The Apology of Aristides. Fragments.

 [1] Ἐγώ, βασιλεῦ, προνοίᾳ θεοῦ ἦλθον εἰς [τόνδε] τὸν κόσμον: καὶ θεωρήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν, ἥλιόν τε καὶ σελήνην καὶ τὰ λοιπά,

 [2] Τούτων οὕτως εἰρημένων περὶ θεοῦ, καθὼς ἐμὲ ἐχώρησε περὶ αὐτοῦ λέγειν, ἔλθωμεν καὶ ἐπὶ τὸ ἀνθρώπινον γένος, ὅπως ἴδωμεν, τίνες αὐτῶν μετέχουσι τῆς

 [3] Ἴδωμεν οὖν, τίνες τούτων μετέχουσι τῆς ἀληθείας καὶ τίνες τῆς πλάνης. οἱ μὲν γὰρ Χαλδαῖοι, οἱ μὴ εἰδότες θεόν, ἐπλανήθησαν ὀπίσω τῶν στοιχείων καὶ

 [4] Ἔλθωμεν οὖν, ὦ βασιλεῦ, ἐπ' αὐτὰ τὰ στοιχεῖα, ὅπως ἀποδείξωμεν περὶ αὐτῶν ὅτι οὐκ εἰσὶ θεοί, ἀλλὰ φθαρτὰ καὶ ἀλλοιούμενα, ἐκ τοῦ μὴ ὄντος παραχθέν

 [5] Οἱ δὲ νομίζοντες τὸ ὕδωρ εἶναι θεὸν ἐπλανήθησαν. καὶ αὐτὸ γὰρ εἰς χρῆσιν τῶν ἀνθρώπων γέγονε καὶ κατακυριεύεται ὑπ' αὐτῶν, μιαίνεται καὶ φθείρεται

 [6] Οἱ δὲ νομίζοντες τὸν ἥλιον εἶναι θεὸν πλανῶνται. ὁρῶμεν γὰρ αὐτὸν κινούμενον κατὰ ἀνάγκην καὶ τρεπόμενον καὶ μεταβαίνοντα ἀπὸ σημείου εἰς σημεῖον,

 [7] Οἱ δὲ νομίζοντες τὸν ἄνθρωπον εἶναι θεὸν πλανῶνται. ὁρῶμεν γὰρ αὐτὸν κινούμενον [κυούμενον] κατὰ ἀνάγκην, καὶ τρεφόμενον καὶ γηράσκοντα, καὶ μὴ θέ

 [8] Ἔλθωμεν οὖν ἐπὶ τοὺς Ἕλληνας ἵνα ἴδωμεν εἴ τι φρονοῦσι περὶ θεοῦ. οἱ οὖν Ἕλληνες σοφοὶ λέγοντες εἶναι ἐμωράνθησαν χεῖρον τῶν Χαλδαίων, παρεισάγοντ

 [9] Ἀλλὰ καὶ καθ' ἕκαστον τῶν θεῶν αὐτῶν εἰ θελήσομεν ἐπεξελθεῖν τῷ λόγῳ, πολλὴν ὄψει ἀτοπίαν. οὕτως παρεισάγεται αὐτοῖς πρὸ πάντων θεὸς ὁ λεγόμενος Κ

 [10] Σὺν τούτῳ δὲ καὶ Ἥφαιστόν τινα παρεισάγουσι θεὸν εἶναι καὶ τοῦτον χωλὸν καὶ κρατοῦντα σφῦραν καὶ πυρολάβον καὶ χαλκεύοντα χάριν τροφῆς. ἆρα ἐπενδ

 [11] Τὸν δὲ Ἀπόλλωνα παρεισάγουσι θεὸν εἶναι ζηλωτήν, ἔτι δὲ καὶ τόξον καὶ φαρέτραν κρατοῦντα, ποτὲ δὲ καὶ κιθάραν καὶ ἐπαυθίδα καὶ μαντευόμενον τοῖς

 [12] Αἰγύπτιοι δὲ ἀβελτερώτεροι καὶ ἀφρονέστεροι τούτων ὄντες χεῖρον πάντων τῶν ἐθνῶν ἐπλανήθησαν: οὐ γὰρ ἠρκέσθησαν τοῖς τῶν Χαλδαίων καὶ Ἑλλήνων σεβ

 [13] Πλάνην οὖν μεγάλην ἐπλανήθησαν οἵ τε Αἰγύπτιοι καὶ οἱ Χαλδαῖοι καὶ οἱ Ἕλληνες τοιούτους παρεισάγοντες θεοὺς καὶ ἀγάλματα αὐτῶν ποιοῦντες καὶ θεοπ

 [14] Ἔλθωμεν οὖν, ὦ βασιλεῦ, καὶ ἐπὶ τοὺς Ἰουδαίους, ὅπως ἴδωμεν, τί φρονοῦσι καὶ αὐτοὶ περὶ θεοῦ. οὗτοι γὰρ, τοῦ Ἀβραὰμ ὄντες ἀπόγονοι καὶ Ἰσαάκ τε κ

 [15] Οἱ δὲ Χριστιανοὶ γενεαλογοῦνται ἀπὸ τοῦ κυρίου Ἰησοῦ Χριστοῦ. οὗτος δὲ ὁ υἱὸς τοῦ θεοῦ τοῦ ὑψίστου ὁμολογεῖται ἐν πνεύματι ἁγίῳ ἀπ' οὐρανοῦ καταβ

 [16] Ὄντως οὖν αὕτη ἐστὶν ἡ ὁδὸς τῆς ἀληθείας, ἥτις τοὺς ὁδεύοντας αὐτὴν εἰς τὴν αἰώνιον χειραγωγεῖ βασιλείαν τὴν ἐπηγγελμένην παρὰ Χριστοῦ ἐν τῇ μελλ

 [17] ἕως ὧδε ὁ πρὸς σέ μου λόγος, βασιλεῦ, ὁ ὑπὸ τῆς ἀληθείας ἐν τῷ νοΐ μου ὑπαγορευθείς. διὸ παυσάσθωσαν οἱ ἀνόητοί σου σοφοὶ ματαιολογοῦντες κατὰ το

The Apology of Aristides the Philosopher.

Translated from the Syriac.

Aristedes.

Here follows the defence which Aristides the philosopher made before Hadrian the King on behalf of reverence for God.

…All-powerful Cæsar Titus Hadrianus Antoninus, venerable and merciful, from Marcianus Aristides, an Athenian philosopher.1    The superscription seems to be duplicate in the Syriac.  It is absent from the Greek as we have it; the Armenian has “To the Emperor Cæsar Hadrian from Aristides.”  Various explanations are offered.  (a) Both emperors, as colleagues, may be meant.  In support of this the Syriac adjectives for “venerable and merciful” are marked plural; the phrase “Your majesty” occurring later has a plural suffix; and two Imperatives, “Take and read,” are plural.  On the other hand “O King” occurs constantly in the singular; and the emperors were colleagues only for a few months in the year a.d. 138.   (b)  The longer heading is the true one—the shorter being due perhaps to a scribe who had a collection of works to copy.  In that case the word “Hadrian” has been selected from the full title of Antonine, and the two adjectives “venerable and merciful” are proper names, Augustus Pius.  (Harris.)   (c)  The shorter heading has the support of Eusebius and the Armenian version; and the translator into Syriac may have amplified.   (***) Almighty is separated from the word for “God” by a pause, and is not an attribute which a Christian would care to apply to a Roman emperor.  παντοκράτωρ may have been confounded with αὐ τοκράτωρ.  Raabe supplies *** giving the sense “qui imperium (postatem) habet,” as an epithet of Cæsar.  If *** ="Renewed, or dedicated again to…Antoninus Pius,” could be read, both headings might be retained.

The Apology of Aristides. Fragments.