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But having encountered us, you still think the word of truth happens to be nonsense, supposing that our writings are recent and modern, for which reason I myself will not hesitate, God granting, to recapitulate for you the antiquity of our letters, making for you a brief reminder, so that you may not hesitate to study it, and may recognize the foolishness of the other composers. For those who write ought to have been eyewitnesses themselves of the things they affirm, or to have learned accurately from those who had seen them. For in a way, those who write about unseen things are beating the air. For what did it profit Homer to write of the Trojan war and to deceive many, or Hesiod, the catalog of the theogony of the gods named by him, or Orpheus, the three hundred and sixty-five gods, whom he himself at the end of his life rejects, saying in his Testaments that there is one God? And what did the sphere-writing of the cosmic circle profit Aratus, or those who said similar things to him, except for human glory, of which they did not even obtain a worthy share? And what have they said that is true? Or what did the tragedies profit Euripides and Sophocles or the other tragedians, or the comedies Menander and Aristophanes and the other comic poets, or Herodotus and Thucydides their histories, or Pythagoras the inner shrines and pillars of Heracles, or Diogenes the Cynic philosophy, or Epicurus his dogma that there is no providence, or Empedocles his teaching of godlessness, or Socrates his swearing by the dog and the goose and the plane tree and the thunder-struck Asclepius and the demons which he invoked? And for what reason did he die willingly, hoping to receive what and what kind of reward after death? What did his own education profit Plato, or the other philosophers their dogmas—that I may not list their number, being many? We say these things to show their useless and godless thought. For all these men, having fallen in love with empty and vain glory, neither knew the truth themselves nor did they urge others to the truth. For the very things they said convict them, or they have spoken inconsistently, and most of them have overthrown their own dogmas. For not only did they refute one another, but some have already made their own dogmas invalid, so that their glory has turned to dishonor and foolishness; for they are condemned by the intelligent. For either they spoke about the gods, but later they themselves taught godlessness, or if also about the generation of the cosmos, they said that the ultimate reality of all things is automatism, but also, speaking about providence, they again dogmatized that the cosmos is without providence. What then? Did not those who tried to write about gravity teach that acts of licentiousness and fornication and adultery should be performed, and moreover, did they not introduce hateful, unspeakable acts? And they proclaim that their own gods first engage in unspeakable unions and in lawless feasts. For who does not sing of Cronus eating his children, and of Zeus his son swallowing Metis and

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ἡμῖν δὲ συμβαλὼν ἔτι λῆρον ἡγῇ τυγχάνειν τὸν λόγον τῆς ἀληθείας, οἰόμενος προσφάτους καὶ νεωτερικὰς εἶναι τὰς παρ' ἡμῖν γραφάς, διὸ δὴ κἀγὼ οὐκ ὀκνήσω ἀνακεφαλαιώσασθαί σοι παρέχοντος θεοῦ τὴν ἀρχαιότητα τῶν παρ' ἡμῖν γραμμάτων, ὑπόμνημά σοι ποιού- μενος δι' ὀλίγων, ὅπως μὴ ὀκνήσῃς ἐντυγχάνειν αὐτῷ, ἐπιγνῷς δὲ τῶν λοιπῶν συνταξάντων τὴν φλυαρίαν. Ἐχρῆν γὰρ τοὺς συγγράφοντας αὐτοὺς αὐτόπτας γεγενῆσθαι περὶ ὧν διαβεβαιοῦνται, ἢ ἀκριβῶς μεμαθηκέναι ὑπὸ τῶν τεθεα- μένων αὐτά. τρόπῳ γάρ τινι οἱ τὰ ἄδηλα συγγράφοντες ἀέρα δέρουσιν. Τί γὰρ ὠφέλησεν Ὅμηρον συγγράψαι τὸν Ἰλιακὸν πόλεμον καὶ πολλοὺς ἐξαπατῆσαι, ἢ Ἡσίοδον ὁ κατάλογος τῆς θεογονίας τῶν παρ' αὐτῷ θεῶν ὀνομαζομένων, Ὀρφέα οἱ τριακόσιοι ἑξήκοντα πέντε θεοί, οὓς αὐτὸς ἐπὶ τέλει τοῦ βίου ἀθετεῖ, ἐν ταῖς ∆ιαθήκαις αὐτοῦ λέγων ἕνα εἶναι θεόν; τί δὲ ὠφέλησεν Ἄρατον ἡ σφαιρογραφία τοῦ κοσμικοῦ κύκλου, ἢ τοὺς τὰ ὅμοια αὐτῷ εἰπόντας, πλὴν τῆς κατ' ἄνθρωπον δόξης, ἧς οὐδὲ αὐτῆς κατ' ἀξίαν ἔτυχον; τί δὲ καὶ ἀληθὲς εἰρήκασιν; ἢ τί ὠφέλησεν Eὐριπίδην καὶ Σοφοκλέα ἢ τοὺς λοιποὺς τραγῳδιογράφους αἱ τραγῳδίαι, ἢ Μένανδρον καὶ Ἀριστο- φάνην καὶ τοὺς λοιποὺς κωμικοὺς αἱ κωμῳδίαι, ἢ Ἡρόδοτον καὶ Θουκυδίδην αἱ ἱστορίαι αὐτῶν, ἢ Πυθαγόραν τὰ ἄδυτα καὶ Ἡρακ- λέους στῆλαι, ἢ ∆ιογένην ἡ κυνικὴ φιλοσοφία, ἢ Ἐπίκουρον τὸ δογματίζειν μὴ εἶναι πρόνοιαν, ἢ Ἐμπεδοκλέα τὸ διδάσκειν ἀθεό- τητα, ἢ Σωκράτην τὸ ὀμνύειν τὸν κύνα καὶ τὸν χῆνα καὶ τὴν πλάτανον καὶ τὸν κεραυνωθέντα Ἀσκλήπιον καὶ τὰ δαιμόνια ἃ ἐπεκαλεῖτο· πρὸς τί δὲ καὶ ἑκὼν ἀπέθνησκεν, τίνα καὶ ὁποῖον μισθὸν μετὰ θάνατον ἀπολαβεῖν ἐλπίζων; τί δὲ ὠφέλησεν Πλάτωνα ἡ κατ' αὐτὸν παιδεία, ἢ τοὺς λοιποὺς φιλοσόφους τὰ δόγματα αὐτῶν ἵνα μὴ τὸν ἀριθμὸν αὐτῶν καταλέγω πολλῶν ὄντων; ταῦτα δέ φαμεν εἰς τὸ ἐπιδεῖξαι τὴν ἀνωφελῆ καὶ ἄθεον διάνοιαν αὐτῶν. ∆όξης γὰρ κενῆς καὶ ματαίου πάντες οὗτοι ἐρασθέντες οὔτε αὐτοὶ τὸ ἀληθὲς ἔγνωσαν οὔτε μὴν ἄλλους ἐπὶ τὴν ἀλήθειαν προ- ετρέψαντο. καὶ γὰρ ἃ ἔφασαν αὐτὰ ἐλέγχει αὐτούς, ἢ ἀσύμφωνα εἰρήκασιν, καὶ τὰ ἴδια δόγματα οἱ πλείους αὐτῶν κατέλυσαν· οὐ γὰρ ἀλλήλους μόνον ἀνέτρεψαν, ἀλλ' ἤδη τινὲς καὶ τὰ ἑαυτῶν δόγματα ἄκυρα ἐποίησαν, ὥστε ἡ δόξα αὐτῶν εἰς ἀτιμίαν καὶ μωρίαν ἐχώρησεν· ὑπὸ γὰρ τῶν συνετῶν καταγινώσκονται. Ἤτοι γὰρ περὶ θεῶν ἔφασαν, αὐτοὶ δ' ὕστερον ἀθεότητα ἐδίδαξαν, ἢ εἰ καὶ περὶ κόσμου γενέσεως, ἔσχατον αὐτοματισμὸν εἶπον εἶναι τῶν πάντων, ἀλλὰ καὶ περὶ προνοίας λέγοντες πάλιν ἀπρονόητον εἶναι κόσμον ἐδογμάτισαν. τί δ'; οὐχὶ καὶ περὶ σεμνότητος πειρώ- μενοι γράφειν ἀσελγείας καὶ πορνείας καὶ μοιχείας ἐδίδαξαν ἐπι- τελεῖσθαι, ἔτι μὴν καὶ τὰς στυγητὰς ἀρρητοποιΐας εἰσηγήσαντο; καὶ πρώτους γε τοὺς θεοὺς αὐτῶν κηρύσσουσιν ἐν ἀρρήτοις μίξεσιν συγγίνεσθαι ἔν τε ἀθέσμοις βρώσεσιν. τίς γὰρ οὐκ ᾄδει Κρόνον τεκνοφάγον, ∆ία δὲ τὸν παίδα αὐτοῦ τὴν Μῆτιν καταπίνειν καὶ