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

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 for his living.

Is he then badly off?  But it cannot be admitted that a god should be a cripple, and besides be dependent on mankind.

Then they bring forward Hermes as a god, representing him to be lustful, and a thief, and covetous, and a magician (and maimed) and an interpreter of language.  But it cannot be admitted that such an one is a god.

They also bring forward Asklepios as a god who is a doctor and prepares drugs and compounds plasters for the sake of a living.  For he was badly off.  And afterwards he was struck, they say, with a thunderbolt by Zeus on account of Tyndareos, son of Lacedaimon; and so was killed.  Now if Asklepios in spite of his divinity could not help himself when struck by lightning, how will he come to the rescue of others?

Again Ares is represented as a god, fond of strife and given to jealousy, and a lover of animals and other such things.  And at last while corrupting Aphrodite, he was bound by the youthful Eros and by Hephaistos.  How then was he a god who was subject to desire, and a warrior, and a prisoner and an adulterer?

They allege that Dionysos also is a god who holds nightly revels and teaches drunkenness, and carries off the neighbours’ wives, and goes mad and takes to flight.  And at last he was put to death by the Titans.  If then Dionysos could not save himself when he was being killed, and besides used to be mad, and drunk with wine, and a fugitive, how should he be a god?

They allege also that Herakles got drunk and went mad and cut the throats of his own children, then he was consumed by fire and so died.  Now how should he be a god, who was drunk and a slayer of children and burned to death? or how will he come to the help of others, when he was unable to help himself?

[10] Σὺν τούτῳ δὲ καὶ Ἥφαιστόν τινα παρεισάγουσι θεὸν εἶναι καὶ τοῦτον χωλὸν καὶ κρατοῦντα σφῦραν καὶ πυρολάβον καὶ χαλκεύοντα χάριν τροφῆς. ἆρα ἐπενδεής ἐστιν; ὅπερ οὐκ ἐνδέχεται θεὸν εἶναι χωλὸν καὶ προσδεόμενον ἀνθρώπων. εἶτα τὸν Ἡρμῆν παρεισάγουσι θεὸν εἶναι ἐπιθυμητὴν καὶ πλεονέκτην καὶ μάγον καὶ κυλλὸν καὶ λόγων ἑρμηνευτήν. ὅπερ οὐκ ἐνδέχεται θεὸν εἶναι τοιοῦτον. Τὸν δὲ Ἀσκληπιὸν παρεισάγουσι θεὸν εἶναι, ἰατρὸν ὄντα καὶ κατασκευάζοντα φάρμακα καὶ σύνθεσιν ἐμπλάστρων χάριν τροφῆς. ἐπενδεὴς γὰρ ἦν: ὕστερον δὲ κεραυνοῦσθαι αὐτὸν ὑπὸ τοῦ Διὸς διὰ Τυνδάρεων Λακεδαίμονος υἱὸν καὶ ἀποθανεῖν. εἰ δὲ Ἀσκληπιὸς θεὸς ὢν καὶ κεραυνωθεὶς οὐκ ἠδυνήθη ἑαυτῷ βοηθῆσαι πῶς ἄλλοις βοηθήσει; Ἄρης δὲ παρεισάγεται θεὸς εἶναι πολεμιστὴς καὶ ἐπιθυμητὴς θρεμμάτων καὶ ἑτέρων τινῶν: ὕστερον δὲ αὐτὸν μοιχεύοντα τὴν Ἀφροδίτην δεθῆναι αὐτὸν ὑπὸ τοῦ νηπίου Ἔρωτος καὶ ὑπὸ Ἡφαίστου. πῶς οὖν θεός ἐστιν ὁ ἐπιθυμητὴς καὶ πολεμιστὴς καὶ δέσμιος καὶ μοιχός; Τὸν δὲ Διόνυσον παρεισάγουσι θεὸν εἶναι, νυκτερινὰς ἄγοντα ἑορτὰς καὶ διδάσκαλον μέθης καὶ ἀποσπῶντα τὰς τῶν πλησίον γυναῖκας καὶ μαινόμενον καὶ φεύγοντα: ὕστερον δὲ αὐτὸν σφαγῆναι ὑπὸ τῶν Τιτάνων. εἰ οὖν Διόνυσος σφαγεὶς οὐκ ἠδυνήθη ἑαυτῷ βοηθῆσαι, ἀλλὰ καὶ μαινόμενος ἦν καὶ δραπέτης, πῶς ἂν εἴη θεός; Τὸν δὲ Ἡρακλῆν παρεισάγουσι μεθυσθῆναι καὶ μανῆναι καὶ τὰ ἴδια τέκνα σφάξαι, εἶτα πυρὶ ἀναλωθῆναι καὶ οὕτως ἀποθανεῖν. πῶς δ' ἂν εἴη θεὸς μέθυσος καὶ τεκνοκτόνος καὶ κατακαιόμενος; ἢ πῶς ἄλλοις βοηθῆσαι, ἑαυτῷ βοηθῆσαι μὴ δυνηθείς;