῆς Διοδώρου καὶ τῶν λοιπῶν ἱστοριῶν ἱκανῶς ἡμῖν ἐν τοῖς προάγουσιν ἀποδέδεικται: πρῶτον γὰρ ἁπάντων νομοθέτην αὐτὸν Διόδωρος γεγενῆσθαι λέγει, μηδέπω μηδὲ τῶν τοῖς Ἕλλησι διαφερόντων εὑρεθέντων γραμμάτων, οἷς χρώμενοι τὰς ἑαυτῶν γεγράφασιν ἱστορίας.