Chapter XVIII.—They Deceive, Instead of Healing.

But medicine and everything included in it is an invention of the same kind. If any one is healed by matter, through trusting to it, much more will he be healed by having recourse to the power of God. As noxious preparations are material compounds, so are curatives of the same nature. If, however, we reject the baser matter, some persons often endeavour to heal by a union of one of these bad things with some other, and will make use of the bad to attain the good. But, just as he who dines with a robber, though he may not be a robber himself, partakes of the punishment on account of his intimacy with him, so he who is not bad but associates with the bad, having dealings with them for some supposed good, will be punished by God the Judge for partnership in the same object. Why is he who trusts in the system of matter55    [ὓλης οἰκονομία. note Comp. cap. ix., supra, note 4; p. 69.] not willing to trust in God? For what reason do you not approach the more powerful Lord, but rather seek to cure yourself, like the dog with grass, or the stag with a viper, or the hog with river-crabs, or the lion with apes? Why you deify the objects of nature? And why, when you cure your neighbour, are you called a benefactor? Yield to the power of the Logos! The demons do not cure, but by their art make men their captives. And the most admirable Justin56    [The language of an affectionate pupil: ὁ θαυμασιώτατος Ιουστινος.] has rightly denounced them as robbers. For, as it is the practice of some to capture persons and then to restore them to their friends for a ransom, so those who are esteemed gods, invading the bodies of certain persons, and producing a sense of their presence by dreams, command them to come forth into public, and in the sight of all, when they have taken their fill of the things of this world, fly away from the sick, and, destroying the disease which they had produced, restore men to their former state.

18.1 Φαρμακεία δὲ καὶ πᾶν τὸ ἐν αὐτῇ εἶδος τῆς αὐτῆς ἐστιν ἐπιτεχνήσεως. εἰ γάρ τις ὑπὸ τῆς ὕλης θεραπεύεται πιστεύων αὐτῇ, θεραπευθήσεται μᾶλλον αὐτὸς δυνάμει θεοῦ προσανέχων. ὥσπερ γὰρ τὰ δηλητήρια συνθέσεις εἰσὶν ὑλικαί, τὸν αὐτὸν τρόπον καὶ τὰ ἰώμενα τῆς αὐτῆς ὑποστάσεώς ἐστιν. εἰ δὲ τὴν φαυλοτέραν ὕλην παραιτούμεθα, πολλάκις καὶ διὰ τῆς ἐφ' ἕτερον τῶν κακῶν τινος ἐπιπλοκῆς ἰάσασθαί τινες ἐπιτηδεύουσι καὶ τοῖς κακοῖς κἂν πρὸς τὸ ἀγαθὸν καταχρήσονται. καθάπερ δὲ ὁ τῷ λῃστεύοντι συνδειπνήσας, κἂν μὴ λῃστὴς αὐτὸς ᾖ, ἀλλ' ὅμως διὰ τὸ συνεστιαθῆναι τιμωρίας μεταλαμβάνει, τρόπῳ τῷ αὐτῷ καὶ ὁ μὴ κακὸς τῷ δὲ φαύλῳ ἀναμιγεὶς 18.2 πρὸς τὸ νομιζόμενον καλὸν συγχρησάμενος διὰ τὴν εἰς αὐτὸν κοινωνίαν ὑπὸ τοῦ κρίνοντος τοῦτον θεοῦ κολασθήσεται. διὰ τί γὰρ ὁ πιστεύων ὕλης οἰκονομίᾳ πιστεύειν οὐ βούλεται τῷ θεῷ; τίνος δὲ χάριν οὐ τῷ δυνατωτέρῳ προσέρχῃ δεσπότῃ, θεραπεύεις δὲ μᾶλλον αὑτὸν ὥσπερ ὁ μὲν κύων διὰ πόας, ὁ δὲ ἔλαφος δι' ἐχίδνης, ὁ δὲ σῦς διὰ τῶν ἐν ποταμοῖς καρκίνων, ὁ δὲ λέων διὰ τῶν πιθήκων; τί δέ μοι θεοποιεῖς τὰ ἐν κόσμῳ; τί δὲ θεραπεύων τὸν πλησίον εὐεργέτης ἀποκαλῇ; λόγου δυνάμει κατακολούθησον· οὐ θεραπεύουσιν οἱ δαίμονες, τέχνῃ δὲ τοὺς ἀνθρώπους αἰχμαλωτεύουσι· καὶ ὁ θαυμασιώτατος Ἰουστῖνος ὀρθῶς ἐξεφώνησεν ἐοικέναι τοὺς προειρημένους 18.3 λῃσταῖς. ὥσπερ γὰρ ἐκείνοις ἔθος ἐστὶ ζωγρεῖν τινας, εἶτα τοὺς αὐτοὺς μισθοῦ τοῖς οἰκείοις ἀποκαθιστᾶν, οὕτω καὶ οἱ νομιζόμενοι θεοὶ τοῖς τινων ἐπιφοιτῶντες μέλεσιν, ἔπειτα δι' ὀνείρων τὴν εἰς αὑτοὺς πραγματευόμενοι δόξαν δημοσίᾳ τε τοὺς τοιούτους προϊέναι κελεύσαντες πάντων ὁρώντων, ἐπειδὰν τῶν ἐγκωμίων ἀπολαύσωσιν, ἀποπτάμενοι τῶν καμνόντων, ἣν ἐπραγματεύσαντο νόσον περιγράφοντες, τοὺς ἀνθρώπους εἰς τὸ ἀρχαῖον ἀποκαθιστῶσιν.