The Apology of Aristides

 I.  I, O King in the providence of God came into the world and when I had considered the heaven and the earth, the sun and the moon and the rest, I m

 II.  Having thus spoken concerning God, so far as it was possible for me to speak of Him, let us next proceed to the human race, that we may see which

 III.  Let us see then which of them participate in truth and which of them in error.

 IV.  Let us proceed then, O King, to the elements themselves that we may show in regard to them that they are not gods, but perishable and mutable, pr

 V.  They also erred who believed the water to be a god.  For it, too, has been made for the use of men, and is controlled by them it is defiled and d

 VI.  They also err who believe the sun to be a god.  For we see that it moves by necessity and revolves and passes from sign to sign, setting and risi

 VII.  They also err who believe that man is a god.  For we see that he is moved by necessity, and is made to grow up, and becomes old even though he w

 VIII.  Let us proceed then to the Greeks, that we may see whether they have any discernment concerning God.  The Greeks, indeed, though they call them

 IX.  But, further, if we be minded to discuss their gods individually, you will see how great is the absurdity for instance, how Kronos is brought fo

 X.  Along with him, too, they bring forward one Hephaistos as a god, and they say that he is lame and wields a hammer and tongs, working as a smith fo

 XI.  They represent Apollo also as a jealous god, and besides as the master of the bow and quiver, and sometimes of the lyre and flute, and as divinin

 XII.  The Egyptians, again, being more stupid and witless than these have gone further astray than all the nations.  For they were not content with th

 XIII.  So the Egyptians and the Chaldæans and the Greeks made a great error in bringing forward such beings as gods, and in making images of them, and

 XIV.  Let us proceed then, O King, to the Jews also, that we may see what truth there is in their view of God.  For they were descendants of Abraham a

 XV.  Now the Christians trace their origin from the Lord Jesus Christ.  And He is acknowledged by the Holy Spirit to be the son of the most high God,

 XVI.  Verily then, this is the way of the truth which leads those who travel therein to the everlasting kingdom promised through Christ in the life to

 XVII.  Thus far, O King, extends my discourse to you, which has been dictated in my mind by the Truth.   Wherefore let thy foolish sages cease their i

V.  They also erred who believed the water to be a god.  For it, too, has been made for the use of men, and is controlled by them; it is defiled and destroyed and suffers change on being boiled and dyed with colours; and it is congealed by the frost, and polluted with blood, and is introduced for the washing of all unclean things.  Wherefore it is impossible that water should be a god, but it is a work of God.

They also err who believe that fire is a god.  For fire was made for the use of men, and it is controlled by them, being carried about from place to place for boiling and roasting all kinds of meat, and even for (the burning of) dead bodies.  Moreover it is extinguished in many ways, being quenched through man’s agency.  So it cannot be allowed that fire is a god, but it is a work of God.

They also err who think the blowing of the winds is a goddess.  For it is clear that it is under the dominion of another; and for the sake of man it has been designed by God for the transport of ships and the conveyance of grain and for man’s other wants.  It rises too and falls at the bidding of God, whence it is concluded that the blowing of the winds is not a goddess but only a work of God.

[5] Οἱ δὲ νομίζοντες τὸ ὕδωρ εἶναι θεὸν ἐπλανήθησαν. καὶ αὐτὸ γὰρ εἰς χρῆσιν τῶν ἀνθρώπων γέγονε καὶ κατακυριεύεται ὑπ' αὐτῶν, μιαίνεται καὶ φθείρεται καὶ ἀλλοιοῦται ἑψούμενον καὶ ἀλλασσόμενον χρώμασι καὶ ἀπὸ τοῦ κρύους πηγνύμενον καὶ αἵμασι μολυνόμενον. καὶ εἰς πάντων τῶν ἀκαθάρτων πλύσιν ἀγόμενον. διὸ ἀδύνατον τὸ ὕδωρ εἶναι θεὸν ἀλλ' ἔργον θεοῦ. οἱ δὲ νομίζοντες τὸ πῦρ εἶναι θεὸν πλανῶνται. καὶ αὐτὸ γὰρ εἰς χρῆσιν ἐγένετο ἀνθρώπων καὶ κατακυριεύεται ὑπ' αὐτῶν περιφερόμενον ἐκ τόπου εἰς τόπον εἰς ἕψησιν καὶ ὄπτησιν παντοδαπῶν κρεῶν, ἔτι δὲ καὶ νεκρῶν σωμάτων. φθείρεται δὲ καὶ κατὰ πολλοὺς τρόπους ὑπὸ τῶν ἀνθρώπων σβεννύμενον. διὸ οὐκ ἐνδέχεται τὸ πῦρ εἶναι θεὸν ἀλλ' ἔργον θεοῦ. οἱ δὲ νομίζοντες τὴν τῶν ἀνέμων πνοὴν εἶναι θεὰν πλανῶνται. φανερὸν γάρ ἐστι ὅτι δουλεύει ἑτέρῳ καὶ χάριν τῶν ἀνθρώπων κατεσκεύασται ὑπὸ τοῦ θεοῦ πρὸς μεταγωγὴν πλοίων καὶ συγκομιδὰς τῶν σιτίων καὶ εἰς λοιπὰς αὐτῶν χρείας. αὔξει τε καὶ λήγει κατ' ἐπιταγὴν θεοῦ. διὸ οὐ νενόμισται τὴν τῶν ἀνέμων πνοὴν εἶναι θεὰν ἀλλ' ἔργον θεοῦ.