ATHENAGORAS BR 65 A88 A 5 M3 CHRISTIAN GREEK AND LATIE WRITERS. HARPERS A 989,572 ARTES LIBRARY 18377 SCIENTIA VERITAS OF THE UNIVERSITY OF MICHIGAN UHUM TUEBOR SI-QUÆRIS PENINEL·LAM·AMŒNAM CIRCUMSPICE HIU THE GIFT OF Charlotte F. Brewer i J. BR 65 A88 A5 M3 DOUGLASS SERIES OF CHRISTIAN GREEK AND LATIN WRITERS. FOR USE IN SCHOOLS AND COLLEGES. VOL. IV. ATHENAGORAS. NOTICE. It is remarkable that no place has been given in the schools and colleges of England and America to the writ- ings of the early Christians. For many centuries, and down to what is called the Pagan Renaissance, they were the common linguistic study of educated Christians. The stern piety of those times thought it wrong to dally with the sensual frivolities of heathen poets, and never imag- ined it possible that the best years of youth should be spent in mastering the refinements of a mythology and life which at first they feared and loathed, and which at last became as remote and unreal to them as the Veda is to us. Classical Philology, however, took its ideal of beauty from Pagan Greece, and it has filled our schools with those books which are its best representatives. The modern Science of Language has again changed the point of view. It gives the first place to truth; it seeks to know man, his thoughts, his growth; it looks on the literature of an age as a daguerreotype of the age; it values books according to their historical significance. The writings of the early Christians embody the history of the most important events known to man, in language not unworthy of the events, and the study of Latin and Greek as vehicles of Christian thought should be the most fruitful study known to Philology, and have its place of honor in the University Course. ii NOTICE. The present Series owes its origin to an endowment by Mr. Benjamin Douglass for the study of these authors in Lafayette College. Each volume will be prepared with critical text, introduction, and notes like the current ap- proved text-books for college study. They will be ed- ited by F. A. March, LL.D., Professor of Comparative Philology in Lafayette College, with such help as may be found desirable. Four volumes are now ready: LATIN HYMNS, with English Notes. 12mo, Cloth, $1 75. THE ECCLESIASTICAL HISTORY OF EUSEBIUS. The First Book and Selections. With an Introduction by A. BALLARD, D.D., Professor of Christian Greek and Latin in Lafayette Col- lege; and Explanatory Notes by W. B. OWEN, A.M., Adj. Profess- or of Christian Greek. 12mo, Cloth, $1 75. TERTULLIAN: Select Works. With an Introduction by LYMAN COLEMAN, D.D., Professor of Latin in Lafayette College. Cloth, $1 75. ATHENAGORAS. 12mo, With Explanatory Notes by W. B. OWEN, A.M., Adj. Professor of Christian Greek in Lafayette College. 12mo, Cloth, $1 75. The Series has been well received, and the co-operation of several of our most eminent scholars has been cordial- ly given. A volume of JUSTIN MARTYR, prepared by B. L. Gildersleeve, LL.D., Professor of Greek in the Uni- versity of Virginia, is now ready for the press. AUGUS- TINE will follow, prepared by E. P. Crowell, Professor of Latin in Amherst College; and, later, other volumes of the Christian Fathers, and perhaps of more modern au- thors who have written' in Latin. : ATHENAGORAS. EDITED FOR SCHOOLS AND COLLEGES BY F. A. MARCH, LL.D. WITH EXPLANATORY NOTES By W. B. OWEN, A.M., Gyler ADJUNCT PROFESSOR OF CHRISTIAN GREEK IN LAFAYETTE COLLEGE. ΛΑΜΠΑΔΙΑ NEW YORK: HARPER & BROTHERS, PUBLISHERS, FRANKLIN SQUARE. 1876. Entered according to Act of Congress, in the year 1875, by HARPER & BROTHERS, In the Office of the Librarian of Congress, at Washington. PREFACE. THESE treatises have peculiar merits. They were written by a philosopher for philosophers. It is much as if John Stuart Mill had undertaken to refute Chris- tianity, and had taken up the Bible and other original documents to study the matter at first hand and re- fute so that there should be no more refuting needed, and as if the study had made a Christian of him, and he had written a plea for his religion and a discourse on immortality. Just about so carefully, clearly, orderly, masterly, with a similar pervading presence of philosophical thinking and language, does Athen- agoras discourse. IIe had grown up, like Mill, with no religion but philosophy, nurtured on the ideas of Plato, trained in the logic of Aristotle, ready to con- fute; he took up Christianity to refute it, it is said, and was convinced of its truth. It is worth knowing what such a man has to say for himself. Then here is some good Greek. Athenagoras lived at the same time with well-known heathen authors. IIe might have heard the gospel of heroism from the mouth of Plutarch, and have laughed at the sallies of 377756 vi PREFACE. Lucian. Longinus was a hundred years later. He was an Athenian gentleman and scholar-kaλòs kảya- Sós. He speaks always with simplicity and reserve of force. A certain elegant courtesy pervades the whole Plea, such as beseems the address of an Athe- nian to an imperial philosopher. In place of the buf- foonery which seasons and preserves Lucian, there is Attic salt in the periods in which Athenagoras sets forth the absurdities and abominations of the current mythology; and, taking care not to offend any of the little ones at Athens or Rome, he repeats the sover- eign thought of Paul in language drawn from Plato. The text of Otto has been used, and I would like to give Otto the credit of all the research to be found in this edition. Other works have been used, but he had harvested before me. Gleanings in Maran have yield- Professor Gildersleeve has given ed a few good ears. me valuable corrections. Otto's excellent Latin translation, and the great body of notes on the various readings, are not suited to the purpose of this book. Prof. Owen, who has heard classes in it, has prepared parts with abundant element- ary notes; in the Plea, Chapters I.-IV., XI.-XXIII.; in the Resurrection, Chapters I.-XV. Other portions are left without such aids, so that teachers may please themselves in the parts they dwell on. F. A.M. LAFAYETTE COLLEGE, August, 1875. CONTENTS. Page SUPPLICATIO PRO CHRISTIANIS.. 9 DE RESURRECTIONE MORTUORUM. 53 LIFE OF ATHENAGORAS 89 HIS STYLE AND DICTION. 93 ANALYSIS OF THE PLEA. 99 • 103. NOTES.... ANALYSIS OF THE TREATISE ON THE Resurrec- TION NOTES. INDEX OF WORDS.. INDEX OF PLACES CITED. • INDEX OF SUBJECTS. • 177 183 223 241 244 A 2 ΑΘΗΝΑΓΟΡΟΥ ΑΘΗΝΑΙΟΥ ΦΙΛΟΣΟΦΟΥ ΧΡΙΣΤΙΑΝΟΥ ΠΡΕΣΒΕΙΑ ΠΕΡΙ ΧΡΙΣΤΙΑΝΩΝ. Αὐτοκράτορσιν Μάρκῳ Αὐρηλίῳ Αντωνίνῳ καὶ Λουκίῳ Αὐρηλίῳ Κομμόδῳ, 'Αρμενιακοῖς, Σαρματικοῖς, τὸ δὲ μέγιστον Φιλοσόφοις. I. 1. Ἡ ὑμετέρα, μεγάλοι βασιλέων, οἰκουμένη, ἄλλος ἄλλοις ἔθεσι χρῶνται καὶ νόμοις, καὶ οὐδεὶς αὐτῶν νόμῳ καὶ φόβῳ δίκης, κἂν γελοῖα ᾖ, μὴ στέργειν τὰ πάτρια εἴρ- γεται. ᾿Αλλ' ὁ μὲν Ιλιεὺς θεὸν Ἕκτορα λέγει καὶ τὴν Ἑλένην Αδράστειαν ἐπιστάμενος προσκυνεῖ, ὁ δὲ Λακε- δαιμόνιος ᾿Αγαμέμνονα Δία καὶ Φιλονόην τὴν Τυνδάρεω θυγατέρα και Τέννην ὁ Τενέδιος σέβει, ὁ δὲ ᾿Αθηναῖος Ερεχθεῖ Ποσειδῶνι θύει· καὶ ᾿Αγραύλῳ Αθηναῖοι καὶ τε λετὰς καὶ μυστήρια ἄγουσι καὶ Πανδρόσῳ, αἳ ἐνομίσθησαν ἀσεβεῖν ἀνοίξασαι τὴν λάρνακα. Καὶ ἑνὶ λόγῳ κατὰ ἔθνη καὶ δήμους θυσίας κατάγουσιν ἃς ἂν θέλωσιν ἄνθρωποι καὶ μυστήρια. Οἱ δὲ Αἰγύπτιοι καὶ αλλούρους καὶ κροκο- δείλους καὶ ὄφεις καὶ ἀσπίδας καὶ κύνας θεοὺς νομίζουσι. 2. Καὶ τούτοις πᾶσιν ἐπιτρέπετε καὶ ὑμεῖς καὶ οἱ νόμοι, τὸ μὲν οὖν μηδ' ὅλως θεὸν ἡγεῖσθαι ἀσεβὲς καὶ ἀνόσιον νομίσαντες, τὸ δὲ οἷς ἕκαστος βούλεται χρῆσθαι ὡς θεοῖς ἀναγκαῖον, ἵνα τῷ πρὸς τὸ θεῖον δέει ἀπέχωνται τοῦ ἀδι- κεῖν. Υμῖν δὲ καὶ μὴ παρακρουσθῆτε ὡς οἱ πολλοὶ ἐξ ἀκοῆς) τὸ ὄνομα τί ἀπεχθάνεται; Οὐ γὰρ τὰ ὀνόματα μίσους άξια, ἀλλὰ τὸ ἀδίκημα δίκης καὶ τιμωρίας. 3. 10 ATHENAGORÆ ATHENIENSIS Διόπερ τὸ πρᾶον ὑμῶν καὶ ἡμερον καὶ τὸ πρὸς ἅπαντα εἰρηνικὸν καὶ φιλάνθρωπον θαυμάζοντες οἱ μὲν καθ᾽ ἕνα ἰσονομοῦνται, αἱ δὲ πόλεις πρὸς ἀξίαν τῆς ἴσης μετέχουσι τιμῆς, καὶ ἡ σύμπασα οἰκουμένη τῇ ὑμετέρᾳ συνέσει βαθείας εἰρήνης ἀπολαύουσιν. 4. Ἡμεῖς δὲ οἱ λεγόμενοι Χριστι- ανοί, ὅτι μὴ προνενόησθε καὶ ἡμῶν, συγχωρεῖτε δὲ μηδὲν ἀδικοῦντας, ἀλλὰ καὶ πάντων, ὡς προϊόντος τοῦ λόγου δειχθήσεται, εὐσεβέστατα διακειμένους καὶ δικαιότατα πρός τε τὸ θεῖον καὶ τὴν ὑμετέραν βασιλείαν, ἐλαύνεσθαι καὶ φέρεσθαι καὶ διώκεσθαι, ἐπὶ μόνῳ ὀνόματι προσπολεμούν των ἡμῖν τῶν πολλῶν, μηνῦσαι τὰ καθ᾿ ἑαυτοὺς ἐτολμήσα- μεν (διδαχθήσεσθε δὲ ὑπὸ τοῦ λόγου ἄτερ δίκης καὶ παρὰ πάντα νόμον καὶ λόγον πάσχοντας ἡμᾶς), καὶ δεόμεθα ὑμῶν καὶ περὶ ἡμῶν τι σκέψασθαι, ὅπως παυσώμεθά ποτε ὑπὸ τῶν συκοφαντῶν σφαττόμενοι. 5. Οὐδὲ γὰρ εἰς χρή ματα ἡ παρὰ τῶν διωκόντων ζημία, οὐδὲ εἰς ἐπιτιμίαν ἡ αἰσχύνη, ἢ εἰς ἄλλο τι τῶν μειζόνων ἡ βλάβη τούτων γὰρ καταφρονοῦμεν, κἂν τοῖς πολλοῖς δοκῇ σπουδαῖα, δέ- ροντα οὐ μόνον μὴ ἀντιπαίειν οὐδὲ μὴν δικάζεσθαι τοῖς ἄγουσι καὶ ἁρπάζουσιν ἡμᾶς μεμαθηκότες, ἀλλὰ τοῖς μέν, κἂν κατὰ κόρρης προσπηλακίζωσι, καὶ τὸ ἕτερον παίειν παρέχειν τῆς κεφαλῆς μέρος, τοῖς δέ, εἰ τὸν χιτῶνα ἀφαι ροῖντο, ἐπιδιδόναι καὶ τὸ ἱμάτιον. Αλλ' εἰς τὰ σώματα καὶ τὰς ψυχάς, ὅταν ἀπείπωμεν τοῖς χρήμασιν, ἐπιβουλεύ ουσιν ἡμῖν, κατασκεδάζοντες ὄχλον ἐγκλημάτων· ἃ ἡμῖν μὲν οὐδὲ μέχρις ὑπονοίας, τοῖς δὲ ἀδολεσχοῦσι καὶ τῷ ἐκείνων πρόσεστι γένει. • ΙΙ. 6. Καὶ εἰ μέν τις ἡμᾶς ἐλέγχειν ἔχει ἢ μικρὸν ἢ μεῖζ ζον ἀδικοῦντας, κολάζεσθαι οὐ παραιτούμεθα, ἀλλὰ καὶ ἥτις πικροτάτη καὶ ἀνηλεὴς τιμωρία ὑπέχειν ἀξιοῦμεν. Εἰ δὲ μέχρις ὀνόματος ἡ κατηγορία (εἰς γοῦν τὴν σήμερον ἡμέραν ἃ περὶ ἡμῶν λογοποιοῦσιν ἡ κοινὴ καὶ ἄκριτος SUPPLICATIO PRO CHRISTIANIS. 11 τῶν ἀνθρώπων φήμη, καὶ οὐδεὶς ἀδικῶν Χριστιανὸς ἐλή- λεγκται), ὑμῶν ἤδη ἔργον τῶν μεγίστων καὶ φιλανθρώπων καὶ φιλομαθεστάτων βασιλέων, ἀποσκευάσαι ἡμῶν νόμῳ τὴν ἐπήρειαν, ἵν᾽, ὥσπερ ἡ σύμπασα ταῖς παρ' ὑμῶν εὐερ γεσίαις καὶ καθ᾽ ἕνα κεκοινώνηκε καὶ κατὰ πόλεις, καὶ ἡμεῖς ἔχωμεν ὑμῖν χάριν, σεμνυνόμενοι ὅτι πεπαύμεθα συκοφαν τούμενοι, 7. Καὶ γὰρ οὐ πρὸς τῆς ὑμετέρας δικαιοσύνης τοὺς μὲν ἄλλους, αἰτίαν λαβόντας ἀδικημάτων, μὴ πρό- τερον ἢ ἐλεγχθῆναι κολάζεσθαι, ἐφ' ἡμῶν δὲ μεῖζον ἰσχύ ειν τὸ ὄνομα τῶν ἐπὶ τῇ δίκῃ ἐλέγχων, οὐκ εἰ ἠδίκησέ τι ὁ κρινόμενος τῶν δικαζόντων ἐπιζητούντων, ἀλλ᾽ εἰς τὸ ὄνομα ὡς εἰς ἀδίκημα ἐνυβριζόντων. 8. Οὐδὲν δὲ ὄνομα ἐφ' ἑαυτοῦ καὶ δι' αὐτοῦ οὐ πονηρὸν οὔτε χρηστὸν νομίζε ται, διὰ δὲ τὰς ὑποκειμένας αὐτοῖς ἢ πονηρὰς ἢ ἀγαθὰς πράξεις ἢ φλαῦρα ἢ ἀγαθὰ δοκεῖ. Ὑμεῖς δὲ ταῦτα ἔστε φανερώτερον, ὡσανεὶ ἀπὸ φιλοσοφίας καὶ παιδείας πάσης ὁρμώμενοι. Διὰ τοῦτο καὶ οἱ παρ' ὑμῖν κρινόμενοι, κἂν ἐπὶ μεγίστοις φεύγωσι, θαῤῥοῦσιν, εἰδότες ὅτι ἐξετάσετε αὐτῶν τὸν βίον, καὶ οὔτε τοῖς ὀνόμασι προσθήσεσθε, ἂν ᾖ κενὰ, οὔτε ταῖς ἀπὸ τῶν κατηγοριῶν αἰτίαις, εἰ ψευδεῖς εἶεν ἐν ἴσῃ τάξει τὴν καταδικάζουσαν τῆς ἀπολυούσης δέχον ται ψῆφον. 9. Τὸ τοίνυν πρὸς ἅπαντας ἴσον καὶ ἡμεῖς ἀξιοῦμεν, μὴ ὅτι Χριστιανοὶ λεγόμενα μισεῖσθαι καὶ κολά- ζεσθαι (τί γὰρ ἡμῖν τὸ ὄνομα πρὸς κακίαν τελεῖ ;), ἀλλὰ κρίνεσθαι ἐφ' ὅτων ἂν καὶ εὐθύνῃ τις, καὶ ἢ ἀφίεσθαι ἀπο- λυομένους τὰς κατηγορίας ἢ κολάζεσθαι τοὺς ἁλισκομέ νους πονηρούς, μὴ ἐπὶ τῷ ὀνόματι (οὐδεὶς γὰρ Χριστιανὸς πονηρός, εἰ μὴ ὑποκρίνεται τὸν λόγον), ἐπὶ δὲ τῷ ἀδική- ματι. TO Οὕτω καὶ τοὺς ἀπὸ φιλοσοφίας κρινομένους ὁρῶμεν. 10. Οὐδεὶς αὐτῶν πρὸ κρίσεως διὰ τὴν ἐπιστήμην ἢ τέχνην ἀγαθὸς ἢ πονηρὸς τῷ δικαστῇ εἶναι δοκεῖ, ἀλλὰ δόξας μὲν εἶναι ἄδικος κολάζεται, οὐδὲν τῇ φιλοσοφία προστριψάμενος 12 ATHENAGORE ATHENIENSIS ἔγκλημα (ἐκεῖνος γὰρ πονηρὸς ὁ μὴ ὡς νόμος φιλοσοφῶν, ἡ δὲ ἐπιστήμη ἀναίτιος), ἀπολυσάμενος δὲ τὰς διαβολὰς ἀφίεται. Εστω δὴ τὸ ἴσον καὶ ἐφ᾿ ἡμῶν· ὁ τῶν κρινομέ- νων ἐξεταζέσθω βίος, τὸ δὲ ὄνομα παντὸς ἀφείσθω ἐγκλή- ματος. 11. Αναγκαῖον δέ μοι ἀρχομένῳ ἀπολογεῖσθαι ὑπὲρ τοῦ λόγου δεηθῆναι ὑμῶν, μέγιστοι αὐτοκράτορες, ἴσους ἡμῖν ἀκροατὰς γενέσθαι καὶ μὴ τῇ κοινῇ καὶ ἀλόγῳ φήμη συναπενεχθέντας προκατασχεθῆναι, ἐπιτρέψαι δὲ ὑμῶν τὸ φιλομαθὲς καὶ φιλάληθες καὶ τῷ καθ᾿ ἡμᾶς λόγῳ. Ὑμεῖς τε γὰρ οὐ πρὸς ἀγνοίας ἐξαμαρτήσετε καὶ ἡμεῖς, τὰ ἀπὸ τῆς ἀκρίτου τῶν πολλῶν φήμης ἀπολυσάμενοι, παυ- σόμεθα πολεμούμενοι. III. 12. Τρία ἐπιφημίζουσιν ἡμῖν ἐγκλήματα, αθεότητα, Θυέστεια δεῖπνα, Οιδιποδείους μίξεις. ᾿Αλλὰ εἰ μὲν ἀληθῆ ταῦτα, μηδενὸς γένους φείσησθε, ἐπεξέλθετε δὲ τοῖς ἀδική- μασι· σὺν γυναιξὶ καὶ παισὶ προῤῥίζους ἡμᾶς ἀποκτείνατε, εἴ γέ τις Χριστιανῶν ζῇ δίκην θηρίων. Καίτοι γε καὶ τὰ θηρία τῶν ὁμογενῶν οὐχ ἅπτεται, καὶ νόμῳ φύσεως καὶ πρὸς ἕνα καιρὸν τὸν τῆς τεκνοποιΐας, οὐκ ἐπ᾽ ἀδείας μίγνυ ται, γνωρίζει δὲ καὶ ὑφ᾽ ὧν ὠφελεῖται. 13. Εἴ τις οὖν καὶ τῶν θηρίων ἀνημερώτερος, τίνα οὗτος πρὸς τὰ τηλικαῦτα ὑποσχὼν δίκην καὶ πρὸς ἀξίαν κεκολάσθαι νομισθήσεται ; Εἰ δὲ λογοποιΐαι ταῦτα καὶ διαβολαί κεναι, φυσικῷ λόγῳ πρὸς τὴν ἀρετὴν τῆς κακίας ἀντικειμένης καὶ πολεμούντων ἀλλήλοις τῶν ἐναντίων θείῳ νόμῳ, καὶ τοῦ μηδὲν τούτων ἀδικεῖν ὑμεῖς μάρτυρες, κελεύοντες μὴ μηνύειν, πρὸς ὑμῶν λοιπὸν ἐξέτασιν ποιήσασθαι βίου, δογμάτων, τῆς πρὸς ὑμᾶς καὶ τὸν ὑμέτερον οἶκον καὶ τὴν βασιλείαν σπουδῆς καὶ ὑπακοῆς, καὶ οὕτω ποτὲ συγχωρῆσαι ἡμῖν οὐδὲν πλέον τοῖς διώκουσιν ἡμᾶς. Νικήσομεν γὰρ αὐτούς, ὑπὲρ ἀλη θείας αόκνως καὶ τὰς ψυχὰς ἐπιδιδόντες. IV. 14. Ὅτι μὲν οὖν οὐκ ἐσμὲν ἄθεοι· πρὸς ἓν ἕκαστον SUPPLICATIO PRO CHRISTIANIS. 13 ἀπαντήσω τῶν ἐγκλημάτων, μὴ καὶ γελοῖον ἢ τοὺς λέγον- τας μὴ ἐλέγχειν· Διαγόρᾳ μὲν γὰρ εἰκότως ἀθεότητα ἐπε- κάλουν Αθηναῖοι, μὴ μόνον τὸν Ὀρφικὸν εἰς μέσον κατ- ατιθέντι λόγον καὶ τὰ ἐν Ἐλευσῖνι καὶ τὰ τῶν Καβείρων δημεύοντι μυστήρια καὶ τὸ τοῦ Ἡρακλέους ἵνα τὰς γογγύ λας ἑψοῖ κατακόπτοντι ξόανον, ἄντικρυς δὲ ἀποφαινομένῳ μηδ' ὅλως εἶναι θεόν. 15. Ἡμῖν δέ, διαιροῦσιν ἀπὸ τῆς ὕλης τὸν Θεόν, καὶ δεικνύουσιν ἕτερον μέν τι εἶναι τὴν ὕλην ἄλλο δὲ τὸν Θεὸν καὶ τὸ διὰ μέσου πολύ (τὸ μὲν γὰρ θεῖον ἀγένητον εἶναι καὶ αίδιον, νῷ μόνῳ καὶ λόγῳ θεωρούμενον, τὴν δὲ ὕλην γενητὴν καὶ φθαρτήν), μή τι οὐκ ἀλόγως τὸ τῆς ἀθεότητος ἐπικαλοῦσιν ὄνομα ; 16. Εἰ μὲν γὰρ ἐφρο- νοῦμεν ὅμοια τῷ Διαγόρᾳ, τοσαῦτα ἔχοντες πρὸς Θεοσέ- βειαν ἐνέχυρα, τὸ εὔτακτον, τὸ διὰ παντὸς σύμφωνον, τὸ μέγεθος, τὴν χροίαν, τὸ σχῆμα, τὴν διάθεσιν τοῦ κόσμου, εἰκότως ἂν ἡμῖν καὶ ἡ τοῦ μὴ θεοσεβεῖν δόξα καὶ ἡ τοῦ ἐλαύνεσθαι αἰτία προσετρίβετο. Ἐπεὶ δὲ ὁ λόγος ἡμῶν ἕνα θεὸν ἄγει τὸν τοῦδε τοῦ παντὸς ποιητήν, αὐτὸν μὲν οὐ γενόμενον (ὅτι τὸ ὂν οὐ γίνεται ἀλλὰ τὸ μὴ ὄν), πάντα δὲ διὰ τοῦ παρ' αὐτοῦ λόγου πεποιηκότα, ἑκάτερα ἀλόγως πάσχομεν, καὶ κακῶς ἀγορευόμεθα καὶ διωκόμεθα. ΤΟ V. 17. Καὶ ποιηταὶ μὲν καὶ φιλόσοφοι οὐκ ἔδοξαν ἄθεοι, ἐπιστήσαντες περὶ Θεοῦ. Ὁ μὲν Εὐριπίδης ἐπὶ μὲν τῶν κατὰ κοινὴν πρόληψιν ἀνεπιστημόνως ὀνομαζομένων θεῶν διαπορῶν· Ὤφειλε δ', εἴπερ ἔστ' ἐν οὐρανῷ Ζεύς, μὴ τὸν αὐτὸν δυστυχῆ καθιστάναι. 18. Ἐπὶ δὲ τοῦ κατ᾽ ἐπιστήμην νοητοῦ ὡς ἔχει νους δογματίζων Ορᾷς τὸν ὑψοῦ τόνδ' ἄπειρον αιθέρα Καὶ γῆν πέριξ ἔχονθ' ὑγραῖς ἐν ἀγκάλαις ; Τοῦτον νόμιζε Ζῆνα, τόνδ' ἡγοῦ Θεόν. 14 ATHENAGORE ATHENIENSIS 19. Τῶν μὲν γὰρ οὔτε τὰς οὐσίας, αἷς ἐπικατηγορείσθαι τὸ ὄνομα συμβέβηκεν, ὑποκειμένας ἑώρα (Ζῆνα γάρ, ὅστις ἐστὶ Ζεύς, οὐκ οἶδα πλὴν λόγῳ) οὔτε τὰ ὀνόματα καθ' ὑποκειμένων κατηγορεῖσθαι πραγμάτων. (Ὧν γὰρ αἱ οὐ σίαι οὐχ ὑπόκεινται, τί πλέον αὐτοῖς τῶν ὀνομάτων ;) Τὸν δὲ ἀπὸ τῶν ἔργων, ὄψει τῶν ἀδήλων νοῶν τὰ φαι νόμενα ἀέρος, αἰθέρος, γῆς. 20. Οὗ οὖν τὰ ποιήματα καὶ ὑφ' οὗ τῷ πνεύματι ἡνιοχεῖται, τοῦτον κατελαμβάνετο εἶναι θεόν, συνάδοντος τούτῳ καὶ Σοφοκλέους· Εἷς ταῖς ἀληθείαισιν, εἷς ἐστιν θεός, Ὃς οὐρανόν τ' ἔτευξε καὶ γαῖαν μακράν, πρὸς τὴν τοῦ θεοῦ φύσιν τοῦ κάλλους τὰ ἐκείνου πληρου μένην ἑκάτερα, καὶ ποῦ δεῖ εἶναι τὸν Θεὸν καὶ ὅτι ἕνα δεῖ εἶναι, διδάσκων. Ο VI. 21. Καὶ Φιλόλαος δέ, ὥσπερ ἐν φρουρᾷ πάντα ὑπὸ τοῦ Θεοῦ περιειλῆφθαι λέγων, καὶ τὸ ἕνα εἶναι καὶ τὸ ἀνω- τέρω τῆς ὕλης δεικνύει. Λύσις δὲ καὶ Ὄψιμος ὁ μὲν ἀριθμὸν ἄῤῥητον ὁρίζεται τὸν Θεόν, ὁ δὲ τοῦ μεγίστου τῶν ἀριθμῶν τὴν παρὰ τὸν ἐγγυτάτω ὑπεροχήν. Εἰ δὲ μέγιστος μὲν ἀριθμὸς ὁ δέκα κατὰ τοὺς Πυθαγορικούς, ὁ τετρακτύς τε ὢν καὶ πάντας τοὺς ἀριθμητικοὺς καὶ τοὺς ἁρμονίους περιέχων λόγους, τούτῳ δὲ ἐγγὺς παράκειται ὁ ἐννέα, μονάς ἐστιν ὁ Θεός, τοῦτ᾽ ἔστιν εἷς. Ενὶ γὰρ ὑπερέχει ὁ μέγιστος τὸν ἐγγυτάτω ἐλάχιστον αὐτῷ. 22. Πλάτων δὲ καὶ ᾿Αριστοτέλης, καὶ οὐχ ὡς ἐπιδεικνύων τὰ δόγματα τῶν φιλοσόφων ἐπ᾽ ἀκριβές, οὕτως ἃ εἰρήκασι περὶ Θεοῦ διέξειμι· οἶδα γὰρ ὅτι ὅσον συνέσει καὶ ἰσχύϊ τῆς βασιλείας πάντων ὑπερέχετε τοσοῦτον καὶ τῷ πᾶσαν παιδείαν ἀκριβοῦν πάντων κρατεῖτε, οὕτω καθ᾽ ἕκαστον παιδείας μέρος κατορθοῦντες ὡς οὐδὲ οἱ ἓν αὐτῆς μόριον ἀποτεμνόμενοι. ᾿Αλλ᾽ ἐπειδὴ ἀδύνατον δεικνύειν ἄνευ παρ- αθέσεως ὀνομάτων ὅτι μὴ μόνοι εἰς μονάδα τὸν θεὸν κατ- SUPPLICATIO PRO CHRISTIANIS. 15 ακλείομεν, ἐπὶ τὰς δόξας ἐτραπόμην. 23. Φησὶν οὖν ὁ Πλάτων· Τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· ἕνα τὸν ἀγένητον καὶ ἀίδιον νοῶν θεόν. Εἰ δ᾽ οἶδεν καὶ ἄλλους, οἷον ἥλιον καὶ σελήνην καὶ ἀστέρας, ἀλλ' ὡς γενητοὺς οἶδεν αὐτούς· Θεοὶ θεῶν, ὧν ἐγὼ δη- μιουργὸς πατήρ τε ἔργων, ἄλυτα ἐμοῦ μὴ θέλοντος τὸ μὲν οὖν δεθὲν πᾶν λυτόν. 24. Εἰ τοίνυν οὐκ ἔστιν ἄθεος Πλάτων, ἕνα τὸν δημιουργὸν τῶν ὅλων νοῶν ἀγένητον Θεόν, οὐδὲ ἡμεῖς ἄθεοι, ὑφ' οὗ λόγῳ δεδημιούργηται καὶ τῷ παρ' αὐτοῦ πνεύματι συνέχεται τὰ πάντα τοῦτον εἰδότες καὶ κρατοῦντες θεόν. 25. Ὁ δὲ ᾿Αριστοτέλης καὶ οἱ ἀπ᾿ αὐτοῦ, ἕνα ἄγοντες οἱονεὶ ζῶον σύνθετον, ἐκ ψυχῆς καὶ σώματος συνεστηκότα λέγουσι τὸν Θεόν, σῶμα μὲν αὐτοῦ τὸ αἰθέριον νομίζοντες, τούς τε πλανωμένους ἀστέρας καὶ τὴν σφαῖραν τῶν ἀπλανῶν, κινούμενα κυκλοφορητικῶς, ψυχὴν δὲ τὸν ἐπὶ τῇ κινήσει τοῦ σώματος λόγον, αὐτὸν μὲν οὐ κινούμενον, αἴτιον δὲ τῆς τούτου κινήσεως γινόμενον. 26. Οἱ δὲ ἀπὸ τῆς στοᾶς, κἂν ταῖς προσηγορίαις κατὰ τὰς παραλλάξεις τῆς ὕλης, δι' ἧς φασι τὸ πνεῦμα χωρεῖν τοῦ Θεοῦ, πληθύνωσι τὸ θεῖον τοῖς ὀνόμασι, τῷ γοῦν ἔργῳ ἕνα νομίζουσι τὸν Θεόν· εἰ γὰρ ὁ μὲν θεὸς πῦρ τεχνικὸν ὁδῷ βαδίζον ἐπὶ γενέσεις κόσμου, ἐμπεριειληφὸς ἅπαντας τοὺς σπερματικούς λόγους, καθ᾽ οὓς ἕκαστα καθ' εἱμαρμένην γίνεται, τὸ δὲ πνεῦμα αὐτοῦ διήκει δι᾽ ὅλου τοῦ κόσμου, ὁ θεὸς εἷς κατ' αὐτούς, Ζεὺς μὲν κατὰ τὸ ζέον τῆς ὕλης όνο- μαζόμενος, Ἥρα δὲ κατὰ τὸν ἀέρα, καὶ τὰ λοιπὰ καθ᾿ ἕκα στον τῆς ὕλης μέρος δι' ἧς κεχώρηκε καλούμενος. ΤΟ દ VII. 27. Οταν οὖν τὸ μὲν εἶναι ἓν τὸ θεῖον ὡς ἐπὶ τὸ πλεῖστον κἂν μὴ θέλωσι τοῖς πᾶσι συμφωνῆται ἐπὶ τὰς ἀρχὰς τῶν ὅλων παραγινομένοις, ἡμεῖς δὲ κρατύνωμεν τὸν διακοσμήσαντα τὸ πᾶν τοῦτο τοῦτον εἶναι τὸν Θεόν, τίς ἡ 16 ATHENAGORÆ ATHENIENSIS αἰτία τοῖς μὲν ἐπ᾽ ἀδείας ἐξεῖναι καὶ λέγειν καὶ γράφειν περὶ τοῦ θείου ἃ θέλουσιν, ἐφ᾿ ἡμῖν δὲ κεῖσθαι νόμον, οἳ ἔχομεν ὅ τι καὶ νοοῦμεν καὶ ὀρθῶς πεπιστεύκαμεν, ἕνα θεὸν εἶναι, ἀληθείας σημείοις καὶ λόγοις παραστῆσαι ; 28. Ποιηταὶ μὲν γὰρ καὶ φιλόσοφοι, ὡς καὶ τοῖς ἄλλοις, ἐπέ- βαλον στοχαστικῶς, κινηθέντες μὲν κατὰ συμπάθειαν τῆς παρὰ τοῦ θεοῦ πνοῆς ὑπὸ τῆς αὐτὸς αὐτοῦ ψυχῆς ἕκαστος ζητῆσαι, εἰ δυνατὸς εὑρεῖν καὶ νοῆσαι τὴν ἀλήθειαν· του σοῦτον δὲ δυνηθέντες ὅσον περινοῆσαι οὐχ εὕρηνται, ὡς οὐ παρὰ Θεοῦ περὶ Θεοῦ ἀξιώσαντες μαθεῖν ἀλλὰ παρ' αὐ τοῦ ἕκαστος· διὸ καὶ ἄλλος ἄλλως ἐδογμάτισεν αὐτῶν καὶ περὶ Θεοῦ καὶ περὶ ὕλης καὶ περὶ εἰδῶν καὶ περὶ κόσμου. 29. Ἡμεῖς δὲ ὧν νοοῦμεν καὶ πεπιστεύκαμεν ἔχομεν προ- φήτας μάρτυρας, οἳ πνεύματι ἐνθέῳ ἐκπεφωνήκασι καὶ περὶ τοῦ Θεοῦ καὶ περὶ τῶν τοῦ θεοῦ. Εἴποιτε δ᾽ ἂν καὶ ὑμεῖς, συνέσει καὶ τῇ περὶ τὸ ὄντως θεῖον εὐσεβείᾳ τοὺς ἄλλους προὔχοντες, ὡς ἔστιν ἄλογον παραλιπόντας πιστεύειν τῷ παρὰ τοῦ Θεοῦ πνεύματι, ὡς ὄργανα κεκινηκότι τὰ τῶν προφητῶν στόματα, προσέχειν δόξαις ἀνθρωπίναις. εν VIII. 30. Οτι τοίνυν εἷς ἐξ ἀρχῆς ὁ τοῦδε τοῦ παντὸς ποιητὴς θεὸς οὗτωσὶ σκέψασθε, ἵν᾽ ἔχητε καὶ τὸν λογισμὸν ἡμῶν τῆς πίστεως. Εἰ δύο ἐξ ἀρχῆς ἢ πλείους ἦσαν θεοί, ἤτοι ἐν ἑνὶ καὶ ταὐτῷ ἦσαν ἢ ἰδίᾳ ἕκαστος αὐτῶν. 31. Ἐν 'Ev μὲν οὖν ἑνὶ καὶ ταὐτῷ εἶναι οὐκ ἠδύναντο. Οὐ γὰρ εἰ θεοὶ ὅμοιοι, ἀλλ' ὅτι ἀγένητοι οὐχ ὅμοιοι· τὰ μὲν γὰρ γενητὰ ὅμοια τοῖς παραδείγμασι, τὰ δὲ ἀγένητα ἀνόμοια, οὔτε ἀπό τινος οὔτε πρός τινα γενόμενα. Εἰ δέ, ὡς χεὶρ καὶ ὀφ θαλμὸς καὶ τοὺς περὶ ἓν σῶμά εἰσιν τὰ μέρη, ἕνα ἐξ αὐτῶν συμπληροῦντες, ὁ Θεὸς εἷς; Καίτοι ὁ μὲν Σωκράτης, παρὸ γενητὸς καὶ φθαρτός, συγκείμενος καὶ διαιρούμενος · εἰς μέρη· ὁ δὲ θεὸς ἀγένητος καὶ ἀπαθὴς καὶ ἀδιαίρετος, οὐκ ἄρα συνεστὼς ἐκ μερῶν. 32. Εἰ δὲ ἰδίᾳ ἕκαστος αὐτ SUPPLICATIO PRO CHRISTIANIS, 17 τῶν, ὄντος τοῦ τὸν κόσμον πεποιηκότος ἀνωτέρω τῶν γε- γονότων καὶ περὶ ἃ ἐποίησέ τε καὶ ἐκόσμησε, ποῦ ὁ ἕτερος ἢ οἱ λοιποί; 33. Εἰ γὰρ ὁ μὲν κόσμος σφαιρικὸς ἀπο- τελεσθεὶς οὐρανοῦ κύκλοις ἀποκέκλεισται, ὁ δὲ τοῦ κόσμου ποιητὴς ἀνωτέρω τῶν γεγονότων ἐπέχων αὐτὸν τῇ τούτων προνοίᾳ, τίς ὁ τοῦ ἑτέρου Θεοῦ ἢ τῶν λοιπῶν τόπος; Οὔτε γὰρ ἐν τῷ κόσμῳ ἐστίν, ὅτι ἑτέρου ἐστίν· οὔτε περὶ τὸν κόσμον, ὑπὲρ γὰρ τοῦτον ὁ τοῦ κόσμου ποιητὴς θεός. Εἰ δὲ μήτε ἐν τῷ κόσμῳ ἐστὶ μήτε περὶ τὸν κόσμον (τὸ γὰρ περὶ αὐτὸν πᾶν ὑπὸ τούτου κατέχεται), ποῦ ἐστιν ; Ανω- τέρω τοῦ κόσμου καὶ τοῦ Θεοῦ; Ἐν ἑτέρῳ κόσμῳ ἢ περὶ ἕτερον; Αλλ' εἰ μέν ἐστιν ἐν ἑτέρῳ ἢ περὶ ἕτερον, οὔτε περὶ ἡμᾶς ἐστιν ἔτι (οὔ τε γὰρ κόσμου κρατεῖ), οὔτε αὐτὸς δυνάμει μέγας ἐστίν (ἐν γὰρ περιωρισμένῳ τόπῳ ἐστίν). Εἰ δὲ οὔτε ἐν ἑτέρῳ κόσμῳ ἐστὶν (πάντα γὰρ ὑπὸ τούτου πεπλήρωται) οὔτε περὶ ἕτερον (πάντα γὰρ ὑπὸ τούτου κατέχεται), καὶ οὐκ ἔστιν, οὐκ ὄντος ἐν ᾧ ἐστιν. 34. Ἢ τί ποιεῖ, ἑτέρου μὲν ὄντος οὗ ἐστιν ὁ κόσμος, αὐτὸς δὲ ἀνωτέρω ὢν τοῦ ποιητοῦ τοῦ κόσμου, οὐκ ὢν δὲ οὔτε ἐν κόσμῳ οὔτε περὶ κόσμον; Αλλ᾽ ἔστι τι ἕτερον, ἵνα που στῇ; Αλλ' ὑπὲρ αὐτὸν ὁ Θεὸς καὶ τὰ τοῦ Θεοῦ. Καὶ τίς ἔσται τόπος, τὰ ὑπὲρ τὸν κόσμον τούτου πεπληρωκότος ; ᾿Αλλὰ προνοεῖ ; Καὶ μὴν οὐδέν, εἰ μὴ προνοεῖ, πεποίηκεν. Εἰ δὲ μὴ ποιεῖ μήτε προνοεῖ μήτε ἐστὶ τόπος ἕτερος ἐν ᾧ ἐστιν, εἷς οὗτος ἐξ ἀρχῆς καὶ μόνος ὁ ποιητὴς τοῦ κόσμου θεός. او ΙΧ. 35. Εἰ μὲν οὖν ταῖς τοιαύταις ἐννοίαις ἀπηρκού μεθα, ἀνθρωπικὸν ἄν τις εἶναι τὸν καθ' ἡμᾶς ἐνόμισε λό- γον. Ἐπεὶ δὲ αἱ φωναὶ τῶν προφητῶν πιστοῦσιν ἡμῶν τοὺς λογισμούς (νομίζω καὶ ὑμᾶς, φιλομαθεστάτους καὶ ἐπιστημονεστάτους ὄντας, οὐκ ἀνοήτους γεγονέναι οὔτε τῶν Μωσέως οὔτε τῶν Ἠσαΐου καὶ Ἱερεμίου καὶ τῶν λοι- 18 ATHENAGORE ATHENIENSIS πῶν προφητῶν, οἳ κατ᾽ ἔκστασιν τῶν ἐν αὐτοῖς λογισμῶν κινήσαντος αὐτοὺς τοῦ θείου πνεύματος ἃ ἐνηργοῦντο ἐξεφώνησαν, συγχρησαμένου τοῦ πνεύματος ὡσεὶ καὶ αὐ λητὴς αὐλὸν ἐμπνεύσαι), τί οὖν οὗτοι ; Κύριος ὁ Θεὸς ἡμῶν· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. 36. Καὶ πά- λιν· Ἐγὼ θεός πρῶτος καὶ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ οὐκ ἔστι Θεός. Ὁμοίως· Ἔμπροσθεν ἐμοῦ οὐκ ἐγένετο ἄλλος Θεὸς καὶ μετ᾽ ἐμὲ οὐκ ἔσται· ἐγὼ ὁ Θεὸς καὶ οὐκ ἔστι πάρεξ ἐμοῦ. 37. Καὶ περὶ τοῦ μεγέθους· Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. Ποιον οἶκον οἰκοδομήσετέ μοι, ἢ τίς τόπος τῆς καταπαύσεώς μου ; Καταλείπω δὲ ὑμῖν, ἐπ᾿ αὐτῶν τῶν βιβλίων γενομένοις, ἀκριβέστερον τὰς ἐκείνων ἐξετάσαι προφητείας, ὅπως μετὰ τοῦ προσήκοντος λογισμοῦ τὴν καθ᾿ ἡμᾶς ἐπήρειαν ἀπο- σκευάσησθε. Χ. 38. Τὸ μὲν οὖν ἄθεοι μὴ εἶναι, ἕνα τὸν ἀγένητον καὶ ἀΐδιον καὶ ἀόρατον καὶ ἀπαθῆ καὶ ἀκατάληπτον καὶ ἀχώ ρητον, νῷ μόνῳ καὶ λόγῳ καταλαμβανόμενον, φωτὶ καὶ κάλλει καὶ πνεύματι καὶ δυνάμει ἀνεκδιηγήτῳ περιεχόμε- νον, ὑφ' οὗ γεγένηται τὸ πᾶν διὰ τοῦ αὐτοῦ λόγου καὶ διακεκόσμηται καὶ συγκρατεῖται, θεὸν ἄγοντες, ἱκανῶς μοι δέδεικται. 39. Νοοῦμεν γὰρ καὶ υἱὸν τοῦ Θεοῦ. Καὶ μή μοι γελοῖόν τις νομίσῃ τὸ υἱὸν εἶναι τῷ Θεῷ. Οὐ γὰρ ὡς ποιηταὶ μυθοποιοῦσιν, οὐδὲν βελτίους τῶν ἀνθρώπων δεικνῦντες τοὺς θεούς, ἢ περὶ τοῦ Θεοῦ καὶ πατρὸς ἢ περὶ τοῦ υἱοῦ πεφρονήκαμεν. 40. 'Αλλ᾽ ἔστιν ὁ υἱὸς τοῦ Θεοῦ λόγος τοῦ πατρὸς ἐν ἰδέᾳ καὶ ἐνεργείᾳ· πρὸς αὐτοῦ γὰρ καὶ δι' αὐτοῦ πάντα ἐγένετο, ἑνὸς ὄντος τοῦ πατρὸς καὶ τοῦ υἱοῦ. Ὄντος δὲ τοῦ υἱοῦ ἐν πατρὶ καὶ πατρὸς ἐν υἱῷ, ἑνότητι καὶ δυνάμει πνεύματος, νοῦς καὶ λόγος τοῦ πατρὸς ὁ υἱὸς τοῦ Θεοῦ. 41. Εἰ δὲ δι᾽ ὑπερβολὴν συνέσεως σκο- πεῖν ὑμῖν ἔπεισιν, ὁ παῖς τί βούλεται, ἐρῶ διὰ βραχέων SUPPLICATIO PRO CHRISTIANIS. 19 πρῶτον γέννημα εἶναι τῷ πατρί, οὐχ ὡς γενόμενον (ἐξ ἀρχῆς γὰρ ὁ Θεός, νοῦς ἀἴδιος ὤν, εἶχεν αὐτὸς ἐν ἑαυτῷ τὸν λόγον, αϊδίως λογικὸς ὤν), ἀλλ' ὡς τῶν ὑλικῶν ξυμ πάντων, ἀποίου φύσεως καὶ γῆς ἀχρείας ὑποκειμένων δί- κην, μεμιγμένων τῶν παχυμερεστέρων πρὸς τὰ κουφότερα ἐπ᾿ αὐτοῖς, ἰδέα καὶ ἐνέργεια εἶναι προελθών. 42. Συνάδει δὲ τῷ λόγῳ καὶ τὸ προφητικὸν πνεῦμα· Κύριος γάρ, φη- σίν, ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. Καίτοι καὶ αὐτὸ τὸ ἐνεργοῦν τοῖς ἐκφωνοῦσι προφητικῶς ἅγιον πνεῦμα ἀποῤῥοιαν εἶναί φαμεν τοῦ Θεοῦ, ἀποῤῥέον καὶ ἐπαναφερόμενον ὡς ἀκτῖνα ἡλίου. 43. Τίς οὖν οὐκ ἂν ἀπορήσαι, λέγοντας θεὸν πατέρα καὶ υἱὸν Θεὸν καὶ πνεῦμα ἅγιον, δεικνύντας αὐτῶν καὶ τὴν ἐν τῇ ἑνώσει δύναμιν καὶ τὴν ἐν τῇ τάξει διαίρεσιν, ἀκούσας αθέους καλουμένους ; 44. Καὶ οὐκ ἐπὶ τούτοις τὸ θεολογικὸν ἡμῶν ἵσταται μέσ ρος· ἀλλὰ καὶ πλῆθος ἀγγέλων καὶ λειτουργῶν φαμεν, οὓς ὁ ποιητὴς καὶ δημιουργὸς κόσμου θεὸς διὰ τοῦ παρ αὐτοῦ λόγου διένειμε καὶ διέταξε περί τε τὰ στοιχεῖα εἶναι καὶ τοὺς οὐρανοὺς καὶ τὸν κόσμου καὶ τὰ ἐν αὐτῷ καὶ τὴν τούτων ευταξίαν. ΧΙ. 45. Εἰ δὲ ἀκριβῶς διέξειμι τὸν καθ᾽ ἡμᾶς λόγον, μὴ θαυμάσητε ἵνα γὰρ μὴ τῇ κοινῇ καὶ ἀλόγῳ συναπο- φέρησθε γνώμη, ἔχητε δὲ τἀληθὲς εἰδέναι, ἀκριβολογοῦ μαι· ἐπεὶ καὶ δι' αὐτῶν τῶν δογμάτων οἷς προσέχομεν, οὐκ ἀνθρωπικοῖς οὖσιν ἀλλὰ θεοφάτοις καὶ Θεοδιδάκτοις, πεῖσαι ὑμᾶς μὴ ὡς περὶ ἀθέων ἔχειν δυνάμεθα. 46. Τίνες οὖν ἡμῶν οἱ λόγοι οἷς ἐντρεφόμεθα; Λέγω ὑμῖν· ἀγα- πᾶτε τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς καταρωμένους, προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς, ὃς τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 47. Ἐπιτρέψατε ἐνταῦθα τοῦ λόγου 20 ATHENAGORE ATHENIENSIS ทุ ἐξακούστου μετὰ πολλῆς κραυγῆς γεγονότος ἐπὶ παῤῥη σίαν ἀναγαγεῖν, ὡς ἐπὶ βασιλέων φιλοσόφων ἀπολογού μενον. Τίνες γὰρ ἢ τῶν τοὺς συλλογισμοὺς ἀναλυόντων καὶ τὰς ἀμφιβολίας διαλυόντων καὶ τὰς ἐτυμολογίας σα- φηνιζόντων, ἢ τῶν τὰ ὁμώνυμα καὶ συνώνυμα καὶ κατηγο- ρήματα καὶ ἀξιώματα καὶ τί τὸ ὑποκείμενον καὶ τί τὸ κατη- γορούμενον, οἳ εὐδαίμονας ἀποτελεῖν διὰ τούτων καὶ τῶν τοιούτων λόγων ὑπισχνοῦνται τοὺς συνόντας, οὕτως ἐκ- κεκαθαρμένοι εἰσὶ τὰς ψυχὰς ὡς ἀντὶ τοῦ μισεῖν τοὺς ἐχθροὺς ἀγαπᾶν, καὶ ἀντὶ τοῦ, τὸ μετριώτατον, κακῶς ἀγορεύειν τοὺς προκατάρξαντας λοιδορίας εὐλογεῖν, καὶ ὑπὲρ τῶν ἐπιβουλευόντων εἰς τὸ ζῆν προσεύχεσθαι; Οἳ τοὐναντίον ἀεὶ διατελοῦσι κακῶς τὰ ἀποῤῥητα ἑαυτοῖς ταῦτα μεταλλεύοντες, καὶ ἀεί τι ἐργάσασθαι ἐπιθυμοῦντες κακόν, τέχνην λόγων καὶ οὐκ ἐπίδειξιν ἔργων τὸ πραγμα πεποιημένοι. 48. Παρὰ δ᾽ ἡμῖν εὕροιτε ἂν ἰδιώτας καὶ χειροτέχνας καὶ γραΐδια, εἰ λόγῳ τὴν ὠφέλειαν παριστᾶν εἰσιν ἀδύνατοι τὴν παρὰ τοῦ λόγου, ἔργῳ τὴν ἀπὸ τῆς προαιρέσεως ὠφέλειαν ἐπιδεικνυμένους· οὐ γὰρ λόγους διαμνημονεύουσιν, ἀλλὰ πράξεις ἀγαθὰς ἐπιδεικνύουσιν· παιόμενοι μὴ ἀντιτύπτειν καὶ ἁρπαζόμενοι μὴ δικάζεσθαι, τοῖς αἰτοῦσι διδόναι καὶ τοὺς πλησίον ἀγαπᾶν ὡς ἑαυτούς. ΤΟ αν αν XII. 49. Αρα τοίνυν, εἰ μὴ ἐφεστηκέναι θεὸν τῷ τῶν ἀνθρώπων γένει ἐνομίζομεν, οὕτως ἂν ἑαυτοὺς ἐξεκαθαί- ρομεν; Οὐκ ἔστιν εἰπεῖν. Αλλ' ἐπεὶ πεπείσμεθα ὑφέξειν παντὸς τοῦ ἐνταῦθα βίου λόγον τῷ πεποιηκότι καὶ ἡμᾶς καὶ τὸν κόσμον θεῷ, τὸν μέτριον καὶ φιλάνθρωπον καὶ εὐκαταφρόνητον βίον αἱρούμεθα, οὐδὲν τηλικοῦτον πείσε σθαι κακὸν ἐνταῦθα νομίζοντες, κἂν τῆς ψυχῆς ἡμᾶς ἀφαιρῶνταί τινες, ὧν ἐκεῖ κομιούμεθα του πράου καὶ φι- λανθρώπου καὶ ἐπιεικοῦς βίου παρὰ τοῦ μεγάλου δικαστοῦ. 50. Πλάτων μὲν οὖν Μίνω καὶ ῾Ραδάμανθυν δικάσειν καὶ SUPPLICATIO PRO CHRISTIANIS. 21 κολάσειν τοὺς πονηροὺς ἔφη, ἡμεῖς δέ, κἂν Μίνως τις κἂν Ραδάμανθυς ή κἂν ὁ τούτων πατήρ, οὐδὲ τοῦτόν φαμεν διαφεύξεσθαι τὴν κρίσιν τοῦ Θεοῦ. 51. Εἶθ' οἱ μὲν τὸν βίον τοῦτον νομίζοντες, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν, καὶ τὸν θάνατον βαθὺν ὕπνον καὶ λήθην τιθέμενοι (ὕπνω καὶ θανάτω διδυμάονε) πιστεύονται θεο- σεβεῖν· ἄνθρωποι δέ, τὸν μὲν ἐνταῦθα ὀλίγου και μικροῦ τινος ἄξιον βίον λελογισμένοι, ὑπὸ μόνου δὲ παραπεμπό μενοι τοῦ τὸν θεὸν καὶ τὸν παρ' αὐτοῦ λόγον εἰδέναι, τίς ἡ τοῦ παιδὸς πρὸς τὸν πατέρα ἑνότης, τίς ἡ τοῦ πατρὸς πρὸς τὸν υἱὸν κοινωνία, τί τὸ πνεῦμα, τίς ἡ τῶν τοσούτων ἕνωσις καὶ διαίρεσις ἑνουμένων, τοῦ πνεύματος τοῦ παιδὸς τοῦ πατρός, πολὺ δὲ καὶ κρείττονα ἢ εἰπεῖν λόγῳ τὸν ἐκ- δεχόμενον βίον εἰδότες, ἐὰν καθαροὶ ὄντες ἀπὸ παντὸς παραπεμφθῶμεν ἀδικήματος, μέχρι τοσούτου δὲ φιλανθρω- πότατοι ὥστε μὴ μόνον στέργειν τοὺς φίλους (Ἐὰν γὰρ ἀγαπᾶτε, φησίν, τοὺς ἀγαπῶντας καὶ δανείζετε τοῖς δανεί ζουσιν ὑμῖν, τίνα μισθὸν ἕξετε ;), τοιοῦτοι δὲ ἡμεῖς ὄντες καὶ τὸν τοιοῦτον βιοῦντες βίον, ἵνα κριθῆναι διαφύγωμεν, ἀπιστούμεθα θεοσεβεῖν; 52. Ταῦτα μὲν οὖν μικρὰ ἀπὸ μεγάλων καὶ ὀλίγα ἀπὸ πολλῶν, ἵνα μὴ ἐπὶ πλεῖον ὑμῖν ἐνοχλοίημεν· καὶ γὰρ τὸ μέλι καὶ τὸν ὀρὸν δοκιμάζοντες μικρῷ μέρει τοῦ παντὸς τὸ πᾶν εἰ καλὸν δοκιμάζουσιν. XIII. 53. Ἐπεὶ δὲ οἱ πολλοὶ τῶν ἐπικαλούντων ἡμῖν τὴν ἀθεότητα, οὐδ᾽ ὄναρ τί ἐστι θεὸν ἐγνωκότες, ἀμαθεῖς καὶ ἀθεώρητοι ὄντες τοῦ φυσικοῦ καὶ τοῦ Θεολογικοῦ λό- γου, μετροῦντες τὴν εὐσέβειαν θυσιῶν νόμῳ, ἐπικαλοῦσι τὸ μὴ καὶ τοὺς αὐτοὺς ταῖς πόλεσι θεοὺς ἄγειν, σκέψασθέ μοι αὐτοκράτορες ὧδε περὶ ἑκατέρων, καὶ πρῶτόν γε περὶ τοῦ μὴ θύειν. 54. Ὁ τοῦδε τοῦ παντὸς δημιουργὸς καὶ πατὴρ οὐ δεῖται αἵματος οὐδὲ κνίσσης οὐδὲ τῆς ἀπὸ τῶν ἀνθῶν καὶ θυμιαμάτων εὐωδίας, αὐτὸς ὢν ἡ τελεία εὐωδία, ἀνεν- 22 ATHENAGORÆ ATHENIENSIS • δεὴς καὶ ἀπροσδεής· ἀλλὰ θυσία αὐτῷ μεγίστη, ἂν γινώ- σκωμεν τίς ἐξέτεινε καὶ συνεσφαίρωσε τοὺς οὐρανοὺς καὶ τὴν γῆν κέντρου δίκην ἥδρασε, τίς συνήγαγε τὸ ὕδωρ εἰς θαλάσσας καὶ διέκρινε τὸ φῶς ἀπὸ τοῦ σκότους, τίς ἐκό- σμησεν ἄστροις τὸν αἰθέρα καὶ ἐποίησε πᾶν σπέρμα τὴν γῆν ἀναβάλλειν, τίς ἐποίησε ζῶα καὶ ἄνθρωπον ἔπλασεν. 55. Οταν, ἔχοντες τὸν δημιουργὸν θεὸν συνέχοντα καὶ ἐποπτεύοντα ἐπιστήμῃ καὶ τέχνῃ καθ᾽ ἣν ἄγει τὰ πάντα, ἐπαίρωμεν ὁσίους χεῖρας αὐτῷ, ποίας ἔτι χρείαν ἑκατόμβης ἔχει ; ην Καὶ τοὺς μὲν θυσίησι καὶ εὐχωλῆς ἀγανῇσιν Λοιβῇ τε κνίσσῃ τε παρατρωπῶσ᾽ ἄνθρωποι, Λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτη. Τί δέ μοι ὁλοκαυτώσεων, ὧν μὴ δεῖται ὁ Θεός; Καίτοι προσφέρειν δέον αναίμακτον θυσίαν καὶ τὴν λογικὴν προσ- άγειν λατρείαν. XIV. 56. Ὁ δὲ περὶ τοῦ μὴ προσιέναι καὶ τοὺς αὐτοὺς ταῖς πόλεσι θεοὺς ἄγειν πάνυ αὐτοῖς εὐήθης λόγος. ᾿Αλλ' οὐδὲ οἱ ἡμῖν ἐπικαλοῦντες ἀθεότητα, ἐπεὶ μὴ τοὺς αὐτοὺς οἷς ἴσασι νομίζομεν, σφίσιν αὐτοῖς συμφωνοῦσι περὶ θεῶν. 57. Αλλ' Αθηναῖοι μὲν Κελεὸν καὶ Μετάνειραν ἵδρυνται Θεούς, Λακεδαιμόνιοι δὲ Μενέλεων, καὶ θύουσιν αὐτῷ καὶ ἑορτάζουσιν, Ιλιεῖς δε οὐδὲ τὸ ὄνομα ἀκούοντες Εκτορα φέρουσι, Κεῖοι Αρισταῖον τὸν αὐτὸν καὶ Δία καὶ ᾿Απόλλω νομίζοντες, Θάσιοι Θεαγένην, ὑφ' οὗ καὶ φόνος ὀλυμπιάσιν ἐγένετο, Σάμιοι Λύσανδρον ἐπὶ τοσαύταις σφαγαῖς καὶ του σούτοις κακοῖς, ᾿Αλκμὰν καὶ Ἡσίοδος Μήδειαν καὶ Νιό βην Κίλικες, Σικελοὶ Φίλιππον τὸν Βουτακίδου, Ονήσιλον Αμαθούσιοι, Αμίλκαν Καρχηδόνιοι. Ἐπιλείψει με ἡ ἡμέ ρα τὸ πλῆθος καταλέγοντα. 58. Ὅταν οὖν αὐτοὶ αὐτοῖς διαφωνῶσι περὶ τῶν κατ᾿ αὐτοὺς θεῶν, τί ἡμῖν μὴ συμφε ρομένοις ἐπικαλοῦσι; Τὸ δὲ κατ᾽ Αἰγυπτίους μὴ καὶ γε- SUPPLICATIO PRO CHRISTIANIS. 23 εν λοῖον ᾖ ; Τύπτονται γὰρ ἐν τοῖς ἱεροῖς τὰ στήθη κατὰ τὰς πανηγύρεις ὡς ἐπὶ τετελευτηκόσι καὶ θύουσιν ὡς θεοῖς· καὶ οὐδὲν θαυμαστόν· οἵ γε καὶ τὰ θηρία θεοὺς ἄγουσι καὶ ξυρῶνται ἐπεὶ ἀποθνήσκουσι, καὶ θάπτουσιν ἐν ἱεροῖς καὶ δημοτελεῖς κοπετοὺς ἐγείρουσιν. Αν τοίνυν ἡμεῖς, ὅτι μὴ κοινῶς ἐκείνοις θεοσεβοῦμεν, ἀσεβῶμεν, πᾶσαι μὲν πόλεις πάντα δὲ ἔθνη ἀσεβοῦσιν· οὐ γὰρ τοὺς αὐτοὺς πάντες ἄγουσι θεούς. XV. 59. Αλλ' ἔστωσαν τοὺς αὐτοὺς ἄγοντες. Τί οὖν; Ἐπεὶ οἱ πολλοί, διακρῖναι οὐ δυνάμενοι τί μὲν ὕλη τί δὲ θεὸς πόσον δὲ τὸ διὰ μέσου αὐτῶν, προσίασι τοῖς ἀπὸ τῆς ὕλης εἰδώλοις, δι᾿ ἐκείνους καὶ ἡμεῖς, οἱ διακρίνοντες καὶ χωρίζοντες τὸ ἀγένητον καὶ τὸ γενητόν, τὸ ὂν καὶ τὸ οὐκ ὄν, τὸ νοητὸν καὶ τὸ αἰσθητόν, καὶ ἑκάστῳ αὐτῶν τὸ προσ- ῆκον ὄνομα ἀποδιδόντες, προσελευσόμεθα καὶ προσκυνή σομεν τὰ ἀγάλματα; 60. Εἰ μὲν γὰρ ταὐτὸν ὕλη καὶ θεὸς, δύο ὀνόματα καθ᾿ ἑνὸς πράγματος, τοὺς λίθους καὶ τὰ ξύλα, τὸν χρυσὸν καὶ τὸν ἄργυρον οὐ νομίζοντες θεούς, ἀσεβοῦμεν. Εἰ δὲ διεστᾶσι πάμπολυ ἀπ᾽ ἀλλήλων, καὶ τοσοῦτον ὅσον τεχνίτης καὶ ἡ πρὸς τὴν τέχνην αὐτοῦ παρασκευή, τί ἐγκαλούμενα; 61. Ὡς γὰρ ὁ κεραμεὺς καὶ ὁ πηλός (ὕλη μὲν ὁ πηλός, τεχνίτης δὲ ὁ κεραμεύς), καὶ ὁ Θεὸς δημιουργός, ὑπακούουσα δὲ αὐτῷ ἡ ὕλη πρὸς τὴν τέχνην. Αλλ' ὡς ὁ πηλὸς καθ᾿ ἑαυτὸν σκεύη γενέσθαι χωρὶς τέχνης ἀδύνατος, καὶ ἡ πανδεχής ὕλη ἄνευ τοῦ Θεοῦ τοῦ δημιουργοῦ διάκρισιν καὶ σχῆμα καὶ κόσμον οὐκ ἐλάμβανεν. 62. Ὡς δὲ οὐ τὸν κέραμον προτιμότερον τοῦ ἐργασαμένου αὐτὸν ἔχομεν οὐδὲ τὰς φιάλας καὶ χρυσίδας τοῦ χαλκεύσαντος, ἀλλ᾽ εἴ τι περὶ ἐκείνας δεξιὸν κατὰ τὴν τέχνην τὸν τεχνίτην ἐπαινοῦμεν, καὶ οὗτός ἐστιν ὁ τὴν ἐπὶ τοῖς σκεύεσι δόξαν καρπούμενος, καὶ ἐπὶ τῆς ὕλης καὶ τοῦ Θεοῦ τῆς διαθέσεως τῶν κεκοσμημένων οὐχ ὕλη τὴν δόξαν ει B 24 ATHENAGORE ATHENIENSIS 1 καὶ τὴν τιμὴν δικαίαν ἔχει ἀλλ' ὁ δημιουργὸς αὐτῆς Θεός. Ὥστε, εἰ τὰ εἴδη τῆς ὕλης ἄγοιμεν θεούς, ἀναισθητεῖν τοῦ ὄντος Θεοῦ δόξομεν, τὰ λυτὰ καὶ φθαρτὰ τῷ ἀϊδίῳ ἐξι- σοῦντες. XVI. 63. Καλὸς μὲν γὰρ ὁ κόσμος καὶ τῷ μεγέθει περιέχων καὶ τῇ διαθέσει τῶν τε ἐν τῷ λοξῷ κύκλῳ καὶ τῶν περὶ τὴν ἄρκτον καὶ τῷ σχήματι σφαιρικῷ ὄντι· ἀλλ᾽ οὐ τοῦτον, ἀλλὰ τὸν τεχνίτην αὐτοῦ προσκυνητέον. Οὐδὲ γὰρ οἱ πρὸς ὑμᾶς ἀφικνούμενοι ὑπήκοοι, παραλιπόντες ὑμᾶς τοὺς ἄρχοντας καὶ δεσπότας θεραπεύειν, παρ᾽ ὧν ὧν ἂν δέοιντο καὶ τύχοιεν, ἐπὶ τὸ σεμνὸν τῆς καταγωγῆς ὑμῶν καταφεύγουσιν, ἀλλὰ τὴν μὲν βασιλικὴν ἑστίαν τηνάλλως ἐντυχόντες αὐτῷ θαυμάζουσι καλῶς ἠσκημένην, ὑμᾶς δὲ πάντα ἐν πᾶσιν ἄγουσι τῇ δόξῃ. 64. Καὶ ὑμεῖς μὲν οἱ βασιλεῖς ἑαυτοῖς ἀσκεῖτε τὰς καταγωγὰς βασιλικάς, ὁ δὲ κόσμος οὐχ ὡς δεομένου τοῦ Θεοῦ γέγονεν· πάντα γὰρ ὁ Θεός ἐστιν αὐτὸς αὐτῷ, φῶς ἀπρόσιτον, κόσμος τέλειος, πνεῦμα, δύναμις, λόγος. Εἰ τοίνυν ἐμμελὲς ὁ κόσμος ὄρο γανον κινούμενον ἐν ῥυθμῷ, τὸν ἁρμοσάμενον καὶ πλήσω σοντα τοὺς φθόγγους καὶ τὸ σύμφωνον ἐπᾴδοντα μέλος, οὐ τὸ ὄργανον προσκυνῶ· οὐδὲ γὰρ ἐπὶ τῶν ἀγωνιστῶν, παραλιπόντες οἱ ἀθλοθέται τοὺς κιθαριστάς, τὰς κιθάρας στεφανοῦσιν αὐτῶν. 65. Εἴτε, ὡς ὁ Πλάτων φησί, τέχνη τοῦ Θεοῦ, θαυμάζων αὐτοῦ τὸ κάλλος τῷ τεχνίτη πρόσειμι εἴτε οὐσία καὶ σῶμα, ὡς οἱ ἀπὸ τοῦ περιπάτου, οὐ παραλι- πόντες προσκυνεῖν τὸν αἴτιον τῆς κινήσεως τοῦ σώματος θεὸν ἐπὶ τὰ πτωχὰ καὶ ἀσθενῆ στοιχεῖα καταπίπτομεν, τῷ ἀπαθεῖ ἀέρι κατ᾿ αὐτοὺς τὴν παθητὴν ὕλην προσκυνοῦντες· εἴτε δυνάμεις τοῦ Θεοῦ τὰ μέρη τοῦ κόσμου νοεῖ τις, οὐ τὰς δυνάμεις προσιόντες θεραπεύομεν, ἀλλὰ τὸν ποιητὴν αὐτῶν καὶ δεσπότην. 66. Οὐκ αἰτῶ τὴν ὕλην ἃ μὴ ἔχει, οὐδὲ πα- ραλιπὼν τὸν θεὸν τὰ στοιχεῖα θεραπεύω, οἷς μηδὲν πλέον SUPPLICATIO PRO CHRISTIANIS. 25 ἢ ὅσον ἐκελεύσθησαν ἔξεστιν· εἰ γὰρ καὶ καλὰ ἰδεῖν τῇ τοῦ δημιουργοῦ τέχνῃ, ἀλλ᾽ αὐτὰ τῇ τῆς ὕλης φύσει. 67. Μαρτυρεῖ δὲ τῷ λόγῳ τούτῳ καὶ Πλάτων· Ὃν γὰρ οὐρα νόν, φησί, καὶ κόσμον ἐπωνόμακεν, πολλῶν μὲν μετέσχηκε μακαρίων παρὰ τοῦ πατρός, ἀτὰρ οὖν δὴ κεκοινώνηκε σώ ματος· ὅθεν αὐτῷ μεταβολῆς ἀμοίρῳ τυγχάνειν ἀδύνα- του. Εἰ τοίνυν θαυμάζων τὸν οὐρανὸν καὶ τὰ στοιχεία τῆς τέχνης οὐ προσκυνῶ αὐτὰ ὡς θεούς, εἰδὼς τὸν ἐπ' αὐτοῖς τῆς λύσεως λόγον, ὧν οἶδα ἀνθρώπους δημιουρ- γοὺς πῶς ταῦτα προσείπω θεούς; Σκέψασθε δέ μοι διὰ βραχέων. XVII. 68. 'Ανάγκη δὲ ἀπολογούμενον ἀκριβεστέρους παρέχειν τοὺς λογισμοὺς καὶ περὶ τῶν ὀνομάτων, ὅτι νεώ τερα, καὶ περὶ τῶν εἰκόνων, ὅτι χθὲς καὶ πρώην γεγόνασιν, ὡς λόγῳ εἰπεῖν· ἴστε δὲ καὶ ὑμεῖς ταῦτα ἀξιολογώτερον, ὡς ἂν ἐν πᾶσι καὶ ὑπὲρ πάντας τοῖς παλαιοῖς συγγινό- μενοι. Φημὶ οὖν Ορφέα και Ομηρον καὶ Ἡσίοδον εἶναι τοὺς καὶ γένη καὶ ὀνόματα δόντας τοῖς ὑπ' αὐτῶν λεγο- μένοις θεοῖς. 69. Μαρτυρεῖ δὲ καὶ Ἡρόδοτος· Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοις ἔτεσι δοκέω πρεσ- βυτέρους ἐμοῦ γενέσθαι, καὶ οὐ πλείοσι· οὗτοι δέ εἰσιν οἱ ποιήσαντες θεογονίην "Ελλησι, καὶ τοῖσι θεοῖσι τὰς ἐπω- νυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες, καὶ εἴδεα αὐτῶν σημήναντες. 70. Αἱ δ᾽ εἰκόνες, μέχρι μήπω πλα- στικὴ καὶ γραφικὴ καὶ ἀνδριαντοποιητικὴ ἦσαν, οὐδὲ ἐνο- μίζοντο, Σαυρίου δὲ τοῦ Σαμίου καὶ Κράτωνος τοῦ Σικυ ωνίου καὶ Κλεάνθους τοῦ Κορινθίου καὶ κόρης Κορινθίας ἐπιγενομένων· καὶ σκιαγραφίας μὲν εὑρεθείσης ὑπὸ Σαυ- ρίου, ἵππον ἐν ἡλίῳ περιγράψαντος, γραφικῆς δὲ ὑπὸ Κράτωνος, ἐν πίνακι λελευκωμένῳ σκιὰς ἀνδρὸς καὶ γυ- ναικὸς ἐναλείψαντος· ἀπὸ δὲ τῆς κόρης ἡ κοροπλανικὴ εὑρέθη· ἐρωτικῶς γάρ τινος ἔχουσα περιέγραψεν αὐτοῦ 26 ATHENAGORÆ ATHENIENSIS κοιμωμένου ἐν τοίχῳ τὴν σκιάν, εἶν᾿ ὁ πατήρ, ἡσθεὶς ἀπαραλλάκτῳ οὔσῃ τῇ ὁμοιότητι (κέραμον δὲ εἰργάζετο, ἀναγλύψας τὴν περιγραφὴν πηλῷ προσανεπλήρωσεν· ὁ τύπος ἔτι καὶ νῦν ἐν Κορίνθῳ σώζεται. 71. Τούτοις δὲ ἐπιγενόμενοι Δαίδαλος καὶ Θεόδωρος ὁ Μιλήσιος ἀν- δριαντοποιητικὴν καὶ πλαστικὴν προσεξευρον. Ὁ μὲν δὴ χρόνος ὀλίγος τοσοῦτος ταῖς εἰκόσι καὶ τῇ περὶ τὰ εἴδωλα πραγματείᾳ, ὡς ἔχειν εἰπεῖν τὸν ἑκάστου τεχνίτην θεοῦ. 72. Τὸ μὲν γὰρ ἐν Ἐφέσῳ τῆς ᾿Αρτέμιδος καὶ τὸ τῆς Αθηνᾶς (μᾶλλον δὲ ᾿Αθηλᾶς· ᾿Αθηλᾶ γὰρ ὡς οἱ μυστι κώτερον, οὕτω γαρ τὸ ἀπὸ τῆς ἐλαίας τὸ παλαιὸν) καὶ τὴν καθημένην Ενδοιος εἰργάσατο μαθητὴς Δαιδάλου, ὁ δὲ Πύθιος ἔργον Θεοδώρου και Τηλεκλέους, καὶ ὁ Δήλιος καὶ ἡ ῎Αρτεμις Τεκταίου καὶ ᾿Αγγελίωνος τέχνη, ἡ δὲ ἐν Σάμῳ Ἥρα καὶ ἐν ῎Αργει Σμίλιδος χεῖρες, καὶ Φειδίου τὰ λοιπὰ εἴδωλα, ἡ ᾿Αφροδίτη ἐν Κνίδῳ ἑταίρα Πραξιτέλους τέχνη, ὁ ἐν Ἐπιδαύρῳ Ασκληπιὸς ἔργον Φειδίου. 73. Συνελόντα φάναι, οὐδὲν αὐτῶν διαπέφευγεν τὸ μὴ ὑπ᾽ ἀνθρώπου γεγονέναι. Εἰ τοίνυν θεοί, τί οὐκ ἦσαν ἐξ ἀρχῆς; Τί δαί εἰσι νεώτεροι τῶν πεποιηκότων ; Τί δαὶ ἔδει αὐτοῖς πρὸς τὸ γενέσθαι ἀνθρώπων καὶ τέχνης; Γῆ ταῦτα καὶ λίθοι καὶ ὕλη καὶ περίεργος τέχνη. ท XVIII. 74. Ἐπεὶ τοίνυν φασί τινες εἰκόνας μὲν εἶναι ταύτας, θεοὺς δὲ ἐφ᾽ οἷς αἱ εἰκόνες, καὶ τὰς προσόδους ἃς ταύταις προσίασι καὶ τὰς θυσίας ἐπ᾿ ἐκείνους ἀναφέρεσθαι καὶ εἰς ἐκείνους γίνεσθαι, μὴ εἶναί τε ἕτερον τρόπον τοῖς θεοῖς ἢ τοῦτον προσελθεῖν Επ Χαλεποί δὲ θεοὶ φαίνεσθαι ἐναργεῖς, καὶ τοῦ ταῦθ' οὕτως ἔχειν τεκμήρια παρέχουσι τὰς ἐνίων εἰδώλων ἐνεργείας, φέρε ἐξετάσωμεν τὴν ἐπὶ τοῖς ὀνόμασι δύναμιν αὐτῶν. 75. Δεήσομαι δὲ ὑμῶν, μέγιστοι αὐτοκρα- τόρων, πρὸ τοῦ λόγου ἀληθεῖς παρεχομένῳ τοὺς λογισμοὺς SUPPLICATIO PRO CHRISTIANIS. 27 συγγνῶναι· οὐ γὰρ προκείμενόν μοι ἐλέγχειν τὰ εἴδωλα, ἀλλὰ ἀπολυόμενος τὰς διαβολὰς λογισμὸν τῆς προαιρέ σεως ἡμῶν παρέχω. Ἔχοιτε ἀφ' ἑαυτῶν καὶ τὴν ἐπου- ράνιον βασιλείαν ἐξετάζειν· ὡς γὰρ ὑμῖν πατρὶ καὶ υἱῷ πάντα κεχείρωται, ἄνωθεν τὴν βασιλείαν ειληφόσι (βα- σιλέως γὰρ ψυχὴ ἐν χειρὶ Θεοῦ, φησὶ τὸ προφητικὸν πνεῦ- μα), οὕτως ἑνὶ τῷ Θεῷ καὶ τῷ παρ' αὐτοῦ λόγῳ υἱῷ νοου- μένῳ ἀμερίστῳ πάντα ὑποτέτακται. 76. Ἐκεῖνο τοίνυν σκέψασθέ μοι πρὸ τῶν ἄλλων. Οὐκ ἐξ ἀρχῆς, ὥς φασιν, ἦσαν οἱ θεοί, ἀλλ᾽ οὕτως γέγονεν αὐτῶν ἕκαστος ὡς γινό- μεθα ἡμεῖς. Καὶ τοῦτο πᾶσιν αὐτοῖς ξυμφωνεῖ· Ομήρου μὲν γὰρ λέγοντος· Ὠκεανόν τε, θεῶν γένεσιν, καὶ μητέρα Τηθύν, Ορφέως δὲ (ὃς καὶ τὰ ὀνόματα αὐτῶν πρῶτος ἐξευρε καὶ τὰς γενέσεις διεξῆλθε καὶ ὅσα ἑκάστοις πέπρακται εἶπε καὶ πεπίστευται παρ᾽ αὐτοῖς ἀληθέστερον θεολογεῖν, ᾧ καὶ Ὅμηρος τὰ πολλὰ καὶ περὶ θεῶν μάλιστα ἕπεται) και αὐτοῦ τὴν πρώτην γένεσιν αὐτῶν ἐξ ὕδατος συνιστάντος Ωκεανός, ὅσπερ γένεσις πάντεσσι τέτυκται. 77. Ην γὰρ ὕδωρ ἀρχὴ κατ' αὐτὸν τοῖς ὅλοις, ἀπὸ δὲ τοῦ ὕδατος ἐλὺς κατέστη, ἐκ δὲ ἑκατέρων ἐγεννήθη ζῶον δρά- κων προσπεφυκυίαν ἔχων κεφαλὴν λέοντος, διὰ μέσου δὲ αὐτῶν θεοῦ πρόσωπον, ὄνομα Ἡρακλῆς καὶ Χρόνος. 78. Οὗτος ὁ Ἡρακλῆς ἐγέννησεν ὑπερμέγεθες ὠόν, ὃ συμπλη- ρούμενον ὑπὸ βίας τοῦ γεγεννηκότος ἐκ παρατριβῆς εἰς δύο ἐῤῥάγη τὸ μὲν οὖν κατὰ κορυφὴν αὐτοῦ οὐρανὸς εἶναι ἐτελέσθη, τὸ δὲ κατενεχθὲν γῆ. 79. Προῆλθε δὲ καὶ Θεὸς Γῆ διὰ σώματος Οὐρανὸς δὲ Γῇ μιχθεὶς γεννᾷ θηλείας μὲν Κλωθῶ, Λάχεσιν, "Ατροπον, ἄνδρας δὲ ἑκα τόγχειρας Κόττυν, Γύγην, Βριάρεων, καὶ Κύκλωπας Βρόν την καὶ Στερόπην καὶ "Αργον· οὓς καὶ δήσας κατεταρ τάρωσεν, ἐκπεσεῖσθαι αὐτὸν ὑπὸ τῶν παίδων τῆς ἀρχῆς кат πο 28 ATHENAGORÆ ATHENIENSIS μαθών. Διὸ καὶ ὀργισθεῖσα ἡ Γῆ τοὺς Τιτᾶνας ἐγέν νησε. Κούρους δ' οὐρανίωνας ἐγείνατο πότνια Γαΐα, Οὓς δὴ καὶ Τιτῆνας ἐπίκλησιν καλέουσιν, ον ον Οἵνεκα τισάσθην μέγαν Οὐρανὸν ἀστερόεντα. ΧΙΧ. 80. Αὕτη ἀρχὴ γενέσεως περὶ τοὺς κατ᾿ αὐτοὺς θεούς τε καὶ τὸ πᾶν. Τί ἐκεῖνο τοίνυν ; Εκαστον γὰρ τῶν τεθεολογημένων ὡς τὴν ἀρχὴν ἂν νοεῖται. Εἰ γὰρ γεγόνασιν οὐκ ὄντες, ὡς οἱ περὶ αὐτῶν θεολογοῦντες λέ- γουσιν, οὐκ εἰσίν. Ἢ γὰρ ἀγένητόν τι καὶ ἔστιν ἀΐδιον, ἢ γενητὸν καὶ φνατόν ἐστι. 81. Καὶ οὐκ ἐγὼ μὲν οὕ τως, ἑτέρως δὲ οἱ φιλόσοφοι. Τί τὸ ὂν ἀεί, γένεσίν τε οὐκ ἔχον, ἢ τί τὸ γενόμενον μέν, ὃν δὲ οὐδέποτε; Περὶ νοητοῦ καὶ αἰσθητοῦ διαλεγόμενος ὁ Πλάτων τὸ μὲν ἀεὶ ὄν, τὸ νοητόν, ἀγένητον εἶναι διδάσκει, τὸ δὲ οὐκ ὄν, τὸ αἰσθητόν, γενητόν, ἀρχόμενον εἶναι καὶ παυόμενον. Τού τῳ καὶ οἱ ἀπὸ τῆς στοᾶς τῷ λόγῳ ἐκπυρωθήσεσθαι τὰ πάντα καὶ πάλιν ἔσεσθαί φασιν, ἑτέραν ἀρχὴν τοῦ κόσμου λαβόντος. 82. Εἰ δέ, καίτοι δισσοῦ αἰτίου κατ᾿ αὐτοὺς ὄντος, τοῦ μὲν δραστηρίου καὶ καταρχομένου, καθὸ ἡ πρό- νοια, τοῦ δὲ πάσχοντος καὶ τρεπομένου, καθὸ ἡ ὕλη, ἀδύ νατον δέ ἐστι καὶ προνοούμενον ἐπὶ ταὐτοῦ μεῖναι τὸν κόσμον γενόμενον, πῶς ἡ τούτων μένει σύστασις, οὐ φύσει ὄντων ἀλλὰ γενομένων ; 83. Τί δὲ τῆς ὕλης κρείττους οἱ Θεοί, τὴν σύστασιν ἐξ ὕδατος ἔχοντες; ᾿Αλλ᾿ οὐδὲ κατ' αὐτοὺς ὕδωρ τοῖς πᾶσιν ἀρχή. Εκ τε ἁπλῶν καὶ μονοει δῶν τί ἂν συστῆναι στοιχείων δύναιτο ; Δεῖ δὲ καὶ τῇ ὕλῃ τεχνίτου καὶ ὕλης τῷ τεχνίτη. Ἢ πῶς ἂν γένοιτο τὰ ἐκτυπώματα χωρὶς τῆς ὕλης ἢ τοῦ τεχνίτου ; Οὔτε πρεσβυτέραν λόγον ἔχει εἶναι τὴν ὕλην τοῦ Θεοῦ· τὸ γὰρ ποιητικὸν αἴτιον προκατάρχειν τῶν γινομένων ἀνάγκη. ΧΧ. 84. Εἰ μὲν οὖν μέχρι τοῦ φῆσαι γεγονέναι τοὺς SUPPLICATIO PRO CHRISTIANIS. 29 T Θεοὺς καὶ ἐξ ὕδατος τὴν σύστασιν ἔχειν τὸ ἀπίθανον ἦν αὐτοῖς τῆς θεολογίας, ἐπιδεδειχὼς ὅτι οὐδὲν γενητὸν ὃ οὐ καὶ διαλυτόν, ἐπὶ τὰ λοιπὰ ἂν παρεγενόμην τῶν ἐγκλη μάτων. 85. Ἐπεὶ δὲ τοῦτο μὲν διατεθείκασιν αὐτῶν τὰ σώματα τὸν μὲν Ἡρακλέα ὅτι θεὸς δράκων ἑλικτός, τοὺς δὲ ἑκατόγχειρας εἰπόντες, καὶ τὴν θυγατέρα τοῦ Διός, ἣν ἐκ τῆς μητρὸς Ῥέας ἢ Δήμητρος αὐτῆς ἐπαιδοποιήσατο, δύο μὲν κατὰ φύσιν εἶπον ἔχειν ὀφθαλμοὺς καὶ ἐπὶ τῷ μετώπῳ δύο καὶ προτομὴν κατὰ τὸ ὄπισθεν τοῦ τραχήλου μέρος, ἔχειν δὲ καὶ κέρατα, διὸ καὶ τὴν Ῥέαν φοβηθεῖσαν τὸ τῆς παιδὸς τέρας φυγεῖν, οὐκ ἐφεῖσαν αὐτῇ τὴν θηλήν, ἔνθεν μυστικῶς μὲν ᾿Αθηλᾶ κοινῶς δὲ Φερσεφόνη καὶ Κόρη κέκληται, οὐχ ἡ αὐτὴ οὖσα τῇ ᾿Αθηνᾷ τῇ ἀπὸ τῆς κόρης λεγομένῃ· 86. τοῦτο δὲ τὰ πραχθέντα ἐπ᾽ ἀκριβὲς αὐτοῖς ὡς οἴονται διεξεληλύθασι· Κρόνος μὲν ὡς ἐξέτεμε τὰ αἰ- δοῖα τοῦ πατρὸς καὶ κατέρριψεν αὐτὸν ἀπὸ τοῦ ἅρματος καὶ ὡς ἐτεκνοκτόνει καταπίνων τῶν παίδων τοὺς ἄρσενας, Ζεὺς δὲ ὅτι τὸν μὲν πατέρα δήσας κατεταρτάρωσε, κατὰ καὶ τοὺς υἱεῖς ὁ Οὐρανός, καὶ πρὸς Τιτᾶνας περὶ τῆς ἀρχῆς ἐπολέμησε, καὶ ὅτι τὴν μητέρα Ῥέαν ἀπαγορεύουσαν αὐτοῦ τὸν γάμον ἐδίωκε, δρακαίνης δ' αὐτῆς γενομένης καὶ αὐτὸς εἰς δράκοντα μεταβαλὼν συνδήσας αὐτὴν τῷ και λουμένῳ Ηρακλειωτικῷ ἅμματι ἐμίγη, του σχήματος τῆς μίξεως σύμβολον ἡ τοῦ Ἑρμοῦ ῥάβδος, εἶν᾿ ὅτι Φερσεφόνη τῇ θυγατρὶ ἐμίγη βιασάμενος καὶ ταύτην ἐν δράκοντος σχήματι, ἐξ ἧς παῖς Διόνυσος αὐτῷ· 87. ἀνάγκη κἂν του σοῦτον εἰπεῖν· Τί τὸ σεμνὸν ἢ χρηστὸν τῆς τοιαύτης ἱσ τορίας, ἵνα πιστεύσωμεν θεοὺς εἶναι τὸν Κρόνον, τὸν Δία, τὴν Κόρην, τοὺς λοιπούς; Αἱ διαθέσεις τῶν σωμάτων; Και τίς ἂν ἄνθρωπος κεκριμένος καὶ ἐν θεωρίᾳ γεγονώς ὑπὸ Θεοῦ γεννηθῆναι πιστεύσαι ἔχιδναν (Ορφεύς" *Αν δὲ Φάνης ἄλλην γενεὴν τεκνώσατο δεινὴν 30 ATHENAGORÆ ATHENIENSIS Νηδύος ἐξ ἱερᾶς, προσιδεῖν φοβερωπὸν ἔχιδναν, Ης χαῖται μὲν ἀπὸ κρατὸς καλόν τε πρόσωπον Ην ἐσιδεῖν, τὰ δὲ λοιπὰ μέρη φοβεροῖο δράκοντος Αὐχένος ἐξ ἄκρου.) 88. ἢ αὐτὸν τὸν Φάνητα δέξαιτο, θεὸν ὄντα πρωτόγονον (οὗτος γάρ ἐστιν ὁ ἐκ τοῦ ὠοῦ προχυθείς), ἢ σῶμα ἢ σχῆ μα ἔχειν δράκοντος, ἢ καταποθῆναι ὑπὸ τοῦ Διός, ὅπως ὁ Ζεὺς ἀχώρητος γένοιτο; Εἰ γὰρ μηδὲν διενηνόχασι τῶν φαυλοτάτων θηρίων (δῆλον γὰρ ὅτι ὑποδιαλλάσσειν δεῖ τῶν γηίνων καὶ τῶν ἀπὸ τῆς ὕλης ἀποκρινομένων τὸ θεῖον), οὐκ εἰσὶ θεοί. Τί δαὶ καὶ πρόσιμεν αὐτοῖς, ὧν κτηνῶν μὲν δίκην ἔχει ἡ γένεσις, αὐτοὶ δὲ θηριόμορφοι καὶ δυσειδείς ; ΧΧΙ. 89. Καίτοι εἰ σαρκοειδεῖς μόνον ἔλεγον αὐτοὺς καὶ αἷμα ἔχειν καὶ σπέρμα καὶ πάθη ὀργῆς καὶ ἐπιθυμίας, καὶ τότε ἔδει λῆρον καὶ γέλωτος λόγους τούτους νομίζειν οὔτε γὰρ ὀργὴ οὔτε ἐπιθυμία καὶ ὄρεξις οὐδὲ παιδοποιὸν σπέρμα ἐν τῷ θεῷ. Ἔστωσαν τοίνυν σαρκοειδεῖς, ἀλλὰ κρείττους μὲν θυμοῦ καὶ ὀργῆς, ἵνα μὴ ᾿Αθηνᾷ μὲν βλέ πηται Σκυζομένη Διὶ πατρί, χόλος δέ μιν ἄγριος αἱρεῖ, Ἥρα δὲ θεωρῆται· Ἥρῃ δ' οὐκ ἔχασε στῆθος χόλον, ἀλλὰ προσηύδα. 90. Κρείττους δὲ λύπης· Ὢ πόποι, ὦ φίλον ἄνδρα διωκόμενον περὶ τεῖχος Οφθαλμοῖσιν ὁρῶμαι· ἐμὸν δ᾽ ὀλοφύρεται ἦτορ. Ἐγὼ μὲν γὰρ καὶ ἀνθρώπους ἀμαθεῖς καὶ σκαιοὺς λέγω τοὺς ὀργῇ καὶ λύπῃ εἴκοντας. Ὅταν δὲ ὁ πατὴρ ἀνδρῶν τε θεῶν τε ὀδύρηται μὲν τὸν υἱόν, Αἲ απ ἐγών, ὅτε μοι Σαρπηδόνα φίλτατον ἀνδρῶν Μοῖρ᾽ ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμήναι! ἀδυνατῇ δὲ ὀδυρόμενος τοῦ κινδύνου ἐξαρπάσαι, SUPPLICATIO PRO CHRISTIANIS. 31 Σαρπηδών Διὸς υἱός, ὁ δ᾽ οὐδ᾽ ᾧ παιδὶ ἀμύνει, α Ο τίς οὐκ ἂν τοὺς ἐπὶ τοῖς τοιούτοις μύθοις φιλοθέους, μᾶλ λον δὲ ἀθέους τῆς ἀμαθίας καταμέμψοιτο ; 91. Ἔστωσαν σαρκοειδεῖς, ἀλλὰ μὴ τιτρωσκέσθω μηδὲ ᾿Αφροδίτη ὑπὸ Διομήδους τὸ σῶμα, Οὗτά με Τυδέος υἱὸς ὑπέρθυμος Διομήδης, ἢ ὑπὸ ῎Αρεως τὴν ψυχήν, Ὡς ἐμὲ χωλὸν ἐόντα Διὸς θυγάτηρ Αφροδίτη Αἰὲν ἀτιμάζει, φιλέει δ᾽ ἀίδηλον "Αρηα. Δια δε χρόα καλὸν ἔδαψεν. Ὁ δεινὸς ἐν πολέμοις, ὁ σύμμαχος κατὰ Τιτάνων του Διός, ἀσθενέστερος Διομήδους φαίνεται. Μαίνετο δ᾽ ὡς ὅτ' Αρης ἐγχέσπαλος - Σιώπησον Ὅμηρε, Θεὸς οὐ μαίνεται. Σὺ δέ μοι καὶ μιαι φόνον καὶ βροτολοιγόν, "Αρες,"Αρες βροτολοιγέ, μιαιφόνε, διηγῇ τὸν Θεόν, καὶ τὴν μοιχείαν αὐτοῦ διέξει καὶ τὰ δεσμά Τώ δ' ἐς δέμνια βάντε κατέδραθον, ἀμφὶ δὲ δεσμοὶ Τεχνήεντες ἔχυντο πολύφρονος Ηφαίστοιο, Οὐδέ τι κινῆσαι μελέων ἦν. 92. Οὐ καταβάλλουσι τὸν πολὺν τοῦτον ἀσεβῆ λῆρον περὶ τῶν θεῶν ; Οὐρανὸς ἐκτέμνεται, δεῖται καὶ καταταρταροῦται Κρόνος, ἐπανίστανται Τιτάνες, Στὺξ ἀποθνήσκει κατὰ τὴν μάχην ἤδη καὶ θνητοὺς αὐτοὺς δεικνύουσιν· ἐρῶσιν ἀλ- λήλων, ἐρῶσιν ἀνθρώπων. Αἰνείας, τὸν ὑπ᾽ Αγχίση τέκε δι' ᾿Αφροδίτη, Ἴδης ἐν κνημοῖσι θεὰ βροτῷ εὐνηθεῖσα. Οὐκ ἐρῶσιν ; Οὐ πάσχουσιν ; Η γὰρ θεοί, καὶ οὐχ ἅψεται αὐτῶν ἐπιθυμία ! Κἂν σάρκα Θεὸς κατὰ θείαν οἰκονομίαν λάβῃ, ἤδη δοῦλος ἐστιν ἐπιθυμίας ; Οὐ γὰρ πώποτέ μ᾽ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς Θυμὸν ἐνὶ στήθεσσι περιπροχθεὶς ἐδάμασσεν· B 2 32 ATHENAGORÆ ATHENIENSIS Οὐδ᾽ ὁπότ' ἠρασάμην Ιξιονίης αλόχοιο, Οὐδ᾽ ὅτε περ Δανάης καλλισφύρου ᾿Ακρισιώνης, Οὐδ᾽ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, Οὐδ᾽ ὅτε περ Σεμέλης, οὐδ' Αλκμήνης ἐν Θήβη, Οὐδ᾽ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, Οὐδ᾽ ὅτε περ Λητοῦς ἐρικυδέος, οὐδὲ σοῦ αὐτῆς. 93. Γενητός ἐστι, φθαρτός ἐστιν, οὐδὲν ἔχων θεοῦ. ᾿Αλλὰ καὶ θητεύουσιν ἀνθρώποις· Ὦ δώματ' Αδμήτει, ἐν οἷς ἔτλην ἐγὼ Θῆσσαν τράπεζαν αινέσαι, θεός περ ὧν καὶ βουκολοῦσιν· Ελθὼν δ' ἐς αἶαν τήνδ' ἐβουφόρβουν ξένῳ, Και τόνδ' ἔσωζον οἶκον. Οὐκοῦν κρείττων ῎Αδμητος τοῦ Θεοῦ. 94. Ω μάντι καὶ σοφὲ καὶ προειδὼς τοῖς ἄλλοις τὰ ἐσόμενα, οὐκ ἐμαντεύσω τοῦ ἐρωμένου τὴν φόνον, ἀλλὰ καὶ ἔκτεινας αὐτοχειρὶ τὸν φίλον. Κἀγὼ τὸ Φοίβου θεῖον ἀψευδὲς στόμα Ἤλπιζον εἶναι, μαντικῇ βρύον τέχνη. (ὡς ψευδόμαντιν κακίζει τὸν ᾿Απόλλω ὁ Αἰσχύλος) Ὁ δ' αὐτὸς ὑμνῶν, αὐτὸς ἐν τοίνῃ παρών, Αὐτὸς τάδ' εἰπών, αὐτός ἐστιν ὁ κτανὼν, Τὸν παῖδα τὸν ἐμόν. XXII. 95. ᾿Αλλὰ ταῦτα μὲν ἴσως πλάνη ποιητική, φυσ σικὸς δέ τις ἐπ' αὐτοῖς καὶ τοιοῦτος λόγος· Ζεὺς ἀρχὴς (ὥς φησιν Εμπεδοκλῆς) Ἥρη τε φερέσβιος ἠδ᾽ Αϊδωνεύς Νῆστις ', ἣ δακρύοις τέγγει κρούνωμα βρότειον. 96. Εἰ τοίνυν Ζεὺς μὲν τὸ πῦρ, Ἥρα δὲ ἡ γῆ καὶ ὁ ἀὴρ Αϊδωνεὺς καὶ τὸ ὕδωρ Νῆστις, στοιχεῖα δὲ ταῦτα, τὸ πῦρ τὸ ὕδωρ ὁ ἀήρ, οὐδεὶς αὐτῶν θεός, οὔτε Ζεὺς οὔτε Ἥρα οὔτε ᾿Αϊδωνεύς· ἀπὸ γὰρ τῆς ὕλης διακριθείσης ὑπὸ τοῦ Θεοῦ ἡ τούτων σύστασίς τε καὶ γένεσις SUPPLICATIO PRO CHRISTIANIS. 33 Πῦρ καὶ ὕδωρ καὶ γαῖα καὶ ἠέρος ἤπιον ὕψος, Καὶ φιλίη μετὰ τοῖσιν. 97. Α χωρὶς τῆς φιλίας οὐ δύναται μένειν, ὑπὸ τοῦ νεί- κους συγχεόμενα, πῶς ἂν οὖν εἴποι τις ταῦτα εἶναι θεούς; Αρχικὸν ἡ φιλία κατὰ τὸν Ἐμπεδοκλέα, ἀρχόμενα τὰ συγ- κρίματα, τὸ δὲ ἀρχικὸν κύριον· ὥστε, ἐὰν μίαν καὶ τὴν αὐτὴν τοῦ τε ἀρχομένου καὶ τοῦ ἄρχοντος δύναμιν τῶμεν, λήσομεν ἑαυτοὺς ἰσότιμον τὴν ὕλην τὴν φθαρτὴν καὶ ῥευ στὴν καὶ μεταβλητὴν τῷ ἀγενήτῳ καὶ ἀϊδίῳ καὶ διαπαντὸς συμφώνῳ ποιοῦντες θεῷ. 98. Ζεὺς ἡ ζέουσα ουσία κατὰ τοὺς Στωϊκούς, Ἥρα ὁ ἀήρ, καὶ τοῦ ὀνόματος εἰ αὐτὸ αὐτῷ ἐπισυνάπτοιτο συνεκφωνουμένου, Ποσειδῶν ἡ πόσις. "Αλ- λοι δὲ ἄλλως φυσιολογοῦσιν· οἱ μὲν γὰρ ἀέρα διφυῆ ἀρ- σενόθηλυν τὸν Δία λέγουσιν, οἱ δὲ καιρὸν εἰς εὐκρασίαν τρέποντα τὸν χρόνον, διὸ καὶ μόνος Κρόνον διέφυγεν. Αλλ' ἐπὶ μὲν τῶν ἀπὸ τῆς στοᾶς ἔστιν εἰπεῖν· εἰ ἵνα τὸν ἀνωτάτω θεὸν ἀγένητόν τε καὶ ἀΐδιον νομίζετε, συγκρί- ματα δὲ ἴσα ἡ τῆς ὕλης ἀλλαγή, καὶ τὸ πνεῦμα τοῦ Θεοῦ διὰ τῆς ὕλης κεχωρηκὸς κατὰ τὰς παραλλάξεις αὐτῆς ἄλλο καὶ ἄλλο ὄνομα μεταλαγχάνειν φατέ, σῶμα μὲν τὰ εἴδη τῆς ὕλης τοῦ θεοῦ γενήσεται, φθειρομένων δὲ τῶν στοιχείων κατὰ τὴν ἐκπύρωσιν ἀνάγκη συμφθαρῆναι ὁμοῦ τοῖς εἴδεσι τὰ ὀνόματα, μόνου μένοντος τοῦ πνεύματος τοῦ Θεοῦ. 99. Ὧν οὖν σωμάτων φθαρτὴ ἡ κατὰ τὴν ὕλην παραλλαγή, τίς ἂν ταῦτα πιστεύσαι Θεούς; Πρὸς δὲ τοὺς λέγοντας τὸν μὲν Κρόνον χρόνον, τὴν δὲ Ῥέαν γῆν, τὴν μὲν συλλαμβάνουσαν ἐκ τοῦ Κρόνου καὶ ἀποτίκτουσαν, ἔνθεν καὶ μήτηρ νομίζεται πάντων, τὸν δὲ γεννῶντα καὶ καταναλίσκοντα, καὶ εἶναι τὴν μὲν τομὴν τῶν ἀναγκαίων ὁμιλίαν τοῦ ἄρσενος πρὸς τὸ θῆλυ, τέμνουσαν καὶ κατα- βάλλουσαν σπέρμα εἰς μήτραν καὶ γεννῶσαν ἄνθρωπον, ἐν ἑαυτῷ τὴν ἐπιθυμίαν, ὅ ἐστιν ᾿Αφροδίτη, ἔχοντα, τὴν δὲ T 34 ATHENAGORÆ ATHENIENSIS ΤΟ μανίαν τοῦ Κρόνου τροπὴν καιροῦ φθείρουσαν ἔμψυχα καὶ ἄψυχα, τὰ δὲ δεσμὰ καὶ τὸν τάρταρον χρόνον ὑπὸ καιρῶν τρεπόμενον καὶ ἀφανῆ γινόμενον, πρὸς τοίνυν τούτους φαμέν· εἴτε χρόνος ἐστὶν ὁ Κρόνος, μεταβάλλει, εἴτε και ρός, τρέπεται, εἴτε σκότος ἢ πάγος ἢ οὐσία ὑγρά, οὐδὲν αὐτῶν μένει τὸ δὲ θεῖον καὶ ἀθάνατον καὶ ἀκίνητον καὶ ἀναλλοίωτον· οὔτε ἄρα ὁ Κρόνος οὔτε τὸ ἐπ' αὐτῷ εἴδω- λον Θεός. 100. Περὶ δὲ τοῦ Διός, εἰ μὲν ἀήρ ἐστι γεγονὼς ἐκ Κρόνου, οὗ τὸ μὲν ἄρσεν ὁ Ζεύς, τὸ δὲ θῆλυ Ἥρα (διὸ καὶ ἀδελφὴ καὶ γυνή), ἀλλοιοῦται, εἰ δὲ καιρός, τρέπεται· οὔτε δὲ μεταβάλλει οὔτε μεταπίπτει τὸ θεῖον. 101. Τί δεῖ πλέον λέγοντα ἐνοχλεῖν ὑμῖν, οἳ ἄμεινον τὰ παρ' ἑκάστοις τῶν πεφυσιολογηκότων οἴδατε, ἢ οἷα περὶ τῆς φύσεως ἐνόησαν οἱ συγγραψάμενοι, ἢ ἃ περὶ τῆς ᾿Αθηνᾶς ἣν φρό- νησιν διὰ πάντων διήκουσάν φασιν, ἢ περὶ τῆς Ἴσιδος ἣν φύσιν αἰῶνος, ἐξ ἧς πάντες ἔφυσαν καὶ δι' ἧς πάντες εἰσί, λέγουσιν, ἢ περὶ τοῦ Οσίριδος οὗ σφαγέντος ὑπὸ Τυφώνος τοῦ ἀδελφοῦ μετ᾿ Ὤρου τοῦ υἱοῦ ἡ Ἶσις ζητοῦσα τὰ μέλη καὶ εὑροῦσα ἤσκησεν εἰς ταφήν, ἣ ταφὴ ἕως νῦν Οσιριακὴ καλεῖται ; 102. ῎Ανω γὰρ καὶ κάτω περὶ τὰ εἴδη τῆς ὕλης στρεφόμενοι ἀποπίπτουσι τῷ λόγῳ θεωρητοῦ Θεοῦ, τὰ δὲ στοιχεῖα καὶ τὰ μόρια αὐτῶν Θεοποιοῦσιν, ἄλλοτε ἄλλα ὀνόματα αὐτοῖς τιθέμενοι, τὴν μὲν τοῦ σίτου σπορὰν Όσιο ριν (ὅθεν φασὶ μυστικῶς ἐπὶ τῇ ἀνευρέσει τῶν μελῶν ἢ τῶν καρπῶν ἐπιλεχθῆναι τῇ Ἴσιδι· Εὑρήκαμεν, συγχαί ρομεν !), τὸν δὲ τῆς ἀμπέλου καρπὸν Διόνυσον, καὶ Σεμέ λην αὐτὴν τὴν ἄμπελον, καὶ κεραυνὸν τὴν τοῦ ἡλίου φλόγα. 103. Καίτοι γε πάντα μᾶλλον ἢ θεολογοῦσιν οἱ τοὺς μύ τους θεοποιοῦντες, οὐκ εἰδότες ὅτι οἷς ἀπολογοῦνται ὑπὲρ τῶν θεῶν τοὺς ἐπ' αὐτοῖς λόγους βεβαιοῦσι. Τί ἡ Εὐ- ρώπη καὶ ὁ Ταῦρος καὶ ὁ Κύκνος καὶ ἡ Λήδα πρὸς γῆν καὶ ἀέρα, ἵν᾿ ἡ πρὸς ταύτας μιαρὰ τοῦ Διὸς μίξις ᾖ γῆς Ο SUPPLICATIO PRO CHRISTIANIS. 35 καὶ ἀέρος ; 104. ᾿Αλλ᾽ ἀποπίπτοντες τοῦ μεγέθους τοῦ Θεοῦ καὶ ὑπερκύψαι τῷ λόγῳ οὐ γὰρ ἔχουσι συμπάθειαν εἰς τὸν οὐράνιον τόπον) οὐ δυνάμενοι ἐπὶ τὰ εἴδη τῆς ὕλης συντετήκασιν, καὶ καταπίπτοντες τὰς τῶν στοιχείων τροπὰς θεοποιοῦσιν· ὅμοιον εἰ καὶ ναῦν τις, ἐν ᾗ ἔπλευσεν, ἀντὶ τοῦ κυβερνήτου ἄγοι. 105. Ὡς δὲ οὐδὲν πλέον νεώς, καν ᾗ πᾶσιν ἠσκημένη, μὴ ἐχούσης τὸν κυβερνήτην, οὐδὲ τῶν στοιχείων ὄφελος διακεκοσμημένων δίχα τῆς παρὰ τοῦ Θεοῦ προνοίας. Η τε γὰρ ναῦς καθ᾿ ἑαυτὴν οὐ πλευσεῖται, τὰ τε στοιχεῖα χωρὶς τοῦ δημιουργοῦ οὐ κινηθήσεται. αν αυ ΧΧΙΙΙ. 106. Εἴποιτε ἂν οὖν συνέσει πάντας ύπερέχον- τες· Τίνι οὖν τῷ λόγῳ ἔνια τῶν εἰδώλων ἐνεργεῖ, εἰ μή εἰσι θεοὶ ἐφ᾽ οἷς ἱδρυόμεθα τὰ ἀγάλματα; Οὐ γὰρ εἰκὸς τὰς ἀψύχους καὶ ἀκινήτους εἰκόνας καθ᾿ ἑαυτὰς ἰσχύειν χωρὶς τοῦ κινοῦντος. Τὸ μὲν δὴ κατὰ τόπους καὶ πόλεις καὶ ἔθνη γίνεσθαί τινας ἐπ᾽ ὀνόματι εἰδώλων ἐνεργείας οὐδ᾽ ἡμεῖς ἀντιλέγομεν· οὐ μήν, εἰ ὠφελήθησάν τινες καὶ αὖ ἐλυπήθησαν ἕτεροι, θεοὺς νομιοῦμεν τοὺς ἐφ᾽ ἑκάτερα ἐνερ- γήσαντας. 107. ᾿Αλλὰ καὶ ᾧ λόγῳ νομίζετε ἰσχύειν τὰ εἴδωλα, καὶ τίνες οἱ ἐνεργοῦντες, ἐπιβατεύοντες αὐτῶν τοῖς ὀνόμασιν, ἐπ' ἀκριβὲς ἐξητάκαμεν. ᾿Αναγκαῖον δέ μοι, μέλλοντι δεικνύειν τίνες οἱ ἐπὶ τοῖς εἰδώλοις ἐνεργοῦντες καὶ ὅτι μὴ θεοί, προσχρήσασθαί τισι καὶ τῶν ἀπὸ φιλοσο φίας μάρτυσι. 108. Πρῶτος Θαλῆς διαιρεῖ, ὡς οἱ τὰ ἐκεί νου ἀκριβοῦντες μνημονεύουσιν, εἰς Θεόν, εἰς δαίμονας, εἰς ἥρωας. ᾿Αλλὰ Θεὸν μὲν τὸν νοῦν τοῦ κόσμου ἄγει, δαί- μονας δὲ οὐσίας νοεῖ ψυχικάς, καὶ ἥρωας τὰς κεχωρισμένας ψυχὰς τῶν ἀνθρώπων, ἀγαθοὺς μὲν τὰς ἀγαθάς, κακοὺς δὲ τὰς φαύλας. 109. Πλάτων δέ, τὰ ἄλλα ἐπέχων, καὶ αὐτὸς εἰς τε τὸν ἀγένητον θεὸν καὶ τοὺς ὑπὸ τοῦ ἀγενήτου εἰς κόσμον τοῦ οὐρανοῦ γεγονότας, τούς τε πλάνητας καὶ τοὺς ἀπλανεῖς ἀστέρας, καὶ εἰς δαίμονας τέμνει· περὶ ὧν 36 ATHENAGORÆ ATHENIENSIS δαιμόνων αὐτὸς ἀπαξιῶν λέγειν τοῖς περὶ αὐτῶν εἰρηκόσιν προσέχειν ἀξιοῖ. 110. Περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν καὶ γνῶναι τὴν γένεσιν μεῖζον ἢ καθ᾿ ἡμᾶς, πειστέον δὲ τοῖς εἰρηκόσιν ἔμπροσθεν, ἐγγόνοις μὲν θεῶν οὖσιν ὡς ἔφασαν, σαφῶς γέ που τοὺς ἑαυτῶν προγόνους εἰδότων· ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, κἄνπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγωσιν, ἀλλὰ ὡς οἰκεῖα φασκόντων ἀπαγ- γέλλειν ἑπομένους τῷ νόμῳ πιστευτέον. Οὕτως οὖν κατ᾿ ἐκείνους καὶ ἡμῖν ἡ γένεσις περὶ αὐτῶν τῶν θεῶν ἐχέτω καὶ λεγέσθω. 111. Γῆς τε καὶ Οὐρανοῦ παῖδες Ωκεανός τε καὶ Τηνὺς ἐγεννήθησαν, τούτων δὲ Φόρκος Κρόνος τε καὶ Ῥέα καὶ ὅσοι μετὰ τούτων, ἐκ δὲ Κρόνου τε καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες, οὓς ἴσμεν πάντας ἀδελφοὺς λε- γομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους. 112. Αρ᾽ οὖν ὁ τὸν ἀίδιον νοῦν καὶ λόγῳ καταλαμβανόμενον περινοήσας θεὸν καὶ τὰ ἐπισυμβεβηκότα αὐτῷ ἐξειπών, τὸ ὄντως ὄν, τὸ μονοφυές, τὸ ἀγαθὸν ἀπ' αὐτοῦ ἀποχεόμενον, ὅπερ ἐστὶν ἀλήθεια, καὶ περὶ πρώτης δυνάμεως, καὶ ὡς περὶ τὸν πάντων βασιλέα πάντα ἐστὶ καὶ ἐκείνου ἕνεκεν πάντα, καὶ ἐκεῖνο αἴτιον πάντων, καὶ περὶ δύο καὶ τρία, δεύτερον δὲ περὶ τὰ δεύτερα, καὶ τρίτον περὶ τὰ τρίτα, περὶ τῶν ἐκ τῶν αἰσθητῶν γῆς τε καὶ οὐρανοῦ λεγομένων γε- γονέναι μεῖζον ἢ καθ' ἑαυτὸν τἀληθὲς μαθεῖν ἐνόμισεν ; Η οὐκ ἔστιν εἰπεῖν. 113. ᾿Αλλ' ἐπεὶ ἀδύνατον γεννᾶν καὶ ἀποχνΐσκεσθαι θεοὺς ἐνόμισεν, ἑπομένων τοῖς γινομένοις τελῶν, καὶ, τὸ τούτου ἀδυνατώτερον, μεταπεῖσαι τοὺς πολ- λοὺς ἀβασανίστως τοὺς μύθους παραδεχομένους, διὰ ταῦτα μεῖζον ἢ καθ᾿ ἑαυτὸν γνῶναι καὶ εἰπεῖν ἔφη περὶ τῆς τῶν ἄλλων δαιμόνων γενέσεως, οὔτε μαθεῖν οὔτε ἐξειπεῖν γεν- νᾶσθαι θεοὺς δυνάμενος. 114. Καὶ τὸ εἰρημένον αὐτῷ· Ὁ δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν SUPPLICATIO PRO CHRISTIANIS. 37 ἅρμα, πρῶτος πορεύεται διακοσμῶν πάντα καὶ ἐπιμελού μενος, τῷ δὲ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων· οὐκ ἐπὶ τοῦ ἀπὸ Κρόνου λεγομένου ἔχει Διός. Ἔστι γὰρ ἐν τούτῳ ὄνομα τῷ ποιητῇ τῶν ὅλων. 115. Δηλοῖ δὲ καὶ αὐτὸς ὁ Πλάτων· ἑτέρῳ σημαντικῷ προσειπεῖν αὐτὸν οὐκ ἔχων τῷ δημώδει ὀνόματι, οὐχ ὡς ἰδίῳ τοῦ θεοῦ ἀλλ᾽ εἰς σαφήνειαν, ὅτι μὴ δυνατὸν εἰς πάντας φέρειν κατὰ δύναμιν τὸν Θεόν, προσεχρήσατο, ἐπικατηγορήσας τὸ μέγας, ἵνα διαστείλῃ τὸν οὐράνιον ἀπὸ τοῦ χαμᾶθεν, τὸν ἀγένητον ἀπὸ τοῦ γενητοῦ, τοῦ νεωτέρου μὲν οὐρανοῦ καὶ γῆς, νεω- τέρου δὲ Κρητῶν, οἳ ἐξέκλεψαν αὐτὸν μὴ ἀναιρεθῆναι ὑπὸ τοῦ πατρός. XXIV. 116. Τί δαὶ δεῖ πρὸς ὑμᾶς πάντα λόγον κεκι- νηκότας ἢ ποιητῶν μνημονεύειν ἢ καὶ ἑτέρας δόξας ἐξετά- ζειν, τοσοῦτον εἰπεῖν ἔχοντι· Εἰ μὴ καὶ ποιηταὶ καὶ φιλό- σοφοι ἕνα μὲν εἶναι ἐπεγίνωσκον θεόν, περὶ δὲ τούτων οἱ μὲν ὡς περὶ δαιμόνων, οἱ δὲ ὡς περὶ ὕλης, οἱ δὲ ὡς περὶ ἀνθρώπων γενομένων ἐφρόνουν, ἡμεῖς γε ἂν εἰκότως ἐξε- νηλατούμεθα, διαιρετικῷ λόγῳ καὶ περὶ Θεοῦ καὶ ὕλης καὶ περὶ τῆς τούτων αὐτῶν οὐσίας κεχρημένοι ; 117. Ὡς γὰρ Θεόν φαμεν καὶ υἱὸν τὸν λόγον αὐτοῦ καὶ πνεῦμα ἅγιον, ἑνούμενα μὲν κατὰ δύναμιν τὸν πατέρα τὸν υἱὸν τὸ πνεῦμα, ὅτι νοῦς λόγος σοφία ὁ υἱὸς τοῦ πατρός, καὶ ἀπόῤῥοια ὡς φῶς ἀπὸ πυρὸς τὸ πνεῦμα, οὕτως καὶ ἑτέρας εἶναι δυνάμεις κατειλήμμεθα περὶ τὴν ὕλην ἀρχούσας καὶ δι' αὐτῆς, μίαν μὲν τὴν ἀντίθεον, 118. οὐχ ὅτι ἀντιδοξοῦν τί ἐστι τῷ θεῷ, ὡς τῇ φιλίᾳ τὸ νεῖκος κατὰ τὸν Ἐμπεδοκλέα καὶ τῇ ἡμέρᾳ νὺξ κατὰ τὰ φαινόμενα (ἐπεὶ κἂν εἰ ἀνθειστή κει τι τῷ θεῷ ἐπαύσατο τοῦ εἶναι, λυθείσης αὐτοῦ τῇ τοῦ Θεοῦ δυνάμει καὶ ἰσχύϊ τῆς συστάσεως), ἀλλ' ὅτι τῷ τοῦ Θεοῦ ἀγαθῷ, ὃ κατὰ συμβεβηκός ἐστιν αὐτῷ καὶ συνυπάρ χον, ὡς χρόα σώματι, οὗ ἄνευ οὐκ ἔστιν (οὐχ ὡς μέρους 38 ATHENAGORE ATHENIENSIS ὄντος, ἀλλ' ὡς κατ' ανάγκην συνόντος παρακολουθήματος, ἡνωμένου καὶ συγκεχρωσμένου, ὡς τῷ πυρὶ ξανθῷ εἶναι καὶ τῷ αἰθέρι κυανῷ, ἐναντίον ἐστὶ τὸ περὶ τὴν ὕλην ἔχον πνεῦμα, γενόμενον μὲν ὑπὸ τοῦ Θεοῦ, καθὸ οἱ λοιποὶ ὑπ᾽ αὐτοῦ γεγόνασιν ἄγγελοι, καὶ τὴν ἐπὶ τῇ ὕλῃ καὶ τοῖς τῆς ὕλης είδεσι πιστευσάμενον διοίκησιν. 119. Τοῦτο γὰρ ἡ τῶν ἀγγέλων σύστασις, τῷ θεῷ ἐπὶ προνοίᾳ γεγονέναι τοῖς ὑπ᾽ αὐτοῦ διακεκοσμημένοις, ἵνα τὴν μὲν παντελικὴν καὶ γενικὴν ὁ θεὸς ἔχῃ τῶν ὅλων πρόνοιαν, τὴν δὲ ἐπὶ μέρους οἱ ἐπ᾿ αὐτοῖς ταχθέντες ἄγγελοι. 120. Ὡς δὴ καὶ ἐπὶ τῶν ἀνθρώπων, αυθαίρετον καὶ τὴν ἀρετὴν καὶ τὴν κακίαν ἐχόντων (ἐπεὶ οὐκ ἂν οὔτ᾽ ἐτιμᾶτε τοὺς ἀγαθοὺς οὔτ᾽ ἐκο- λάζετε τοὺς πονηρούς, εἰ μὴ ἐπ᾿ αὐτοῖς ἦν καὶ ἡ κακία καὶ ἡ ἀρετή· καὶ οἱ μὲν σπουδαῖοι περὶ ἃ πιστεύονται ὑφ᾽ ὑμῶν, οἱ δὲ ἄπιστοι εὑρίσκονται), καὶ τὸ κατὰ τοὺς ἀγγέ λους ἐν ὁμοίῳ καθέστηκεν. 121. Οἱ μὲν γὰρ ἄλλοι, αύ- θαίρετοι δὴ οἷοι γεγόνασιν ὑπὸ τοῦ Θεοῦ, ἔμειναν ἐφ᾽ οἷς αὐτοὺς ἐποίησεν καὶ διέταξεν ὁ Θεός, οἱ δὲ ἐνύβρισαν καὶ τῇ τῆς οὐσίας ὑποστάσει καὶ τῇ ἀρχῇ, οὗτός τε ὁ τῆς ὕλης καὶ τῶν ἐν αὐτῇ εἰδῶν ἄρχων καὶ ἕτεροι τῶν περὶ τὸ πρῶτ τον τοῦτο στερέωμα (ἴστε δὲ μηδὲν ἡμᾶς ἀμάρτυρον λέγειν, ἃ δὲ τοῖς προφήταις ἐκπεφώνηται μηνύειν), ἐκεῖνοι μὲν εἰς ἐπιθυμίαν πεσόντες παρθένων καὶ ἥττους σαρκὸς εύρε θέντες, οὗτος δὲ ἀμελήσας καὶ πονηρὸς περὶ τὴν τῶν πε- πιστευμένων γενόμενος διοίκησιν. 122. Ἐκ μὲν οὖν τῶν περὶ τὰς παρθένους ἐχόντων οἱ καλούμενοι ἐγεννήθησαν γίγαντες. Εἰ δέ τις ἐκ μέρους εἴρηται περὶ τῶν γιγάντων καὶ ποιηταῖς λόγος, μὴ θαυμάσητε, τῆς κοσμικῆς σοφίας καὶ θεολογικῆς ὅσον ἀλήθεια πιθανοῦ διαφέρει διαλλατ- τουσῶν, καὶ τῆς μὲν οὔσης ἐπουρανίου, τῆς δὲ ἐπιγείου· καὶ κατὰ τὸν ἄρχοντα τῆς ὕλης a Ισμεν ψεύδεα πολλὰ λέγειν ετύμοισιν ὁμοῖα. SUPPLICATIO PRO CHRISTIANIS. 39 • XXV. 123. Οὗτοι τοίνυν οἱ ἄγγελοι οἱ ἐκπεσόντες τῶν οὐρανῶν, περὶ τὸν ἀέρα ἔχοντες καὶ τὴν γῆν, οὐκέτι εἰς τὰ ὑπερουράνια ὑπερκύψαι δυνάμενοι, καὶ αἱ τῶν γιγάντων ψυχαί οἱ περὶ τὸν κόσμον εἰσὶ πλανώμενοι δαίμονες, ὁμοίας κινήσεις οἱ μὲν αἷς ἔλαβον συστάσεσιν, οἱ δαί μονες, οἱ δὲ αἷς ἔσχον ἐπιθυμίαις, οἱ ἄγγελοι, ποιούμενοι. 124. Ὁ δὲ τῆς ὕλης ἄρχων, ὡς ἔστιν ἐξ αὐτῶν τῶν γινο- μένων ἰδεῖν, ἐναντία τῷ ἀγαθῷ τοῦ Θεοῦ ἐπιτροπεύει καὶ διοικεῖ. Πολλάκι μοι πραπίδων διῆλθε φροντίς, Εἴτε τύχα εἴτε δαίμων τὰ βιότια κραίνει, Παρὰ τ᾿ ἐλπίδα καὶ παρὰ δίκαν Τοὺς μὲν ἀπ' οἴκων ἀναπίπτοντας Ατερ βίου, τοὺς δ᾽ εὐτυχοῦντας ἄγει. 125. Τὸ παρ' ἐλπίδα καὶ δίκην εὖ πράττειν ἢ κακῶς ἐν ἀφασίᾳ τὸν Εὐριπίδην ἐποίησε, τίνος ἡ τοιαύτη τῶν περι- γείων διοίκησις, ἐν ᾗ εἴποι τις ἄν· Πῶς οὖν τάδ' εἰσορῶντες ἢ θεῶν γένος Εἶναι λέγωμεν, ἢ νόμοισι χρώμεθα ; 126. Τοῦτο καὶ τὸν ᾿Αριστοτέλη ἀπρονόητα εἰπεῖν τὰ κατ τωτέρω τοῦ οὐρανοῦ ἐποίησε, καίτοι τῆς ἀϊδίου ἐπ᾽ ἴσης ἡμῖν μενούσης προνοίας τοῦ Θεοῦ· Ἡ γῆ δ᾽ ἀνάγκῃ, κἂν θέλῃ κἂν μὴ θέλῃ, Φύουσα ποίαν τἀμὰ πιαίνει βοτά· τῆς δὲ ἐπὶ μέρους πρὸς ἀλήθειαν, οὐ πρὸς δόξαν, χωρού- σης ἐπὶ τοὺς ἀξίους, καὶ τῶν λοιπῶν κατὰ τὸ κοινὸν συ- στάσεως νόμῳ λόγου προνοουμένων. 127. Αλλ' ἐπεὶ αἱ ἀπὸ τοὐναντίου πνεύματος δαιμονικαὶ κινήσεις καὶ ἐνέρ γειαι τὰς ἀτάκτους ταύτας ἐπιφορὰς παρέχουσιν, ἤδη καὶ τοὺς ἀνθρώπους ἄλλον ἄλλως, καὶ καθ᾽ ἕνα καὶ κατὰ ἔθνη, μερικῶς καὶ κοινῶς, κατὰ τὸν τῆς ὕλης λόγον καὶ τῆς πρὸς τὰ θεῖα συμπαθείας, ἔνδοθεν καὶ ἔξωθεν κινοῦσαι, διὰ 40 ATHENAGORE ATHENIENSIS τοῦτό τινες, ὧν δόξαι οὐ μικραί, ἐνόμισαν οὐ τάξει τινὶ τὸ πᾶν τοῦτο συνεστάναι, ἀλλ' ἀλόγῳ τύχῃ ἄγεσθαι καὶ φέ- ρεσθαι, οὐκ εἰδότες ὅτι τῶν μὲν περὶ τὴν τοῦ παντὸς κόσ σμου σύστασιν οὐδὲν ἄτακτον οὐδὲ ἀπημελημένον, ἀλλ᾽ ἕκαστον αὐτῶν γεγονὸς λόγῳ, διὸ οὐδὲ τὴν ὡρισμένην ἐπ᾿ αὐτοῖς παραβαίνουσι τάξιν, ὁ δὲ ἄνθρωπος κατὰ μὲν τὸν πεποιηκότα καὶ αὐτὸς εὐτάκτως ἔχει, καὶ τῇ κατὰ τὴν γένε σιν φύσει, ἕνα καὶ κοινὸν ἐπεχούσῃ λόγον, καὶ τῇ κατὰ τὴν πλάσιν διαθέσει, οὐ παραβαινούσῃ τὸν ἐπ᾿ αὐτῇ νόμον, καὶ τῷ τοῦ βίου τέλει, ἴσῳ καὶ κοινῷ μένοντι, κατὰ δὲ τὸν ἴδιον ἑαυτῷ λόγον καὶ τὴν τοῦ ἐπέχοντος ἄρχοντος καὶ τῶν παρακολουθούντων δαιμόνων ἐνέργειαν ἄλλος ἄλλως φέ- ρεται καὶ κινεῖται, κοινὸν πάντες τὸν ἐν αὐτοῖς ἔχοντες λο- γισμόν. XXVI. 128. Καὶ οἱ μὲν περὶ τὰ εἴδωλα αὐτοὺς ἕλκον τες οἱ δαίμονες εἰσιν οἱ προειρημένοι, οἱ προστετηκότες τῷ ἀπὸ τῶν ἱερείων αἵματι καὶ ταῦτα περιλιχμώμενοι· οἱ δὲ τοῖς πολλοῖς ἀρέσκοντες θεοὶ καὶ ταῖς εἰκόσιν ἐπονομαζό μενοι, ὡς ἔστιν ἐκ τῆς κατ᾿ αὐτοὺς ἱστορίας εἰδέναι, ἄνθρω- ποι γεγόνασιν. 129. Καὶ τοὺς μὲν δαίμονας εἶναι τοὺς ἐπιβατεύοντας τοῖς ὀνόμασι πίστις ἡ ἑκάστου αὐτῶν ἐνέρ- γεια. Οἱ μὲν γὰρ ἀποτέμνουσι τὰ αἰδοῖα, οἱ περὶ τὴν Ῥέαν, οἱ δὲ ἐγκόπτουσιν ἢ ἐντέμνουσιν, οἱ περὶ τὴν ῎Αρτε- μιν, καὶ ἡ μὲν ἐν Ταύροις φονεύει τοὺς ξένους· ἐῷ γὰρ τοὺς ταῖς μαχαίραις καὶ τοῖς ἀστραγάλοις αἰκιζομένους αὐτοὺς λέγειν καὶ ὅσα εἴδη δαιμόνων· οὐ γὰρ Θεοῦ κινεῖν ἐπὶ τὰ παρὰ φύσιν. Ὅταν δ᾽ ὁ δαίμων ἀνδρὶ πορσύνη κακά, Τὸν νοῦν ἔβλαψε πρῶτον. 130. Ὁ δὲ Θεός, τελείως ἀγαθὸς ὤν, ἀϊδίως ἀγαθοποιός ἐστιν. Τοῦ τοίνυν ἄλλους μὲν εἶναι τοὺς ἐνεργοῦντας, ἐφ᾽ ἑτέρων δὲ ἀνίστασθαι τὰς εἰκόνας, ἐκεῖνο μέγιστον τεκμή- SUPPLICATIO PRO CHRISTIANIS. 41 ριον, Τρωάς και Πάριον· ἡ μὲν Νερυλλίνου εἰκόνας ἔχει, ὃς ἀνὴρ τῶν καθ' ἡμᾶς, τὸ δὲ Πάριον ᾿Αλεξάνδρου καὶ Πρωτέως· τοῦ ᾿Αλεξάνδρου ἔτι ἐπὶ τῆς ἀγορᾶς καὶ ὁ τά- φος καὶ ἡ εἰκών. Οἱ μὲν οὖν ἄλλοι ἀνδριάντες τοῦ Νεο ρυλλίνου κόσμημά εἰσι δημόσιον, εἴπερ καὶ τούτοις κοσμεί ται πόλις, εἷς δὲ αὐτῶν καὶ χρηματίζειν καὶ ἰᾶσθαι νοσοῦν- τας νομίζεται, καὶ θύουσί τε δι᾽ αὐτὰ καὶ χρυσῷ περιαλεί φουσι καὶ στεφανοῦσι τὸν ἀνδριάντα οἱ Τρωαδεῖς. 131. Ὁ δὲ τοῦ ᾿Αλεξάνδρου καὶ ὁ τοῦ Πρωτέως (τοῦτον δ᾽ οὐκ ἀγνοεῖτε ῥίψαντα ἑαυτὸν εἰς τὸ πῦρ περὶ τὴν Ὀλυμπίαν), ὁ μὲν καὶ αὐτὸς λέγεται χρηματίζειν, τῷ δὲ τοῦ ᾿Αλεξάν δρου [Δύσπαρι, είδος άριστε, γυναιμανές] δημοτελεῖς ἄγονται θυσίαι καὶ ἑορταί ὡς ἐπηκόῳ θεῷ. Πότερον οὖν ὁ Νερυλλῖνος καὶ ὁ Πρωτεὺς καὶ ὁ ᾿Αλέξ ανδρός εἰσιν οἱ ταῦτα ἐνεργοῦντες περὶ τὰ ἀγάλματα ἢ τῆς ὕλης ἡ σύστασις ; 'Αλλ' ἡ μὲν ὕλη χαλκός ἐστιν. Τί δαι χαλκὸς δύναται καθ' ἑαυτόν, ὃν μεταποιῆσαι πάλιν εἰς ἕτερον σχῆμα ἔξεστιν, ὡς τὸν ποδονιπτῆρα ὁ παρὰ τῷ Ηροδότῳ "Αμασις; 132. Ὁ δὲ Νερυλλῖνος καὶ ὁ Πρωτεύς καὶ ὁ ᾿Αλέξανδρος τί πλέον τοῖς νοσοῦσιν ; Α γὰρ ἡ εἰκὼν λέγεται νῦν ἐνεργεῖν, ἐνήργει καὶ ζῶντος καὶ νο- σοῦντος Νερυλλίνου. XXVII. 133. Τί οὖν ; Πρῶτα μὲν αἱ τῆς ψυχῆς ἄλο- γοι καὶ ἐνδαλματώδεις περὶ τὰς δόξας κινήσεις ἄλλοτε ἄλλα εἴδωλα, τὰ μὲν ἀπὸ τῆς ὕλης ἕλκουσι, τὰ δὲ αὐταῖς αναπλάττουσι καὶ κυοῦσι πάσχει δὲ τοῦτο ψυχὴ μάλιστα τοῦ ὑλικοῦ προσλαβοῦσα καὶ ἐπισυγκραθεῖσα πνεύματος, οὐ πρὸς τὰ οὐράνια καὶ τὸν τούτων ποιητὴν ἀλλὰ κάτω πρὸς τὰ ἐπίγεια βλέπουσα, καθολικῶς εἰς γῆν, ὡς μόνον αἷμα καὶ σάρξ, οὐκέτι πνεῦμα καθαρὸν γινομένη. Αἱ οὖν ἄλογοι αὗται καὶ ἐνδαλματώδεις τῆς ψυχῆς κινήσεις είδω 42 ATHENAGORÆ ATHENIENSIS λομανεῖς ἀποτίκτουσι φαντασίας. 134. Ὅταν δὲ ἁπαλὴ καὶ εὐάγωγος ψυχή, ἀνήκοος μὲν καὶ ἄπειρος λόγων ερ ῥωμένων, ἀθεώρητος δὲ τοῦ ἀληθοῦς, ἀπερινόητος δὲ τοῦ πατρὸς καὶ ποιητοῦ τῶν ὅλων, ἐναποσφραγίσηται ψευδείς περὶ αὐτῆς δόξας, οἱ περὶ τὴν ὕλην δαίμονες, λίχνοι περὶ τὰς κνίσσας καὶ τὸ τῶν ἱερείων αἷμα ὄντες, ἀπατηλοὶ δὲ ἀνθρώπων, προσλαβόντες τὰς ψευδοδόξους ταύτας τῶν πολλῶν τῆς ψυχῆς κινήσεις, φαντασίας αὐτοῖς ὡς ἀπὸ τῶν εἰδώλων καὶ ἀγαλμάτων, ἐπιβατεύοντες αὐτῶν τοῖς νοήμασιν, εἰσρεῖν παρέχουσι· καὶ ὅσα καθ᾿ ἑαυτήν, ὡς ἀθάνατος οὖσα, λογικῶς κινεῖται ψυχή, ἢ προμηνύουσα τὰ μέλλοντα ἢ θεραπεύουσα τὰ ἐνεστηκότα, τούτων τὴν δόξαν καρποῦνται οἱ δαίμονες. XXVIII. 135. ᾿Αναγκαῖον δὲ ἴσως, κατὰ τὰ προειρη μένα, περὶ τῶν ὀνομάτων ὀλίγα εἰπεῖν. Ἡρόδοτος μὲν οὖν καὶ ᾿Αλέξανδρος ὁ τοῦ Φιλίππου ἐν τῇ πρὸς τὴν μη- τέρα ἐπιστολῇ (ἑκάτεροι δὲ ἐν τῇ Ἡλιουπόλει καὶ ἐν Μέμφι καὶ Θήβαις εἰς λόγους τοῖς ἱερεῦσιν ἀφῖχθαι λέγονται) φασὶ παρ' ἐκείνων ἀνθρώπους αὐτοὺς γενέσθαι μαθεῖν. 136. Ηρόδοτος μέν· Ἤδη ὧν, τῶν αἱ εἰκόνες ἦσαν, τοιού- τους ἀπεδείκνυσαν σφεας αὐτοὺς ἐόντας, θεῶν δὲ πολλὸν ἀπηλλαγμένους. Τὸ δὲ πρότερον τῶν ἀνδρῶν τούτων θεοὺς εἶναι τοὺς ἐν Αἰγύπτῳ ἄρχοντας, οὐκ ἐόντας ἅμα τοῖσι ἀνθρώποισι, καὶ τούτων ἀεὶ ἕνα τὸν κρατέοντα εἶναι· ὕστερον δὲ αὐτῆς βασιλεῦσαι Ὦρον τὸν Ὀσίρεως παῖδα, τὸν ᾿Απόλλωνα Ἕλληνες ὀνομάζουσι· τοῦτον, καταπαύ σαντα Τυφώνα, βασιλεῦσαι ὕστατον Αἰγύπτου. Όσιρις δέ ἐστι Διόνυσος κατὰ Ἑλλάδα γλῶσσαν. 137. Οἵ τε οὖν ἄλλοι καὶ τελευταῖος βασιλεὺς Αἰγύπτου: Παρὰ δὲ τούτων εἰς Ελληνας ἦλθε τὰ ὀνόματα τῶν θεῶν. ᾿Απόλλων ὁ Διονύσου καὶ Ἴσιδος, ὡς ὁ αὐτὸς Ἡρόδοτος λέγει· Απόλ λωνα δὲ καὶ Αρτεμιν Διονύσου καὶ Ἴσιδος λέγουσιν εἶναι او SUPPLICATIO PRO CHRISTIANIS. 43 παῖδας, Λητὼ δὲ τροφὸν αὐτοῖς καὶ σωτηρίαν γενέσθαι. Οὓς οὐρανίους γεγονότας πρώτους βασιλέας ἔσχον πῆ μὲν ἀγνοίᾳ τῆς ἀληθοῦς περὶ τὸ θεῖον εὐσεβείας, πῆ δὲ χάριτι τῆς ἀρχῆς θεοὺς ὁμοῦ ταῖς γυναιξὶν αὐτῶν ἦγον. 138. Τοὺς μέν νυν καθαροὺς βους τοὺς ἄρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλείας οὔ σφιν ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιδος, τῆς ἄγαλμα ἐν γυναικϊον βούκερών ἐστιν, καθάπερ οἱ Ἕλληνες τὴν Ἰοῦν γράφουσι. 139. Τίνες δ᾽ ἂν μᾶλλον ταῦτα πιστευ θεῖεν λέγοντες ἢ οἱ κατὰ διαδοχὴν γένους, παῖς παρὰ πατ- ρός, ὡς τὴν ἱερωσύνην καὶ τὴν ἱστορίαν διαδεχόμενοι ; Οὐ γὰρ τοὺς σεμνοποιοῦντας ζακόρους τὰ εἴδωλα εἰκὸς ἀν θρώπους αὐτοὺς γενέσθαι ψεύδεσθαι. 140. Εἴ τι μὲν οὖν Ηρόδοτος ἔλεγε περὶ τῶν θεῶν ὡς περὶ ἀνθρώπων ἱστο ρεῖν Αἰγυπτίους, καὶ λέγοντι τῷ Ηροδότῳ· Τὰ μέν νυν θεῖα τῶν ἀφηγημάτων, οἷα ἤκουον, οὐκ εἰμὶ πρόθυμος διη γεῖσθαι, ἔξω ἢ τὰ ὀνόματα αὐτέων μοῦνα ἐλάχιστα˙ μὴ πιστεύειν ὡς μυθοποιῷ ἔδει. 141. Ἐπεὶ δὲ ᾿Αλέξανδρος καὶ Ἑρμῆς ὁ Τρισμέγιστος ἐπικαλούμενος συνῆπτον τὸ ἀί διον αὐτοῖς γένος, καὶ ἄλλοι μυρίοι, ἵνα μὴ καθ᾽ ἕκαστον καταλέγοιμι, οὐδὲ λόγος ἔτι καταλείπεται, βασιλεῖς ὄντας αὐτοὺς μὴ νενομίσθαι θεούς. Καὶ ὅτι μὲν ἄνθρωποι, δη- λοῦσι μὲν καὶ Αἰγυπτίων οἱ λογιώτατοι, οἵ, θεοὺς λέγοντες αἰθέρα γῆν ἥλιον σελήνην, τοὺς ἄλλους ἀνθρώπους θνη τοὺς νομίζουσι καὶ ἱερὰ τούς τάφους αὐτῶν· δηλοῖ δὲ καὶ ᾿Απολλόδωρος ἐν τῷ περὶ θεῶν. 142. Ἡρόδοτος δὲ καὶ τὰ παθήματα αὐτῶν φησι μυστήρια· Ἐν δὲ Βουσίρι πόλι ὡς ἀνάγουσι τῇ Ἴσι τὴν ἑορτὴν εἴρηται πρότερόν μοι. Τύπτονται γὰρ δὴ μετὰ τὴν θυσίην πάντες καὶ πᾶσαι, μυ ριάδες κάρτα πολλαὶ ἀνθρώπων· τὸν δὲ τύπτονται τρόπον, οὔ μοι ὅσιόν ἐστι λέγειν. Εἰ Θεοί, καὶ ἀθάνατοι, εἰ δὲ τύπο τονται καὶ τὰ πάθη ἐστὶν αὐτῶν μυστήρια, ἄνθρωποι, ὡς 44 ATHENAGORÆ ATHENIENSIS αὐτὸς Ηρόδοτος. 143. Εἰσὶ δὲ καὶ αἱ ταφαὶ τοῦ οὐχ ὅσιον ποιεῦμαι ἐπὶ τοιούτῳ πρήγματι ἐξαγορεύειν τὸ οὔνομα ἐν Σάϊ, ἐν τῷ ἱρῷ τῆς ᾿Αθηναίης, ὄπισθεν τοῦ νηοῦ, παντὸς τοῦ τῆς ᾿Αθηναίης ἐχόμεναι τοίχου. Λίμνη δ᾽ ἐστὶν ἐχο- μένη, λιθίνῃ κρηπῖδι κεκοσμημένη ἐν κύκλῳ, μέγεθος, ὡς ἐμοὶ δοκέει, ὅση περ ἐν Δήλῳ ἡ τροχοειδὴς καλεομένη. Εν δὲ τῇ λίμνη ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς καλέουσι μυστήρια Αἰγύπτιοι. 144. Καὶ οὐ μόνον ὁ τάφος τοῦ Οσίριδος δείκνυται, ἀλλὰ καὶ ταριχεία. Επεάν σφισι κομισθῇ νεκρός, δεικνύασι τοῖσι κομίσασι παραδείγματα νε κρῶν ξύλινα, τῇ γραφῇ μεμιμημένα· καὶ τὴν μὲν σπου δαιοτάτην αὐτέων φασὶν εἶναι τοῦ οὐχ ὅσιον ποιεῦμαι οὔ νομα ἐπὶ τοιούτῳ πρήγματι ὀνομάζειν. ου ΧΧΙΧ. 145. ᾿Αλλὰ καὶ Ἑλλήνων οἱ περὶ ποίησιν καὶ ἱστορίαν σοφοὶ περὶ μὲν Ἡρακλέους Σχέτλιος, οὐδὲ θεῶν ἔπιν ἠδέσατ᾽ οὐδὲ τράπεζαν, Τὴν ἣν οἱ παρέθηκεν· ἔπειτα δὲ πέφνε καὶ αὐτόν. Τοιοῦτος ὢν εἰκότως μὲν ἐμαίνετο, εἰκότως δὲ ἀνάψας πυ- ρὰν κατέκαυσεν ἑαυτόν. 146. Περὶ δὲ 'Ασκληπιοῦ Ἡσίο- δος μέν Πατὴρ ἀνδρῶν τε θεῶν τε Χώσατ', ἀπ' Ουλύμπου δὲ βαλὼν ψολόεντι κεραυνῷ Εκτανε Λητοίδην φίλον, σὺν θυμὸν ὀρίνων. Πίνδαρος δέ· ᾿Αλλὰ κέρδει καὶ σοφία δέδεται. Ἔτραπε κἀκεῖνον ἀγάνορι μισθῷ χρυσὸς ἐν χερσὶ φα- νείς. Χερσὶ δ᾽ ἄρα Κρονίων ῥίψας δι' ἀμφοῖν ἀμπνον στέρ νων καθεῖλεν Ὠκέως, αἴθων δὲ κεραυνὸς ἐνέσκηψε μόρον. 147. Η τοίνυν θεοὶ ἦσαν, καὶ οὔτε αὐτοὶ πρὸς χρυσὸν εἶχον SUPPLICATIO PRO CHRISTIANIS. 45 (Ὦ χρυσέ, δεξίωμα κάλλιστον βροτοῖς, Ὡς οὔτε μήτηρ ἡδονὰς τοιάσδ᾽ ἔχει, Οὐ παῖδες. Ανεπιδεὶς γὰρ καὶ κρεῖττον ἐπιθυμίας τὸ θεῖον.) οὔτε ἀπέθνησκον ἢ ἄνθρωποι γεγονότες καὶ πονηροί δι' ἀμα- θίαν ἦσαν καὶ χρημάτων ἐλάττους. 148. Τί δεῖ με πολλὰ λέγειν, ἢ Κάστορος ἢ Πολυδεύκους μνημονεύοντα ἢ Αμ- φιάρεω, οἵ, ὡς εἰπεῖν λόγῳ, χθὲς καὶ πρώην ἄνθρωποι ἐξ ἀνθρώπων γεγονότες, θεοὶ νομίζονται, ὁπότε καὶ Ἰνὼ μετὰ τὴν μανίαν καὶ τὰ ἐπὶ τῆς μανίας πάθη θεὸν δοξάζουσι γεγονέναι, Πόντου πλάνητες Λευκοθέαν ἐπώνυμον, καὶ τὸν παῖδα αὐτῆς; Σεμνὸς Παλαίμων ναυτίλοις κεκλήσεται. XXX. 149. Εἰ γὰρ καὶ ὡς ἀπόπτυστοι καὶ θεοστυγεῖς δόξαν ἔσχον εἶναι Θεοί, καὶ ἡ θυγάτηρ τῆς Δερκετούς Σε- μίραμις, λάγνος γυνὴ καὶ μιαιφόνος, ἔδοξε Συρία θεός, καὶ διὰ τὴν Δερκετὼ καὶ τὰς περιστερὰς καὶ τὴν Σεμίραμιν σέβουσι Σύροι (τὸ γὰρ ἀδύνατον, εἰς περιστερὰν μετέβα- λεν ἡ γυνή· ὁ μῦθος παρὰ Κτησία), τί θαυμαστὸν τοὺς μὲν ἐπὶ ἀρχῇ καὶ τυραννίδι ὑπὸ τῶν κατ᾿ αὐτοὺς κληθῆναι Θεούς Σίβυλλα (μέμνηται δ' αὐτῆς καὶ Πλάτων)· 150. Καὶ τότε δὴ δεκάτη γενεὴ μερόπων ἀνθρώπων, Ἐξ οὗ δὴ κατακλυσμὸς ἐπὶ προτέρους γένετ᾽ ἄνδρας. Και βασίλευσε Κρόνος καὶ Τιτάν Ιαπετός τε, Γαίης τέκνα φέριστα καὶ Οὐρανοῦ οὓς ἐκάλεσσαν اد Ανθρωποι, Γαϊάν τε καὶ Οὐρανὸν οὔνομα θέντες, Οἵνεκα οἱ πρώτιστοι ἔσαν μερόπων ἀνθρώπων· τοὺς δ᾽ ἐπ᾿ ἰσχύϊ, ὡς Ἡρακλέα καὶ Περσέα, τοὺς δ᾽ ἐπὶ τέχνη, ὡς Ασκληπιόν; 151. Οἷς μὲν οὖν ἢ αὐτοὶ οἱ ἀρ χόμενοι τιμῆς μετεδίδοσαν ἢ αὐτοὶ οἱ ἄρχοντες, οἱ μὲν φόβῳ, οἱ δὲ καὶ αἰδοῖ μετεῖχον τοῦ ὀνόματος. Καὶ ᾿Αντί- • 46 ATHENAGORE ATHENIENSIS νους φιλανθρωπίᾳ τῶν ὑμετέρων προγόνων πρὸς τοὺς ὑπηκόους ἔτυχε νομίζεσθαι θεός. Οἱ δὲ μετ᾿ αὐτοὺς ἀβα- σανίστως παρεδέξαντο. 152. Κρήτες αει ψεῦσται· καὶ γὰρ τάφον, ὦ ἄνα, σεῖο Κρῆτες ἐτεκτήναντο· σὺ δ᾽ οὐ πάνες. Πιστεύων Καλλίμαχε ταῖς γοναῖς τοῦ Διὸς ἀπιστεῖς αὐτ τοῦ τῷ τάφῳ, καὶ νομίζων ἐπισκιάσειν τἀληθὲς καὶ τοῖς ἀγνοοῦσι κηρύσσεις τὸν τεθνηκότα· κἂν μὲν τὸ ἄντρον βλέπης, τὸν Ρέας ὑπομιμνήσκῃ τόκον, ἂν δὲ τὴν σορὰν ἴδῃς, ἐπισκοπεῖς τῷ τεθνηκότι, οὐκ εἰδὼς ὅτι μόνος αίδιος ὁ ἀγένητος θεός. Ἢ γὰρ ἄπιστοι οἱ ὑπὸ τῶν πολλῶν καὶ ποιητῶν λεγόμενοι μῦθοι περὶ τῶν θεῶν καὶ περισσὴ ἡ περὶ αὐτοὺς εὐσέβεια (οὐ γὰρ εἰσὶν ὧν ψευδεῖς οἱ λόγοι), ἢ εἰ ἀληθεῖς αἱ γενέσεις, οἱ ἔρωτες, αἱ μιαιφονίαι, αἱ κλοπαί, αἱ ἐκτομαί, οἱ κεραυνοί, οὐκέτ᾽ εἰσί, παυσάμενοι εἶναι, ἐπεὶ καὶ ἐγένοντο οὐκ ὄντες. 153. Τίς γὰρ τοῖς μὲν πιστεύειν λό- γος, τοῖς δὲ ἀπιστεῖν, ἐπὶ τὸ σεμνότερον περὶ αὐτῶν τῶν ποιητῶν ἱστορηκότων; Οὐ γὰρ ἂν δι' οὓς ἐνομίσθησαν θεοί, σεμνοποιήσαντας τὴν κατ᾿ αὐτοὺς ἱστορίαν, οὗτοι τὰ πάθη τὰ αὐτῶν ἐψεύσαντο. Ὡς μὲν οὖν οὐκ ἐσμὲν ἄθεοι, θεὸν ἄγοντες τὸν ποιητὴν τοῦδε τοῦ παντὸς καὶ τὸν παρ' αὐτοῦ λόγον, κατὰ δύναμιν τὴν ἐμήν, εἰ καὶ μὴ πρὸς ἀξίαν, ἐλήλεγκται. XXXI. 154. Ἔτι δὲ καὶ τροφὰς καὶ μίξεις λογοποιοῦ σιν ἀνέους καθ' ἡμῶν, ἵνα τε μισεῖν νομίζοιεν μετὰ λόγου καὶ οἰόμενοι τῷ δεδίττεσθαι ἢ τῆς ἐνστάσεως ἀπάξειν ἡμᾶς τοῦ βίου ἢ πικροὺς καὶ ἀπαραιτήτους τῇ τῶν αἰτιῶν ὑπερ- βολῇ τοὺς ἄρχοντας παρασκευάσειν, πρὸς εἰδότας παίζον τες ὅτι ἄνωθέν πως ἔθος, καὶ οὐκ ἐφ' ἡμῶν μόνον, κατά τινα θεῖον νόμον καὶ λόγον παρηκολούθηκε, προσπολεμεῖν τὴν κακίαν τῇ ἀρετῇ. 155. Οὕτω καὶ Πυθαγόρας μὲν ἅμα τριακοσίοις ἑτέροις κατεφλέχθη πυρί, Ηράκλειτος δὲ καὶ SUPPLICATIO PRO CHRISTIANIS. 47 Δημόκριτος, ὁ μὲν τῆς Ἐφεσίων πόλεως ἠλαύνετο, ὁ δὲ τῆς Αβδηριτῶν, ἐπικατηγορούμενος μεμηνέναι, καὶ Σωκράτους Αθηναῖοι θάνατον κατέγνωσαν. Ἀλλ᾿ ὡς ἐκεῖνοι οὐδὲν χείρους εἰς ἀρετῆς λόγον διὰ τὴν τῶν πολλῶν δόξαν, οὐδ᾽ ἡμῖν οὐδὲν ἐπισκοτεῖ πρὸς ὀρθότητα βίου ἡ παρά τινων ἄκριτος βλασφημία· εὐδοξοῦμεν γὰρ παρὰ τῷ Θεῷ. 156. Πλὴν ἀλλὰ καὶ πρὸς ταῦτα ἀπαντήσω τὰ ἐγκλήματα. Ὑμῖν μὲν οὖν καὶ δι᾽ ὧν εἴρηκα εὖ οἶδα ἀπολελογῆσθαι ἐμαυτόν. Συνέσει γὰρ πάντας ὑπερφρονοῦντες, οἷς ὁ βίος ὡς πρὸς στάθμην τὸν Θεὸν κανονίζεται, ὅπως ἀνυπαίτιος καὶ ἀνεπίληπτος ἕκαστος ἡμῶν ἄνθρωπος αὐτῷ γένοιτο, ἴστε τούτους μηδ᾽ εἰς ἔννοιάν ποτε τοῦ βραχυτάτου ἐλευ σομένους ἁμαρτήματος. 157. Εἰ μὲν γὰρ ἕνα τὸν ἐνταῦθα βίον βιώσεσθαι πεπείσμεθα, κἂν ὑποπτεύειν ἐνῆν δουλεύ οντας σαρκὶ καὶ αἵματι ἢ κέρδους ἢ ἐπιθυμίας ἐλάττους γενομένους ἁμαρτεῖν· ἐπεὶ δὲ ἐφεστηκέναι μὲν οἷς ἐννοοῦ- μεν, οἷς λαλοῦμεν, καὶ νύκτωρ καὶ μεθ᾽ ἡμέραν τὸν θεὸν οἴδαμεν, πάντα δὲ φῶς αὐτὸν ὄντα καὶ τὰ ἐν τῇ καρδίᾳ ἡμῶν ὁρᾶν, πεπείσμεθα τοῦ ἐνταῦθα ἀπαλλαγέντες βίου βίον ἕτερον βιώσεσθαι, ἀμείνονα ἢ κατὰ τὸν ἐνθάδε καὶ ἐπουράνιον, οὐκ ἐπίγειον (ὡς ἂν μετὰ Θεοῦ καὶ σὺν Θεῷ ἀκλινεῖς καὶ ἀπαθεῖς τὴν ψυχήν, οὐχ ὡς σάρκες, κἂν ἔχωμεν, ἀλλ' ὡς οὐράνιον πνεῦμα, μενοῦμεν), ἢ συγκατα- πίπτοντες τοῖς λοιποῖς χείρονα καὶ διὰ πυρός· οὐ γὰρ καὶ ἡμᾶς ὡς πρόβατα ἢ ὑποζύγια, πάρεργον καὶ ἵνα ἀπο- λοίμεθα καὶ ἀφανισθείημεν, ἔπλασεν ὁ Θεός. Ἐπὶ τούτοις οὐκ εἰκὸς ἡμᾶς ἐθελοκακεῖν, οὐδ᾽ αὐτοὺς τῷ μεγάλῳ παρα- διδόναι κολασθησομένους δικαστῇ. ου XXXII. 158. Τοὺς μὲν οὖν θαυμαστὸν οὐδὲν λογο- ποιεῖν περὶ ἡμῶν ἃ περὶ τῶν σφετέρων λέγουσι θεῶν· καὶ τὰ πάθη αὐτῶν δεικνύουσι μυστήρια. Χρῆν δ' αὐτούς, εἰ δεινὸν τὸ ἐπ᾽ ἀδείας καὶ ἀδιαφόρως μίγνυσθαι κρίνειν ἔμελ- C 48 ATHENAGORÆ ATHENIENSIS λον, ἢ τὸν Δία μεμισηκέναι, ἐκ μητρὸς μὲν Ρέας θυγατρὸς δὲ Κόρης πεπαιδοποιημένον, γυναικὶ δ' ἰδίᾳ ἀδελφῇ χρώ μενον, ἢ τὸν τούτων ποιητὴν Ορφέα, ὅτι καὶ ἀνόσιον ὑπὲρ τὸν Θυέστην καὶ μιαρὸν ἐποίησε τὸν Δία· καὶ γὰρ οὗτος τῇ θυγατρὶ κατὰ χρησμὸν ἐμίγη, βασιλεῦσαι θέλων καὶ ἐκδικηθῆναι. 159. Ἡμεῖς δὲ τοσοῦτον ἀδιάφοροι εἶναι ἀπέχομεν, ὡς μηδὲ ἰδεῖν ἡμῖν πρὸς ἐπιθυμίαν ἐξεῖναι. Ὁ γάρ βλέπων, φησί, γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη μεμοίχευκεν ἐν τῇ καρδίᾳ αὐτοῦ. Οἷς οὖν μηδὲν τὸ πλέον ἔξεστιν ὁρᾶν ἢ ἐφ᾽ ἃ ἔπλασεν τοὺς ὀφθαλμοὺς ὁ Θεός, ἡμῖν φῶς αὐτοὺς εἶναι, καὶ οἷς τὸ ἰδεῖν ἡδέως μοι- χεία, ἐφ᾿ ἕτερα τῶν ὀφθαλμῶν γεγονότων, μέχρις ἐννοίας κριθησομένοις, πῶς ἂν οὗτοι ἀπιστηθεῖεν σωφρονεῖν; Οὐ γὰρ πρὸς ἀνθρωπικούς νόμους ὁ λόγος ἡμῖν, οὓς ἂν τις γενόμενος πονηρὸς καὶ λάθοι (ἐν ἀρχῇ δὲ ὑμῖν, δεσπόται, Θεοδίδακτον εἶναι τὸν καθ' ἡμᾶς λόγον ἐπιστούμην), ἀλλ᾽ ἔστιν ἡμῖν νόμος ὃς δικαιοσύνης μέτρον ἐποίησεν αὐτοὺς καὶ τοὺς πέλας ἔχειν. 160. Διὰ τοῦτο καὶ καθ᾽ ἡλικίαν τοὺς μὲν υἱοὺς καὶ θυγατέρας νοοῦμεν, τοὺς δὲ ἀδελφοὺς ἔχομεν καὶ ἀδελφάς, καὶ τοῖς προβεβηκόσι τὴν τῶν πατέ- ρων καὶ μητέρων τιμὴν ἀπονέμομεν. Οὺς οὖν ἀδελφοὺς καὶ ἀδελφὰς καὶ τὰ λοιπὰ τοῦ γένους νοοῦμεν ὀνόματα, περὶ πολλοῦ ἡμῖν ἀνύβριστα καὶ ἀδιάφορα αὐτῶν τὰ σώματα μένειν, πάλιν ἡμῖν λέγοντος τοῦ λόγου· Εάν τις διὰ τοῦτο ἐκ δευτέρου καταφιλήσῃ, ὅτι ἤρεσεν αὐτῷ· καὶ ἐπιφέροντος· Οὕτως οὖν ἀκριβώσασθαι τὸ φίλημα μᾶλλον δὲ τὸ προσκύνημα δεῖ, ὡς, εἴπου μικρὸν τῇ διανοίᾳ παρα- θολωθείη, ἔξω ἡμᾶς τῆς αἰωνίου τιθέντος ζωῆς. XXXIII. 161. Ἐλπίδα οὖν ζωῆς αἰωνίου ἔχοντες, τῶν ἐν τούτῳ τῷ βίῳ καταφρονοῦμεν, μέχρι καὶ τῶν τῆς ψυχῆς ἡδέων· γυναῖκα μὲν ἕκαστος ἡμῶν ἣν ἠγάγετο κατὰ τοὺς ὑφ᾽ ἡμῶν τεθειμένους νόμους νομίζων, καὶ ταύτην SUPPLICATIO PRO CHRISTIANIS. 49 εν μέχρι τοῦ παιδοποιήσασθαι. Ὡς γὰρ ὁ γεωργός κατα- βάλλων εἰς γῆν τὰ σπέρματα ἄμητον περιμένει, οὐκ ἐπι- σπείρων, καὶ ἡμῖν μέτρον ἐπιθυμίας ἡ παιδοποιία. Εὕροις δ᾽ ἂν πολλοὺς τῶν παρ' ἡμῖν, καὶ ἄνδρας καὶ γυναῖκας, καταγηράσκοντας ἀγάμους ἐλπίδι τοῦ μᾶλλον συνέσεσθαι τῷ θεῷ. 162. Εἰ δὲ τὸ ἐν παρθενίᾳ καὶ ἐν εὐνουχίᾳ μεῖναι μᾶλλον παρίστησι τῷ θεῷ, τὸ δὲ μέχρις ἐννοίας καὶ ἐπι- θυμίας ἐλθεῖν ἀπάγει, ὧν τὰς ἐννοίας φεύγομεν, πολὺ πρότερον τὰ ἔργα παραιτούμενα. Οὐ γὰρ μελέτη λόγων ἀλλ' ἐπιδείξει καὶ διδασκαλίᾳ ἔργων τὰ ἡμέτερα, ἢ οἷός τις ἐτέχθη μένειν ἢ ἐφ' ἑνὶ γάμῳ ὁ γὰρ δεύτερος εὐπρεπής ἐστι μοιχεία. Ὃς γὰρ ἂν ἀπολύσῃ, φησί, τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην, μοιχᾶται, οὔτε ἀπολύειν ἐπι- τρέπων ἧς ἔπαυσέ τις τὴν παρθενίαν οὔτε ἐπιγαμεῖν. Ὁ γὰρ ἀποστερῶν ἑαυτὸν τῆς προτέρας γυναικός, καὶ εἰ τέ- θνηκε, μοιχός ἐστι παρακεκαλυμμένος, παραβαίνων μὲν τὴν χεῖρα τοῦ Θεοῦ, ὅτι ἐν ἀρχῇ ὁ Θεὸς ἕνα ἄνδρα ἔπλασε καὶ μίαν γυναῖκα, λύων δὲ τὴν σαρκὸς πρὸς σάρκα κατὰ τὴν ἕνωσιν πρόσμιξιν εἰς τοῦ γένους κοινωνίαν. XXXIV. 163. Αλλ' οἱ τοιοῦτοι (ὢ τί ἂν εἴποιμι τὰ ἀπόῤῥητα;) ἀκούομεν τὰ τῆς παροιμίας Ἡ πόρνη τὴν σώφρονα. Οἱ γὰρ ἀγορὰν στήσαντες πορνείας καὶ κατα- γωγὰς ἀθέσμους πεποιημένοι τοῖς νέοις πάσης αἰσχρᾶς ἡδονῆς καὶ μηδὲ τῶν ἀρσένων φειδόμενοι, ἄρσενες ἐν ἄρ- σεσι τὰ δεινὰ κατεργαζόμενοι, ὅσων σεμνότερα καὶ εὐει- δέστερα σώματα παντοίως αὐτὰ ὑβρίζοντες, ἀτιμοῦντες καὶ τὸ ποιητὸν τοῦ Θεοῦ καλόν (οὐ γὰρ αὐτοποίητον ἐπὶ γῆς τὸ κάλλος, ἀλλὰ ὑπὸ χειρὸς καὶ γνώμης πεμπόμενον τοῦ Θεοῦ), οὗτοι δὲ ἃ συνίσασιν αὐτοῖς καὶ τοὺς σφετέρους λέγουσι θεούς, ἐπ' αὐτῶν ὡς σεμνὰ καὶ τῶν θεῶν αὐτὰ αὐχοῦντες, ταῦτα ἡμᾶς λοιδοροῦνται, κακίζοντες οἱ μοιχοί καὶ παιδερασταὶ τοὺς εὐνούχους καὶ μονογάμους, οἱ δίκην επ 50 ATHENAGORÆ ATHENIENSIS K ἰχθύων ζῶντες· καὶ γὰρ οὗτοι καταπίνουσι τὸν ἐμπεσόντα, ἐλαύνοντες ὁ ἰσχυρότερος τὸν ἀσθενέστερον. 164. Καὶ τοῦτό ἐστι σαρκῶν ἅπτεσθαι ἀνθρωπικῶν, τὸ κειμένων νόμων, οὓς ὑμεῖς καὶ οἱ ὑμέτεροι πρόγονοι πρὸς πᾶσαν δικαιοσύνην ἐξετάσαντες ἐθήκατε, παρὰ τούτους αὐτοὺς βιάζεσθαι, ὡς μηδὲ τοὺς ὑφ᾽ ὑμῶν καταπεμπομένους ἡγε μόνας τῶν ἐθνῶν ἐξαρκεῖν ταῖς δίκαις, οἷς οὐδὲ παιομένοις μὴ παρέχειν ἑαυτοὺς οὐδὲ κακῶς ἀκούουσι μὴ εὐλογεῖν ἔξεστιν· οὐ γὰρ ἀπαρκεῖ δίκαιον εἶναι (ἔστι δὲ δικαιοσύνης ἴσα ἴσοις ἀμείβειν), ἀλλ' ἀγαθοῖς καὶ ἀνεξικάκοις εἶναι πρόκειται. ка XXXV. 165. Τίς οὖν εὖ φρονῶν εἴποι τοιούτους ὄντας ἡμᾶς ἀνδροφόνους εἶναι; Οὐ γὰρ ἔστι πάσασθαι κρεῶν ἀνθρωπικῶν μὴ πρότερον ἀποκτείνασί τινα. Τὸ πρότερον οὖν ψευδόμενοι, τὸ δεύτερον κἂν μέν τις αὐτοὺς ἔρηται εἰ ἑωράκασιν ἃ λέγουσιν, οὐδεὶς οὕτως ἀπηρυθριασμένος ὡς εἰπεῖν ἰδεῖν. Καίτοι καὶ δοῦλοί εἰσιν ἡμῖν, τοῖς μὲν καὶ πλείους τοῖς δὲ ἐλάττους, οὓς οὐκ ἔστι λαθεῖν· ἀλλὰ καὶ τούτων οὐδεὶς καθ' ἡμῶν τὰ τηλικαῦτα οὐδὲ κατεψεύσατο. Οὓς γὰρ ἴσασιν οὐδ᾽ ἰδεῖν κἂν δικαίως φονευόμενον ὑπο- μένοντας, τούτων τίς ἂν κατείποι ἢ ἀνδροφονίαν ἢ ἀν- θρωποβορίαν; 166. Τίς οὐχὶ τῶν περὶ σπουδῆς τὰς δι' ὅπλων ἀγωνίας καὶ διὰ θηρίων, καὶ μάλιστα τὰς ὑφ᾽ ὑμῶν ἀγομένας, ἔχει; 'Αλλ᾿ ἡμεῖς, πλησίον εἶναι τὸ ἰδεῖν τὸν φονευόμενον τοῦ ἀποκτεῖναι νομίζοντες, ἀπηγορεύσαμεν τὰς τοιαύτας θέας. Πῶς οὖν μηδὲ ὁρῶντες, ἵνα μὴ ἑαυ τοῖς ἅγος καὶ μίασμα προστριψαίμεθα, φονεύειν δυνάμεθα ; 167. Καὶ οἳ τὰς τοῖς ἀμβλωριδίοις χρωμένας ἀνδροφο- νεῖν τε καὶ λόγον ὑφέξειν τῆς ἐξαμβλώσεως τῷ θεῷ φαμεν, κατὰ ποῖον ἀνδροφονοῦμεν λόγον; Οὐ γὰρ τοῦ αὐτοῦ νομίζειν μὲν καὶ τὸ κατὰ γαστρὸς ζῶον εἶναι καὶ διὰ τοῦτο αὐτοῦ μέλειν τῷ θεῷ, καὶ παρεληλυθότα εἰς τὸν βίον φο- οι 1 SUPPLICATIO PRO CHRISTIANIS. 51 νεύειν, καὶ μὴ ἐκτιθέναι μὲν τὸ γεννηθέν, ὡς τῶν ἐκτιθέντων τεκνοκτονούντων, πάλιν δὲ τὸ τραφὲν ἀναιρεῖν· ἀλλ᾽ ἐσμὲν πάντα πανταχοῦ ὅμοιοι καὶ ἴσοι, δουλεύοντες τῷ λόγῳ καὶ οὐκ ἄρχοντες αὐτοῦ. αν αν XXXVI. 168. Τίς ἂν οὖν ἀνάστασιν πεπιστευκὼς ἐπὶ σώμασιν ἀναστησομένοις ἑαυτὸν παράσχοι τάφον ; Οὐ γὰρ τῶν αὐτῶν καὶ ἀναστήσεσθαι ἡμῶν πεπεῖσθαι τὰ σώματα καὶ ἐσθίειν αὐτὰ ὡς οὐκ ἀναστησόμενα, καὶ ἀποδώσειν μὲν νομίζειν τὴν γῆν τοὺς ἰδίους νεκρούς, οὓς δέ τις αὐτὸς ἐγκατέθαψεν αὐτῷ μήτε ἀπαιτηθήσεσθαι. 169. Τουναντίον μὲν οὖν εἰκὸς τοὺς μὲν μήτε λόγον ὑφέξειν τοῦ ἐνταῦθα ἢ πονηροῦ ἢ χρηστου βίου μήτε ἀνάστασιν εἶναι οἰομένους, συναπόλλυσθαι δὲ τῷ σώματι καὶ τὴν ψυχὴν καὶ οἷον ἐναποσβέννυσθαι λογιζομένους, μηδενὸς ἂν ἀποσχέσθαι τολμήματος· τοὺς δὲ μηδὲν ἀνεξέταστον ἔσεσθαι παρὰ τῷ θεῷ, συγκολασθήσεσθαι δὲ καὶ τὸ ὑπουργῆσαν σῶμα ταῖς ἀλόγοις ὁρμαῖς τῆς ψυχῆς καὶ ἐπιθυμίαις πεπεισμένους, οὐδεὶς λόγος ἔχει οὐδὲ τῶν βραχυτάτων τι ἁμαρτεῖν. 170. Εἰ δέ τῳ λῆρος πολὺς δοκεῖ, τὸ σαπὲν καὶ διαλυθὲν καὶ ἀφανισθὲν σῶμα συστῆναι πάλιν, κακίας μὲν οὐκ ἂν εἰκότως δόξαν ἀποφεροίμεθα διὰ τοὺς οὐ πιστεύοντας ἀλλ᾽ εὐηθείας· οἷς γὰρ ἀπατῶμεν ἑαυτοὺς λόγοις ἀδικοῦμεν οὐδένα. 171. Ὅτι μέντοι οὐ καθ' ἡμᾶς μόνον ἀναστήσεται τὰ σώματα, ἀλλὰ καὶ κατὰ πολλοὺς τῶν φιλοσόφων, πε- ρίεργον ἐπὶ τοῦ παρόντος δεικνύειν, ἵνα μὴ ἐξαγωνίους τοῖς προκειμένοις ἐπεισάγειν δοκῶμεν λόγους, ἢ περὶ νοη- τῶν καὶ αἰσθητῶν καὶ τῆς τούτων συστάσεως λέγοντες, ἢ ὅτι πρεσβύτερα τὰ ἀσώματα τῶν σωμάτων καὶ τὰ νοητὰ προάγει τῶν αἰσθητῶν, κἂν πρώτοις περιπίπτωμεν τοῖς αἰσθητοῖς, συνισταμένων ἐκ μὲν τῶν ἀσωμάτων κατὰ τὴν ἐπισύνθεσιν τῶν νοητῶν σωμάτων, ἐκ δὲ τῶν νοητῶν τῶν αἰσθητῶν· οὐ γὰρ κωλύει κατὰ τὸν Πυθαγόραν καὶ τὸν 52 ATHENAGORÆ ATHENIENSIS, ETC. Πλάτωνα, γενομένης τῆς διαλύσεως τῶν σωμάτων, ἐξ ὧν τὴν ἀρχὴν συνέστη ἀπὸ τῶν αὐτῶν αὐτὰ καὶ πάλιν συστη ναι. Αλλ' ἀνακείσθω μὲν ὁ περὶ τῆς ἀναστάσεως λόγος. XXXVII. 172. Ὑμεῖς δέ, ὦ πάντα ἐν πᾶσι φύσει καὶ παιδείᾳ χρηστοὶ καὶ μέτριοι καὶ φιλάνθρωποι καὶ τῆς βα- σιλείας ἄξιοι, διαλελυμένῳ μὲν τὰ ἐγκλήματα, ἐπιδεδειχότι δὲ ὅτι καὶ θεοσεβεῖς καὶ ἐπιεικεῖς καὶ τὰς ψυχὰς κεκολα- σμένοι, τὴν βασιλικὴν κεφαλὴν ἐπινεύσατε. 173. Τίνες γὰρ καὶ δικαιότεροι ὧν δέονται τυχεῖν, ἢ οἵτινες περὶ μὲν τῆς ἀρχῆς τῆς ὑμετέρας ευχόμεθα ἵνα παῖς μὲν παρὰ πα- τρὸς κατὰ τὸ δικαιότατον διαδέχησθε τὴν βασιλείαν, αὔξην δὲ καὶ ἐπίδοσιν καὶ ἡ ἀρχὴ ὑμῶν, πάντων ὑποχειρίων γινομένων, λαμβάνῃ; Τοῦτο δ᾽ ἐστὶ καὶ πρὸς ἡμῶν, ὅπως ἤρεμον καὶ ἡσύχιον βίον διάγοιμεν, αὐτοὶ δὲ πάντα τὰ κεκελευσμένα προθύμως ὑπηρετοῦμεν. ΑΘΗΝΑΓΟΡΟΥ ΑΘΗΝΑΙΟΥ ΦΙΛΟΣΟΦΟΥ ΧΡΙΣΤΙΑΝΟΥ ΠΕΡΙ ΑΝΑΣΤΑΣΕΩΣ ΝΕΚΡΩΝ. I. 1. Παντὶ δόγματι καὶ λόγῳ τῆς ἐν τοῖς οὖσιν ἀλη θείας ἐχομένῳ παραφύεταί τι ψεῦδος· παραφύεται δὲ οὐκ ἐξ ὑποκειμένης τινὸς ἀρχῆς κατὰ φύσιν ὁρμώμενον ἢ τῆς κατ' αὐτὸ ὅπερ ἐστὶν ἕκαστον αἰτίας, ἀλλ' ὑπὸ τῶν τὴν ἔκθεσμον σπορὰν ἐπὶ διαφθορᾷ τῆς ἀληθείας τετιμηκότων σπουδαζόμενον. 2. Τοῦτο δ᾽ ἔστιν εὑρεῖν πρῶτον μὲν ἐκ τῶν πάλαι ταῖς περὶ τούτων φροντίσιν ἐσχολακότων καὶ τῆς ἐκείνων πρός τε τοὺς ἑαυτῶν πρεσβυτέρους καὶ τοὺς ὁμο χρόνους γενομένης διαφορᾶς, οὐχ ἥκιστα δὲ ἐξ αὐτῆς τῆς τῶν ἐν μέσῳ στρεφομένων ταραχῆς. 3. Οὐδὲν γὰρ τῶν ἀληθῶν οἱ τοιοῦτοι κατέλιπον ἀσυκοφάντητον, οὐ τὴν οὐσίαν τοῦ Θεοῦ, οὐ τὴν γνῶσιν, οὐ τὴν ἐνέργειαν, οὐ τὰ τούτοις ἐφεξῆς καθ' εἱρμὸν ἑπόμενα καὶ τὸν τῆς εὐσεβείας ἡμῖν ὑπογράφοντα λόγον. Αλλ' οἱ μὲν πάντη καὶ καθά παξ ἀπογινώσκουσι τὴν περὶ τούτων ἀλήθειαν, οἱ δὲ πρὸς τὸ δοκοῦν αὐτοῖς διαστρέφουσιν, οἱ δὲ καὶ περὶ τῶν ἐμφα- νῶν ἀπορεῖν ἐπιτηδεύουσιν. 4. Ὅθεν οἶμαι δεῖν τοῖς περὶ ταῦτα πονουμένοις λόγων διττῶν, τῶν μὲν ὑπὲρ τῆς ἀλη- θείας, τῶν δὲ περὶ τῆς ἀληθείας· καὶ τῶν μὲν ὑπὲρ τῆς ἀληθείας πρὸς τοὺς ἀπιστοῦντας ἢ τοὺς ἀμφιβάλλοντας, τῶν δὲ περὶ τῆς ἀληθείας πρὸς τοὺς εὐγνωμονοῦντας καὶ μετ᾿ εὐνοίας δεχομένους τὴν ἀλήθειαν. 5. Ων ἕνεκεν χρὴ τοὺς περὶ τούτων ἐξετάζειν ἐθέλοντας τὴν ἑκάστοτε προ- 54 ATHENAGORE ATHENIENSIS κειμένην χρείαν σκοπεῖν καὶ ταύτῃ τοὺς λόγους μετρεῖν, τήν τε περὶ τούτων τάξιν μεθαρμόζειν πρὸς τὰ δέον, καὶ μὴ τῷ δοκεῖν τὴν αὐτὴν πάντοτε φυλάττειν ἀρχὴν ἀμελεῖν τοῦ προσήκοντος καὶ τῆς ἐπιβαλλούσης ἑκάστῳ χώρας. 6. Ὡς μὲν γὰρ πρὸς ἀπόδειξιν καὶ τὴν φυσικὴν ἀκολουθίαν, πάντοτε πρωτοστατοῦσιν οἱ περὶ αὐτῆς λόγοι τῶν ὑπὲρ αὐτῆς, ὡς δὲ πρὸς τὸ χρειωδέστερον, ἀνεστραμμένως οἱ ὑπὲρ αὐτῆς τῶν περὶ αὐτῆς. 7. Οὔτε γὰρ γεωργὸς δύναιτ' ἂν προσηκόντως καταβάλλειν τῇ γῇ τὰ σπέρματα, μὴ προεξελὼν τὰ τῆς ἀγρίας ὕλης καὶ τοῖς καταβαλλομένοις ἡμέροις σπέρμασι λυμαινόμενα, οὔτε ἰατρὸς ἐνεῖναι τι τῶν ὑγιεινῶν φαρμάκων τῷ δεομένῳ θεραπείας σώματι, μὴ τὴν ἐνοῦσαν κακίαν προκαθήρας ἢ τὴν ἐπιῤῥέουσαν ἐπισχών οὔτε μὴν ὁ τὴν ἀλήθειαν ἐθέλων διδάσκειν, περὶ τῆς ἀλη θείας λέγων, πεῖσαι δύναιτ᾽ ἄν τινα ψευδοδοξίας τινὸς ὑποικουρούσης τῇ τῶν ἀκουόντων διανοίᾳ καὶ τοῖς λόγοις ἀντιστατούσης. 8. Διὸ πρὸς τὸ χρειωδέστερον ἀφορῶντες καὶ ἡμεῖς προτάσσομεν ἔσθ᾽ ὅτε τοὺς ὑπὲρ τῆς ἀληθείας λόγους τῶν περὶ τῆς ἀληθείας· κατὰ τὸν αὐτὸν δὲ τρό- πον ποιῆσαι καὶ νῦν ἐπὶ τῶν τῆς ἀναστάσεως λόγων οὐκ ἀχρεῖον φαίνεται σκοποῦσι τὸ δέον. 9. Καὶ γὰρ ἐν τούτοις εὑρίσκομεν τοὺς μὲν ἀπιστοῦντας πάντη, τινὰς δὲ ἀμφι- βάλλοντας, καὶ τῶν γε τὰς πρώτας ὑποθέσεις δεξαμένων τινὰς ἐπ᾽ ἴσης τοῖς ἀμφιβάλλουσιν ἀποροῦντας· τὸ δὲ πάντων παραλογώτατον ὅτι ταῦτα πάσχουσιν, οὐδ᾽ ἡντι- ναοῦν ἔχοντες ἐκ τῶν πραγμάτων ἀπιστίας ἀφορμήν, οὐδ᾽ αἰτίαν εὑρίσκοντες εἰπεῖν εὔλογον, δι᾿ ἣν ἀπιστοῦσιν ἢ δια- ποροῦσιν. ΙΙ. 10. Σκοπώμεν δὲ οὕτως. Εἰ πᾶσα ἀπιστία μὴ προ- χείρως καὶ κατά τινα δόξαν ἄκριτον ἐγγινομένη τισίν, ἀλλὰ μετά τινος αἰτίας ἰσχυρᾶς καὶ τῆς κατὰ τὴν ἀλήθειαν ἀσφαλείας· τότε γὰρ τὸν εἰκότα σώζει λόγον, ὅταν αὐτὸ DE RESURRECTIONE MORTUORUM. 55 τὸ πρᾶγμα περὶ οὗ ἀπιστοῦσιν ἄπιστον εἶναι δοκῇ· τὸ γάρ τοι τοῖς οὐκ οὖσιν ἀπίστοις ἀπιστεῖν ἀνθρώπων ἔργον οὐχ ὑγιαινούσῃ κρίσει περὶ τὴν ἀλήθειαν χρωμένων. 11. Ού- κοῦν χρὴ καὶ τοὺς περὶ τῆς ἀναστάσεως ἀπιστοῦντας ἢ διαποροῦντας μὴ πρὸς τὸ δοκοῦν αὐτοῖς ἀκρίτως καὶ τὸ τοῖς ἀκολάστοις κεχαρισμένον τὴν περὶ ταύτης ἐκφέρειν γνώμην, ἀλλ᾽ ἢ μηδεμιᾶς αἰτίας ἐξάπτειν τὴν τῶν ἀνθρώ πων γένεσιν (ὃ δὴ καὶ λίαν ἐστὶν εὐεξέλεγκτον), ἢ τῷ θεῷ τὴν τῶν ὄντων ἀνατιθέντας αἰτίαν εἰς τὴν τοῦδε τοῦ δόγ ματος ἀποβλέπειν ὑπόθεσιν, καὶ διὰ ταύτης δεικνύναι τὴν ἀνάστασιν οὐδαμόθεν ἔχουσαν τὸ πιστόν. 12. Τοῦτο δὲ ποιήσουσιν, ἐὰν δεῖξαι δυνηθῶσιν ἢ ἀδύνατον ὂν τῷ θεῷ ἢ ἀβούλητον τὰ νεκρωθέντα τῶν σωμάτων ἢ καὶ πάντη διαλυθέντα πάλιν ἑνῶσαι καὶ συναγαγεῖν πρὸς τὴν τῶν αὐτῶν ἀνθρώπων σύστασιν. Ἐὰν δὲ τοῦτο μὴ δύνωνται, παυσάσθωσαν τῆς ἀθίου ταύτης ἀπιστίας καὶ τοῦ βλα- σφημεῖν ἃ μὴ θέμις· ὅτι γὰρ οὔτε τὸ ἀδύνατον λέγοντες ἀληθεύουσιν οὔτε τὸ ἀβούλητον, ἐκ τῶν ῥηθησομένων γενήσεται φανερόν. 13. Τὸ ἀδύνατόν τινι γινώσκεται κατ' αλήθειαν τοιοῦτον ἢ ἐκ τοῦ μὴ γινώσκειν τὸ γενησόμενον, ἢ ἐκ τοῦ δύναμιν ἀρκοῦσαν μὴ ἔχειν πρὸς τὸ ποιῆσαι και λῶς τὸ ἐγνωσμένον. Ο τε γὰρ ἀγνοῶν τι τῶν γενέσθαι δεόντων οὐκ ἂν οὔτ᾽ ἐχειρῆσαι οὔτε ποιῆσαι τὸ παράπαν δυνηθείη ὅπερ ἀγνοεῖ ὅ τε γινώσκων καλῶς τὸ ποιηθη- σόμενον, καὶ πόθεν γένοιτ᾽ ἂν καὶ πῶς, δύναμιν δὲ ἢ μηδ' ὅλως ἔχων πρὸς τὸ ποιῆσαι τὸ γινωσκόμενον ἢ μὴ ἀρκοῦ- σαν ἔχων, οὐκ ἂν ἐγχειρήσειε τὴν ἀρχήν, εἰ σωφρονοίη καὶ τὴν ἰδίαν ἐπισκέψαιτο δύναμιν, ἐγχειρήσας δὲ ἀπερισκέπτως οὐκ ἂν ἐπιτελέσειε τὸ δόξαν. 14. Αλλ' οὔτε ἀγνοεῖν τὸν θεὸν δυνατὸν τῶν ἀναστησομένων σωμάτων τὴν φύσιν κατά τε μέρος ὅλον καὶ μόριον, οὔτε μὴν ὅποι χωρεῖ τῶν λυομένων ἕκαστον, καὶ ποῖον τῶν στοιχείων μέρος δέδεκται αν αν ΤΟ ทุ C 2 56 ATHENAGORE ATHENIENSIS τὸ λυθὲν καὶ χωρῆσαν πρὸς τὸ συγγενές, κἂν πάνυ παρ' ἀνθρώποις αδιάκριτον εἶναι δοκῇ τὸ τῷ παντὶ πάλιν προ- σφυῶς ἡνωμένον. 15. Ὧι γὰρ οὐκ ἠγνόητο πρὸ τῆς οἰ- κείας ἑκάστου συστάσεως οὔτε τῶν γενησομένων στοιχείων ἡ φύσις ἐξ ὧν τὰ τῶν ἀνθρώπων σώματα, οὔτε τὰ μέρη τούτων ἐξ ὧν ἤμελλεν λήψεσθαι τὸ δόξαν πρὸς τὴν τοῦ ἀνθρωπείου σώματος σύστασιν, εὔδηλον ὡς οὐδὲ μετὰ τὸ διαλυθῆναι τὸ πᾶν ἀγνοηθήσεται ποῦ κεχώρηκεν ἕκαστον ὧν εἴληφε πρὸς τὴν ἑκάστου συμπλήρωσιν. 16. Ὅσον μὲν γὰρ κατὰ τὴν νῦν κρατοῦσαν παρ' ἡμῖν τῶν πραγμάτων τάξιν καὶ τὴν ἐφ' ἑτέρων κρίσιν, μεῖζον τὸ τὰ μὴ γενόμενα προγινώσκειν· ὅσον δὲ πρὸς τὴν ἀξίαν τοῦ Θεοῦ καὶ τὴν τούτου σοφίαν, ἀμφότερα κατὰ φύσιν, καὶ ῥᾴδιον ἐπ᾽ ἴσης τῷ τὰ μὴ γενόμενα προγινώσκειν τὸ καὶ διαλυθέντα γινώ- σκειν. III. 17. Καὶ μὴν καὶ τὴν δύναμιν, ὡς ἔστιν ἀρκοῦσα πρὸς τὴν τῶν σωμάτων ἀνάστασιν, δείκνυσιν ἡ τούτων αὐτῶν γένεσις. Εἰ γὰρ μὴ ὄντα κατὰ τὴν πρώτην σύστα σιν ἐποίησε τὰ τῶν ἀνθρώπων σώματα καὶ τὰς τούτων ἀρχάς, καὶ διαλυθέντα, καθ᾿ ὃν ἂν τύχῃ τρόπον, ἀναστήσει μετὰ τῆς ἴσης εὐμαρείας· ἐπ᾽ ἴσης γὰρ αὐτῷ καὶ τοῦτο δυνατόν. 18. Καὶ τῷ λόγῳ βλάβος οὐδέν, κἂν ἐξ ὕλης ὑποθῶνταί τινες τὰς πρώτας ἀρχάς, κἂν ἐκ τῶν στοιχείων ὡς πρώτων τὰ σώματα τὰ τῶν ἀνθρώπων, κἂν ἐκ σπερ- μάτων. Ης γάρ ἐστι δυνάμεως καὶ τὴν παρ' αὐτοῖς νε νομισμένην ἄμορφον οὖσαν μορφῶσαι, καὶ τὴν ἀνείδεον καὶ ἀδιακόσμητον πολλοῖς καὶ διαφόροις εἴδεσι κοσμῆσαι, καὶ τὰ μέρη τῶν στοιχείων εἰς ἓν συναγαγεῖν, καὶ τὸ σπέρμα ἓν ὂν καὶ ἁπλοῦν εἰς πολλὰ διελεῖν, καὶ τὸ ἀδιάρθρωτον διαρθρώσαι, καὶ τῷ μὴ ζῶντι δοῦναι ζωήν, τῆς αὐτῆς ἐστι καὶ τὸ διαλελυμένον ἑνῶσαι, καὶ τὸ κείμενον ἀναστῆσαι, καὶ τὸ τεθνηκὸς ζωοποιῆσαι πάλιν, καὶ τὸ φθαρτὸν μεταβαλεῖν DE RESURRECTIONE MORTUORUM. 57 αν εἰς ἀφθαρσίαν. 19. Τοῦ αὐτοῦ δ᾽ ἂν εἴη καὶ τῆς αὐτῆς δυνάμεως καὶ σοφίας καὶ τὸ διατεθρυμμένον πλήθει ζώων παντοδαπῶν, ὁπόσα τοῖς τοιούτοις σώμασιν ἐπιτρέχειν εἴωθε καὶ τὸν ἐκ τούτων ἀγείρειν κόρον, διακρῖναι μὲν ἐκεῖθεν, ἑνῶσαι δὲ πάλιν τοῖς οἰκείοις μέρεσι καὶ μορίοις, κἂν εἰς ἓν ἐξ ἐκείνων χωρήση ζῶον, κἂν εἰς πολλά, κἂν ἐντεῦθεν εἰς ἕτερα, κἂν ἐκείνοις αὐτοῖς συνδιαλυθὲν ἐπὶ τὰς πρώτας ἀρχὰς ἐνεχθῇ κατὰ τὴν φυσικὴν εἰς ταύτας ἀνάλυσιν· ὃ δὴ καὶ μάλιστα ταράττειν ἔδοξέ τινας καὶ τῶν ἐπὶ σοφίᾳ θαυμαζομένων, ἰσχυρὰς οὐκ οἶδ' ὅπως ἡγη- σαμένων τὰς παρὰ τῶν πολλῶν φερομένας διαπορήσεις. εν IV. 20. Οὗτοι δέ γέ φασιν πολλὰ μὲν σώματα τῶν ἐν ναυαγίοις καὶ ποταμοῖς δυσθανάτων ἰχθύσι γενέσθαι τρο- φήν, πολλὰ δὲ τῶν ἐν πολέμοις θνησκόντων ἢ κατ᾽ ἄλλην τινὰ τραχυτέραν αἰτίαν καὶ πραγμάτων περίστασιν ταφῆς ἀμοιρούντων τοῖς προστυγχάνουσι ζώοις προκεῖσθαι βο- ράν. Τῶν οὖν οὕτως ἀναλισκομένων σωμάτων, καὶ τῶν ταῦτα συμπληρούντων μερῶν καὶ μορίων εἰς πολὺ πλῆθος ζώων διαθρυπτομένων καὶ διὰ τῆς τροφῆς τοῖς τῶν τρε- φομένων σώμασιν ἑνουμένων, πρῶτον μὲν τὴν διάκρισιν τούτων φασὶν ἀδύνατον, πρὸς δὲ ταύτῃ τὸ δεύτερον ἀπο- ρώτερον. 21. Τῶν γὰρ τὰ σώματα τῶν ἀνθρώπων ἐκβο- σκηθέντων ζώων, ὁπόσα πρὸς τροφὴν ἀνθρώποις ἐπιτήδεια, διὰ τῆς τούτων γαστρὸς ἰόντων καὶ τοῖς τῶν μετειληφότων σώμασιν ἑνουμένων, ἀνάγκην εἶναι πᾶσαν, τὰ μέρη τῶν ἀνθρώπων, ὁπόσα τροφὴ γέγονε τοῖς μετειληφόσι ζώοις, πρὸς ἕτερα τῶν ἀνθρώπων μεταχωρεῖν σώματα, τῶν μεταξὺ τούτοις τραφέντων ζώων τὴν ἐξ ὧν ἐτράφησαν τροφὴν διαπορθμευόντων εἰς ἐκείνους τοὺς ἀνθρώπους ὧν ἐγένετο τροφή. 22. Εἶτα τούτοις ἐπιτραγωδοῦσι τὰς ἐν λιμοῖς καὶ μανίαις τολμηθείσας τεκνοφαγίας καὶ τοὺς κατ᾽ ἐπιβουλὴν ἐχθρῶν ὑπὸ τῶν γεννησαμένων ἐδηδεσμένους παῖδας, καὶ 58 ATHENAGORE ATHENIENSIS · τὴν Μηδικὴν τράπεζαν ἐκείνην καὶ τὰ τραγικά δείπνα Θυέστου καὶ τοιαύτας δή τινας ἐπισυνείρουσι παρ' Ἕλλησι καὶ βαρβάροις καινουργηθείσας συμφοράς· ἔκ τε τούτων κατασκευάζουσιν, ὡς νομίζουσιν, ἀδύνατον τὴν ἀνάστασιν, ὡς οὐ δυναμένων τῶν αὐτῶν μερῶν ἑτέροις τε καὶ ἑτέροις συναναστῆναι σώμασιν, ἀλλ᾽ ἤτοι τὰ τῶν προτέρων συστῆ- ναι μὴ δύνασθαι, μετεληλυθότων τῶν ταῦτα συμπληρούν των μερῶν πρὸς ἑτέρους, ἢ τούτων ἀποδοθέντων τοῖς προ- τέροις ἐνδεῶς ἕξειν τὰ τῶν ὑστέρων. V. 23. Ἐμοὶ δὲ δοκοῦσιν οἱ τοιοῦτοι πρῶτον μὲν τὴν τοῦ δημιουργήσαντος καὶ διοικοῦντος τόδε τὸ πᾶν ἀγνοεῖν δύναμίν τε καὶ σοφίαν, ἑκάστου ζώου φύσει καὶ γένει τὴν προσφυῆ καὶ κατάλληλον συναρμόσαντος τροφήν, καὶ μήτε πᾶσαν φύσιν πρὸς ἕνωσιν ἢ κρᾶσιν παντὸς σώματος ἰέναι δικαιώσαντος μήτε πρὸς διάκρισιν τῶν ἑνωθέντων ἀπό- ρως ἔχοντος, ἀλλὰ καὶ τῷ καθ᾿ ἕκαστον φύσει τῶν γε- νομένων τὸ δρᾶν ἢ πάσχειν ἃ πέφυκεν ἐπιτρέποντος, ἄλλοτε καὶ κωλύοντος, καὶ πᾶν ὃ βούλεται καὶ πρὸς δ βούλεται συγχωροῦντος ἢ μεταστρέφοντος· πρὸς δὲ τοῖς εἰρημένοις μηδὲ τὴν ἑκάστου τῶν τρεφόντων ἢ τρεφομέ- νων ἐπεσκέφθαι δύναμίν τε καὶ φύσιν. 24. Η γὰρ ἂν ἔγνωσαν ὅτι μὴ πᾶν ὃ προσφέρεται τις ὑπενδύσει τῆς ἔξωθεν ἀνάγκης, τοῦτο γίνεται τῷ ζώῳ τροφὴ προσφυής ἀλλὰ τὰ μὲν ἅμα τῷ προσομιλῆσαι τοῖς περιπτυσσομένοις τῆς κοιλίας μέρεσι φθείρεσθαι πέφυκεν, ἐμούμενα τε καὶ διαχωρούμενα καὶ τρόπον ἕτερον διαφορούμενα, ὡς μηδὲ κατὰ βραχὺ τὴν πρώτην καὶ κατὰ φύσιν ὑπομεῖναι πέψιν, ἤ πού γε τὴν εἰς τὸ τρεφόμενον σύγκρασιν· ὥσπεροῦν οὐδὲ πᾶν τὸ πεφθὲν καὶ τὴν πρώτην δεξάμενον μεταβολὴν τοῖς τρεφομένοις μορίοις προσπελάζει πάντως, τινῶν μὲν κατ' αὐτὴν τὴν γαστέρα τῆς θρεπτικῆς δυνάμεως ἀποκρι νομένων, τῶν δὲ κατὰ τὴν δευτέραν μεταβολὴν καὶ τὴν ἐν σε αν DE RESURRECTIONE MORTUORUM. 59 Ο ἥπατι γινομένην πέψιν διακρινομένων, καὶ πρὸς ἕτερόν τι μεταχωρούντων ὃ τὴν τοῦ τρέφειν ἐκβέβηκε δύναμιν· καὶ αὐτῆς γε τῆς ἐν ἵπατι γινομένης μεταβολῆς οὐ πάσης εἰς τροφὴν ἀνθρώποις χωρούσης, ἀλλ᾽ εἰς ἃ πέφυκε περιττώ ματα διακρινομένης τῆς τε καταλειφθείσης τροφῆς ἐν αὐτ τοῖς ἐσθ᾽ ὅτε τοῖς τρεφομένοις μέρεσι καὶ μορίοις προς ἕτερόν τι μεταβαλλούσης, κατὰ τὴν ἐπικράτειαν τοῦ πλεο- νάζοντος ἢ περιττεύοντος καὶ φθείρειν πως ἢ πρὸς ἑαυτὸ τρέπειν τὸ πλησιάσαν ειωθότος. VI. 25. Πολλῆς οὖν οὔσης ἐν πᾶσι τοῖς ζώοις τῆς φυσικῆς διαφορᾶς, καὶ αὐτῆς γε τῆς κατὰ φύσιν τροφῆς ἑκάστῳ γένει ζώου καὶ τῷ τρεφομένῳ σώματι συνεξαλλατ- τομένης, τριττῆς δὲ κατὰ τὴν ἑκάστου ζώου τροφὴν γινο- μένης καθάρσεως καὶ διακρίσεως, δεῖ πάντως φθείρεσθαι μὲν καὶ διαχωρεῖν ἡ πέφυκεν ἢ πρὸς ἕτερόν τι μεταβάλλειν πᾶν ὁπόσον ἀλλότριον εἰς τὴν τοῦ ζώου τροφήν, ὡς συγ- κραθῆναι μὴ δυνάμενον, συμβαίνουσαν δὲ καὶ κατὰ φύσιν εἶναι τὴν τοῦ τρέφοντος σώματος δύναμιν ταῖς τοῦ τρεφο- μένου ζώου δυνάμεσι, καὶ ταύτην ἐλθοῦσαν δι᾽ ὧν πέφυκε κριτηρίων καὶ καθαρθεῖσαν ἀκριβῶς τοῖς φυσικοῖς καθαρ- σίοις εἰλικρινεστάτην γενέσθαι πρόσληψιν εἰς οὐσίαν· ἣν δὴ καὶ μόνην ἐπαληθεύων ἄν τις τοῖς πράγμασιν ὀνομά σειεν τροφήν, ὡς ἀποβάλλουσαν πᾶν ὁπόσον ἀλλότριον καὶ βλαβερὸν εἰς τὴν τοῦ τρεφομένου ζώου σύστασιν καὶ τὸν πολὺν ἐκεῖνον ὄγκον ἐπεισαχθέντα πρὸς τὴν τῆς γα- στρὸς ἀποπλήρωσιν καὶ τὴν τῆς ὀρέξεως θεραπείαν. 26. ᾿Αλλὰ ταύτην μὲν οὐκ ἄν τις αμφισβητήσειεν ἑνοῦσθαι τῷ τρεφομένῳ σώματι, συνδιαπλεκομένην τε καὶ περιπλαττο- μένην πᾶσι τοῖς τούτου μέρεσι καὶ μορίοις· τὴν δὲ ἑτέρως ἔχουσαν καὶ παρὰ φύσιν φθείρεσθαι μὲν ταχέως, ἣν ἐῤῥω- μενεστέρα συμμίξῃ δυνάμει, φθείρειν δὲ σὺν εὐμαρείᾳ τὴν κρατηθεῖσαν, εἴς τε μοχθηροὺς ἐκτρέπεσθαι χυμοὺς καὶ 60 ATHENAGORÆ ATHENIENSIS • αν او φαρμακώδεις ποιότητας, ὡς μηδὲν οἰκεῖον ἢ φίλον τῷ τρε- φομένῳ σώματι φέρουσαν. 27. Καὶ τούτου τεκμήριον μέσ γιστον τὸ πολλοῖς τῶν τρεφομένων ζώων ἐκ τούτων ἐπα- κολουθεῖν ἄλγος ἢ κίνδυνον ἢ θάνατον, ἢν ὑπὸ σφοδρο- τέρας ὀρέξεως τῇ τροφῇ καταμεμιγμένον συνεφελκύσηταί τι φαρμακῶδες καὶ παρὰ φύσιν· ὃ δὴ καὶ πάντως φθαρτικὸν ἂν εἴη τοῦ τρεφομένου σώματος, εἴ γε τρέφεται μὲν τὰ τρε- φόμενα τοῖς οἰκείοις καὶ κατὰ φύσιν, φθείρεται δὲ τοῖς ἐναν τίοις. 28. Εἴπερ οὖν τῇ διαφορᾷ τῶν τῇ φύσει διαφερόντων ζώων ἡ κατὰ φύσιν συνδιῄρηται τροφή, καὶ ταύτης γε αύ τῆς οὔτε πᾶν ὅπερ ἂν προσενέγκηται τὸ ζῶον οὔτε τὸ τυχὸν ἐκ τούτου τὴν πρὸς τὸ τρεφόμενον σῶμα δέχεται σύγκρασιν, ἀλλ᾽ αὐτὸ μόνον τὸ διὰ πάσης πέψεως κεκαθαρμένον καὶ μεταβεβληκός ειλικρινῶς πρὸς τὴν τοῦ ποιοῦ σώματος ἕνωσιν καὶ τοῖς τρεφομένοις μέρεσιν εὐάρμοστον, εὔδηλον ὡς οὐδὲν τῶν παρὰ φύσιν ενωθείη ποτ᾽ ἂν τούτοις οἷς οὐκ ἔστι τροφὴ προσφυὴς καὶ κατάλληλος, ἀλλ᾽ ἤτοι κατ' αὐτὴν τὴν κοιλίαν διαχωρεῖ, πρὶν ἕτερόν τινα γεννῆσαι χυμόν, ὠμὸν καὶ διεφθαρμένον, ἢ συστὰν ἐπὶ πλεῖον τίκτει πάθος ἢ νόσον δυσίατον, συνδιαφθείρουσαν καὶ τὴν κατὰ φύσιν τροφὴν ἢ καὶ αὐτὴν τὴν τῆς τροφῆς δεομένην σάρκα. ᾿Αλλὰ κἂν ἀπωσθῇ ποτε, φαρμάκοις τισὶν ἢ σιτίοις βελ τίοσιν ἢ ταῖς φυσικαῖς δυνάμεσι νικηθέν, μετ᾿ οὐκ ὀλίγης ἐξεῤῥύη τῆς βλάβης, ὡς μηδὲν φέρον τοῖς κατὰ φύσιν εἰρηνικὸν διὰ τὸ πρὸς τὴν φύσιν ἀσύγκρατον. ทุ VII. 29. Ολως δὲ κἂν συγχωρήσῃ τις τὴν ἐκ τούτων εἰσιοῦσαν τροφήν (προσειρήσθω δὲ τοῦτο συνηθέστερον), καίπερ οὖσαν παρὰ φύσιν, διακρίνεσθαι καὶ ματαβάλλειν εἰς ἕν τι τῶν ὑγραινόντων ἢ ξηραινόντων ἢ θερμαινόντων ἢ ψυχόντων, οὐδ᾽ οὕτως ἐκ τῶν συγχωρηθέντων αὐτοῖς γενήσεταί τι προύργου, τῶν μὲν ἀνισταμένων σωμάτων ἐκ τῶν οἰκείων μερῶν πάλιν συνισταμένων, οὐδενὸς δὲ τῶν DE RESURRECTIONE MORTUORUM. 61 εἰρημένων μέρους ὄντος, οὐδὲ τὴν ὡς μέρους ἐπέχοντος σχέσιν ἢ τάξιν, οὐ μὴν οὐδὲ παραμένοντος πάντοτε τοῖς τρεφομένοις τοῦ σώματος μέρεσιν, ἢ συνανισταμένου τοῖς ἀνισταμένοις, οὐδὲν συντελοῦντος ἔτι πρὸς τὸ ζῆν οὐχ αἵματος οὐ φλέγματος οὐ χολῆς οὐ πνεύματος. 30. Οὐδὲ γὰρ ὧν ἐδεήθη ποτὲ τὰ τρεφόμενα σώματα δεηθήσεται καὶ τότε, συνανῃρημένης τῇ τῶν τρεφομένων ἐνδείᾳ καὶ φθορᾷ τῆς ἐξ ὧν ἐτρέφετο χρείας. Επειθ' ὅτι κἂν μέχρι σαρκὸς φθάνειν τὴν ἐκ τῆς τοιαύτης τροφῆς μεταβολὴν ὑποθοιτό τις, οὐδ᾽ οὕτως ἀνάγκη τις ἔσται τὴν νεωστὶ μεταβληθεῖσαν ἐκ τῆς τοιᾶσδε τροφῆς σάρκα, προσπελάσασαν ἑτέρου τινὸς ἀνθρώπου σώματι, πάλιν ὡς μέρος εἰς τὴν ἐκείνου τελεῖν συμπλήρωσιν, τῷ μήτε αὐτὴν τὴν προσλαμβάνουσαν σάρκα πάντοτε φυλάττειν ἣν προσείληφε, μήτε τὴν ἑνωθεῖσαν ταύτῃ μόνιμον εἶναι καὶ παραμένειν ᾗ προσετέθη, πολλὴν δὲ καὶ τὴν ἐπὶ θάτερα δέχεσθαι μεταβολήν, ποτὲ μὲν πόνοις ἢ φροντίσι διαφορουμένην, ἄλλοτε δὲ λύπαις ἢ καμάτοις ἢ νόσοις συντηκομένην, καὶ ταῖς ἐξ ἐγκαύσεως ἢ περιψύξεως ἐπιγενομέναις δυσκρασίαις, μὴ συμμεταβαλ- λομένων σαρκὶ καὶ πιμελῇ τῶν δημῶν ἐν τῷ μένειν ἅπερ ἐστὶν τὴν τροφὴν δεχομένων. 31. Τοιούτων δὲ γινομένων ἐπὶ τῆς σαρκὸς παθημάτων, πολύ γ᾽ ἔτι μᾶλλον εὕροι τις ἂν ταῦτα πάσχουσαν τὴν ἐξ ἀνοικείων τρεφομένην σάρκα, νῦν μὲν εἰς ὄγκον προϊοῦσαν καὶ πιαινομένην ἐξ ὧν προ- σείληφεν, εἶτα πάλιν ἀποπτύουσαν ὃν ἂν τύχῃ τρόπον καὶ μειουμένην ἢ μιᾷ τινι τῶν ἔμπροσθεν ῥηθεισῶν αἰτιῶν ἢ πλείοσι· μόνα δὲ παραμένειν τοῖς μέρεσιν ἃ συνδεῖν ἢ στέγειν ἢ θάλπειν πέφυκεν τὴν ὑπὸ τῆς φύσεως ἐξειλεγμέ νην καὶ τούτοις προσπεφυκυίαν οἷς τὴν κατὰ φύσιν συνεξέ πλησε ζωὴν καὶ τοὺς ἐν τῇ ζωῇ πόνους. 32. Αλλ᾽ οὔτε γὰρ καθ' ἃ δεῖ κρινομένων τῶν ἔναγχος ἐξητασμένων, οὔτε κατὰ συγχώρησιν παραδεχθέντων τῶν ἐπ' ἐκείνοις γεγυμνα- αν a 62 ATHENAGORÆ ATHENIENSIS σμένων, ἀληθὲς δεικνύναι δυνατὸν τὸ πρὸς αὐτῶν λεγό- μενον, οὔτ᾽ ἂν συγκραθείη ποτὲ τὰ τῶν ἀνθρώπων σώματα τοῖς τῆς αὐτῆς οὖσι φύσεως, κἂν ὑπ' ἀγνοίας ποτὲ κλα- πῶσι τὴν αἴσθησιν δι᾽ ἑτέρου τινὸς μετασχόντες τοιούτου σώματος, κἂν αὐτόθεν ὑπ᾽ ἐνδείας ἢ μανίας ὁμοειδοῦς τινος μιανθῶσι σώματι· εἴ γε μὴ λελήθασιν ἡμᾶς ἀνθρωποειδεῖς τινες ὄντες πῆρες, ἢ μικτὴν ἔχοντες φύσιν ἐξ ἀνθρώπων καὶ θηρίων, οἵους πλάττειν εἰώθασιν οἱ τολμηρότεροι τῶν ποιητών. VIII. 33. Καὶ τί δεῖ λέγειν περὶ τῶν μηδενὶ ζώῳ πρὸς τροφὴν ἀποκληρωθέντων σωμάτων, μόνην δὲ τὴν εἰς γῆν ταφὴν ἐπὶ τιμῇ τῆς φύσεως μεμοιραμένων, ὅπου γε μηδ' ἄλλο τι τῶν ζώων τοῖς ἐκ τοῦ αὐτοῦ εἴδους εἰς τροφὴν ἀπεκλήρωσεν ὁ ποιήσας, κἂν ἐν ἄλλοις τισὶ τῶν ἑτερογε νῶν τροφὴ γίνηται κατὰ φύσιν ; 34. Εἰ μὲν οὖν ἔχουσι δεικνύναι σάρκας ἀνθρώπων ἀνθρώποις εἰς βρῶσιν ἀπο- κληρωθείσας, οὐδὲν κωλύσει τὰς ἀλληλοφαγίας εἶναι κατὰ φύσιν, ὥσπερ ἄλλο τι τῶν τῇ φύσει συγκεχωρημένων, καὶ τούς γε τὰ τοιαῦτα λέγειν τολμῶντας τοῖς τῶν φιλτάτων ἐντρυφᾶν σώμασιν, ὡς οἰκειοτέροις, ἢ καὶ τοὺς εὐνουστά- τους σφίσι τούτοις αὐτοῖς ἑστιᾶν. 35. Εἰ δὲ τοῦτο μὲν οὐδ᾽ εἰπεῖν εὐαγές, τὸ δὲ σαρκῶν ἀνθρώπων ἀνθρώπους μετασχεῖν ἔχθιστόν τι καὶ παμμίαρον καὶ πάσης ἐκθέσμου καὶ παρὰ φύσιν βρώσεως ἢ πράξεως ἐναγέστερον, τὸ δὲ παρὰ φύσιν οὐκ ἄν ποτε χωρήσειεν εἰς τροφὴν τοῖς ταύ- της δεομένοις μέρεσι καὶ μορίοις, τὸ δὲ μὴ χωροῦν εἰς τρο- φὴν οὐκ ἂν ἑνωθείη τούτοις ἃ μηδὲ τρέφειν πέφυκεν, οὐδὲ τὰ τῶν ἀνθρώπων σώματα συγκριθείη ποτ᾽ ἂν τοῖς ὁμοίοις σώμασιν, οἷς ἐστιν εἰς τροφὴν παρὰ φύσιν, κἂν πολλάκις διὰ τῆς τούτων ἴῃ γαστρὸς κατά τινα πικροτάτην συμφο- ράν· ἀποχωροῦντα δὲ τῆς θρεπτικῆς δυνάμεως, καὶ σκιδ νάμενα πρὸς ἐκεῖνα πάλιν ἐξ ὧν τὴν πρώτην ἔσχε σύστα αν DE RESURRECTIONE MORTUORUM. 63 ка αν σιν, ἑνοῦται μὲν τούτοις ἐφ' ὅσον ἂν ἕκαστον τύχῃ χρόνον ἐκεῖθεν δὲ διακριθέντα πάλιν σοφίᾳ καὶ δυνάμει τοῦ πᾶσαν ζώου φύσιν σὺν ταῖς οἰκείαις δυνάμεσι συγκρίναντος ἑνοῦ ται προσφυῶς ἔκαστον ἑκάστῳ, κἂν πυρὶ καυθῇ, κἂν ὕδατι κατασαπῇ, κἂν ὑπὸ θηρίων ἢ τῶν ἐπιτυχόντων ζώων κατα- δαπανηθῇ, κἂν τοῦ παντὸς σώματος ἐκκοπὲν προδιαλυθῇ τῶν ἄλλων μερῶν· ἑνωθέντα δὲ πάλιν ἀλλήλοις τὴν αὐτ τὴν ἴσχει χώραν πρὸς τὴν τοῦ αὐτοῦ σώματος ἁρμονίαν τε καὶ σύστασιν καὶ τὴν τοῦ νεκρωθέντος ἢ καὶ πάντη δια- λυθέντος ἀνάστασιν καὶ ζωήν. Ταῦτα μὲν οὖν ἐπὶ πλεῖον μηκύνειν οὐκ εὔκαιρον· ὁμολογουμένην γὰρ ἔχει τὴν ἐπί- κρισιν, τοῖς γε μὴ μιξοθήροις. a ΙΧ. 36. Πολλῶν δὲ ὄντων τῶν εἰς τὴν προκειμένην ἐξέτασιν χρησιμωτέρων, παραιτοῦμαι δὴ νῦν τοὺς κατα- φεύγοντας ἐπὶ τὰ τῶν ἀνθρώπων ἔργα καὶ τοὺς τούτων δημιουργοὺς ἀνθρώπους, οἳ τὰ συντριβέντα τῶν ἔργων ἢ χρόνῳ παλαιωθέντα ἢ καὶ ἄλλως διαφθαρέντα καινουργεῖν ἀδυνατοῦσιν, εἶτα ἐξ ὁμοίου τοῖς κεραμεῦσι καὶ τέκτοσι δεικνύναι πειρωμένους τὸ καὶ τὸν Θεὸν μήτ' ἂν βουληθῆναι μήτε βουληθέντα δυνηθῆναι νεκρωθεν ἢ καὶ διαλυθὲν ἀνα- στῆσαι σῶμα, καὶ μὴ λογιζομένους ὅτι διὰ τούτων τοῖς χειρίστοις ἐξυβρίζουσιν εἰς θεόν, συνεξισοῦντες τῶν πάντ τη διεστηκότων τὰς δυνάμεις, μᾶλλον δὲ καὶ τῶν ταύταις χρωμένων τὰς οὐσίας καὶ τὰ τεχνητὰ τοῖς φυσικοῖς. 37. Περὶ μὲν οὖν τούτων σπουδάζειν οὐκ ἀνεπιτίμητον ἠλί- θιον γὰρ ὡς ἀληθῶς τὸ τοῖς ἐπιπολαίοις καὶ ματαίοις ἀντιλέγειν. Μακρῷ γε μὴν ἐνδοξότερον καὶ πάντων ἀλη θέστατον τὸ φῆσαι τὸ παρὰ ἀνθρώποις ἀδύνατον παρὰ Θεῷ δυνατόν. Εἰ δὲ δι' αὐτῶν τούτων ὡς ἐνδόξων καὶ διὰ πάντων τῶν μικρῷ πρόσθεν ἐξητασμένων δείκνυσιν ὁ λό- γος δυνατόν, εὔδηλον ὡς οὐκ ἀδύνατον. ᾿Αλλὰ μὴν οὐδ᾽ ἀβούλητον. 64 ATHENAGORE ATHENIENSIS Χ. 38. Τὸ γὰρ ἀβούλητον ἢ ὡς ἄδικον αὐτῷ ἐστιν ἀβούλητον ἢ ὡς ἀνάξιον. Καὶ πάλιν τὸ ἄδικον ἢ περὶ αὐτὸν θεωρεῖται τὸν ἀναστησόμενον ἢ περὶ ἄλλον τινὰ παρ' αὐτόν. Αλλ' ὅτι μὲν οὐδεὶς ἀδικεῖται τῶν ἔξωθεν καὶ τῶν ἐν τοῖς οὖσιν ἀριθμουμένων, πρόδηλον. Οὔτε γὰρ αἱ νοηταὶ φύσεις ἐκ τῆς τῶν ἀνθρώπων ἀναστάσεως ἀδικηθεῖεν ἄν· οὐδὲ γὰρ ἐμπόδιόν τι ταύταις πρὸς τὸ εἶναι, οὐ βλάβος οὐχ ὕβρις ἡ τῶν ἀνθρώπων ἀνάστασις οὐ μὴν οὐδὲ τῶν ἀλόγων ἡ φύσις οὐδὲ τῶν ἀψύχων· οὐδὲ γὰρ ἔσται μετὰ τὴν ἀνάστασιν· περὶ δὲ τὸ μὴ ὂν οὐδὲν ἄδικον. 39. Εἰ δὲ καὶ εἶναί τις ὑποθοῖτο διὰ παντός, οὐκ ἂν ἀδικηθείη ταῦτα, τῶν ἀνθρωπίνων σωμάτων ἀνανεω θέντων· εἰ γὰρ ὑπείκοντα νῦν τῇ φύσει τῶν ἀνθρώπων καὶ ταῖς τούτων χρείαις ὄντων ἐνδεῶν, ὑπό τε ζυγὸν ἠγμένα καὶ δουλείαν παντοίαν, οὐδὲν ἀδικεῖται, πολὺ μᾶλ λον, ἀφθάρτων καὶ ἀνενδεῶν γενομένων καὶ μηκέτι δεομί- νων τῆς τούτων χρείας, ἐλευθερωθέντα δὲ πάσης δουλείας οὐκ ἀδικηθήσεται. 40. Οὐδὲ γάρ, εἰ φωνῆς μετεῖχεν, ᾐτιά- σατο ἂν τὸν δημιουργὸν ὡς παρὰ τὸ δίκαιον ἐλαττούμενα τῶν ἀνθρώπων, ὅτι μὴ τῆς αὐτῆς τούτοις τετύχηκεν ἀνα- στάσεως. Ων γὰρ ἡ φύσις οὐκ ἴση, τούτοις οὐδὲ τὸ τέλος ἴσον ὁ δίκαιος ἐπιμετρεῖ. Χωρὶς δὲ τούτων, παρ' οἷς οὐ- δεμία τοῦ δικαίου κρίσις οὐδὲ μέμψις ἀδικίας. 41. Οὐ μὴν οὐδ᾽ ἐκεῖνο φῆσαι δυνατὸν ὡς περὶ αὐτὸν θεωρεῖταί τις ἀδικία τὸν ἀνιστάμενον ἄνθρωπον. Ἔστι μὲν γὰρ οὗτος ἐκ ψυχῆς καὶ σώματος, οὔτε δὲ εἰς ψυχὴν οὔτε εἰς σῶμα δέχεται τὴν ἀδικίαν. Οὔτε γὰρ τὴν ψυχὴν ἀδικεῖσθαι φήσει τις σωφρονῶν, ὅτι λήσεταί γε ταύτῃ συνεκβάλλων καὶ τὴν παροῦσαν ζωήν· εἰ γὰρ νῦν ἐν φθαρτῷ καὶ πα- Ξητῷ κατοικοῦσα σώματι μηδὲν ἠδίκηται, πολὺ μᾶλλον ἀφθάρτῳ καὶ ἀπαθεῖ συζῶσα οὐκ ἀδικηθήσεται. 42. Αλλ' οὐδὲ τὸ σῶμα ἀδικεῖταί τι· εἰ γὰρ νῦν φθαρτὸν ἀφθάρτῳ ΤΟ DE RESURRECTIONE MORTUORUM. 65 συνὸν οὐκ ἀδικεῖται, δῆλον ὅτι οὐδ᾽ ἄφθαρτον ἀφθάρτω συνὸν ἀδικηθήσεται. Οὐ μὴν οὐδ᾽ ἐκεῖνο φαίη τις ἂν ὡς ἀνάξιον ἔργον τοῦ Θεοῦ τὸ διαλυθὲν ἀναστῆσαι σῶμα καὶ συναγαγεῖν· εἰ γὰρ τὸ χεῖρον οὐκ ἀνάξιον, τοῦτ᾽ ἔστι τὸ φθαρτὸν ποιῆσαι σῶμα καὶ παθητόν, πολὺ μᾶλλον τὸ κρεῖττον οὐκ ἀνάξιον, ὅπερ ἐστὶν ἄφθαρτον καὶ ἀπαθές. ΧΙ. 43. Εἰ δὲ διὰ τῶν κατὰ φύσιν πρώτων καὶ τῶν τού- τοις ἑπομένων δέδεικται τῶν ἐξητασμένων ἕκαστον, εὔδηλον ὅτι καὶ δυνατὸν καὶ βουλητὸν καὶ ἄξιον τοῦ δημιουργί σαντος ἔργον ἡ τῶν διαλυθέντων σωμάτων ἀνάστασις· διὰ γὰρ τούτων ἐδείχθη ψεῦδος τὸ τούτοις ἀντικείμενον καὶ τὸ τῶν ἀπιστούντων παράλογον. Τί γὰρ δεῖ λέγειν περὶ τῆς ἑκάστου αὐτῶν πρὸς ἕκαστον ἀντιστροφῆς καὶ τῆς πρὸς ἄλληλα συναφείας, εἴ γε δεῖ καὶ συνάφειαν εἰπεῖν, ὡς ἑτερότητί τινι κεχωρισμένων, οὐχὶ δὲ καὶ τὸ δυνατὸν λέγειν βουλητόν, καὶ τὸ τῷ θεῷ βουλητὸν πάντως εἶναι δυνατόν, καὶ κατὰ τὴν τοῦ βουληθέντος ἀξίαν ; 44. Καὶ ὅτι μὲν ἕτερος ὁ περὶ τῆς ἀληθείας λόγος, ἕτερος δὲ ὁ ὑπὲρ τῆς ἀληθείας, εἴρηται διὰ τῶν προλαβόντων μετρίως, οἷς τε διενήνοχεν ἑκάτερος, καὶ πότε καὶ πρὸς τίνας ἔχει τὸ χρήσιμον κωλύει δὲ ἴσως οὐδέν, τῆς τε κοινῆς ἀσφαλείας ἕνεκεν καὶ τῆς τῶν εἰρημένων πρὸς τὰ λειπόμενα συναφείας, ἀπ' αὐτῶν τούτων καὶ τῶν τούτοις προσηκόντων πάλιν ποιήσασθαι τὴν ἀρχήν. 45. Προσῆκε δὲ τῷ μὲν τὸ πρω- τεύειν κατὰ φύσιν, τῷ δὲ τὸ δορυφορεῖν τὸν πρῶτον ὁδο- ποιεῖν τε καὶ προανείργειν πᾶν ὁπόσον ἐμποδὼν καὶ πρό- σαντες. Ὁ μὲν γὰρ περὶ τῆς ἀληθείας λόγος, ἀναγκαῖος ὢν πᾶσιν ἀνθρώποις πρὸς ἀσφάλειαν καὶ σωτηρίαν, πρω τοστατεῖ καὶ τῇ φύσει καὶ τῇ τάξει καὶ τῇ χρείᾳ τῇ φύσει μέν, ὡς τὴν τῶν πραγμάτων γνῶσιν παρεχόμενος, τῇ τάξει δέ, ὡς ἐν τούτοις καὶ ἅμα τούτοις ὑπάρχων ὧν γίνεται μηνυτής, τῇ χρείᾳ δέ, ὡς τῆς ἀσφαλείας καὶ τῆς σωτηρίας ων 66 ATHENAGORE ATHENIENSIS τοῖς γινώσκουσι γινόμενος πρόξενος. 46. Ὁ δ᾽ ὑπὲρ τῆς ἀληθείας φύσει τε καὶ δυνάμει καταδεέστερος, ἔλαττον γὰρ τὸ τὸ ψεῦδος ἐλέγχειν τοῦ τὴν ἀλήθειαν κρατύνειν· καὶ τάξει δεύτερος, κατὰ γὰρ τῶν ψευδοδοξούντων ἔχει τὴν ἰσχύν ψευδοδοξία δὲ ἐξ ἐπισπορᾶς ἐπεφύη καὶ παραφθο ρᾶς. ᾿Αλλὰ δὴ καὶ τούτων οὕτως ἐχόντων προτάττεται πολλάκις καὶ γίνεταί ποτε χρειωδέστερος, ὡς ἀναιρῶν καὶ προκαθαίρων τὴν ἐνοχλουσάν τισιν ἀπιστίαν καὶ τοῖς ἄρτι προσιοῦσι τὴν ἀμφιβολίαν ἢ ψευδοδοξίαν. 47. Καὶ πρὸς ἓν μὲν ἑκάτερος ἀναφέρεται τέλος εἰς γὰρ τὴν εὐσέβειαν ἔχει τὴν ἀναφορὰν ὅ τε τὸ ψεῦδος ἐλέγχων καὶ ὁ τὴν ἀλή Θειαν κρατύνων· οὐ μὴν καὶ καθάπαξ ἓν εἰσιν, ἀλλ' ὁ μὲν ἀναγκαῖος, ὡς ἔφην, πᾶσι τοῖς πιστεύουσι καὶ τοῖς τῆς ἀληθείας καὶ τῆς ἰδίας σωτηρίας φροντίζουσιν, ὁ δ᾽ ἔστιν ὅτε καὶ τισι καὶ πρός τινας γίνεται χρειωδέστερος. Καὶ ταῦτα μὲν ἡμῖν κεφαλαιωδῶς προειρήσθω πρὸς ὑπόμνησιν τῶν ἤδη λεχθέντων. 48. Ιτέον δὲ ἐπὶ τὸ προκείμενον, καὶ δεικτέον ἀληθῆ τὸν περὶ τῆς ἀναστάσεως λόγον ἀπό τε τῆς αἰτίας αὐτῆς, καθ᾽ ἣν καὶ δι' ἣν ὁ πρῶτος γέγονεν ἄνθρωπος οἵ τε μετ᾿ ἐκεῖνον, εἰ καὶ μὴ κατὰ τὸν ὅμοιον γεγόνασι τρόπον, ἀπό τε τῆς κοινῆς πάντων ἀνθρώπων ὡς ἀνθρώπων φύσεως, ἔτι δὲ ἀπὸ τῆς τοῦ ποιήσαντος ἐπὶ τούτοις κρίσεως, καθ᾽ ὅσον ἕκαστος ἔζησε χρόνον καὶ καθ' οὓς ἐπολιτεύσατο νόμους, ἣν οὐκ ἄν τις ἀμφισβητήσειεν εἶναι δικαίαν. Ο XII. 49. Ἔστι δὲ ὁ μὲν ἀπὸ τῆς αἰτίας λόγος, ἐὰν ἐπι- σκοπῶμεν πότερον ἁπλῶς καὶ μάτην γέγονεν ἄνθρωπος ἤ τινος ἕνεκεν· εἰ δέ τινος ἕνεκεν, πότερον ἐπὶ τοῦτο γενό- μενον αὐτὸ τὸ ζῆν καὶ διαμένειν καθ᾽ ἣν ἐγένετο φύσιν ἢ διὰ χρείαν τινός· εἰ δὲ κατὰ χρείαν, ἤτοι τὴν αὐτοῦ τοῦ ποιήσαντος ἢ ἄλλου τινὸς τῶν αὐτῷ προσηκόντων καὶ πλείονος φροντίδος ἠξιωμένων. 50. Ο δὴ καὶ κοινότερον DE RESURRECTIONE MORTUORUM. 67 σκοποῦντες εὑρίσκομεν ὅτι πᾶς εὖ φρονῶν καὶ λογική κρί- σει πρὸς τὸ ποιεῖν τι κινούμενος οὐδὲν ὧν κατὰ πρόθεσιν ἐνεργεῖ ποιεῖ μάτην, ἀλλ᾽ ἤτοι τῆς ἰδίας ἕνεκεν χρήσεως ἢ διὰ χρείαν ἄλλου τινὸς ὧν πεφρόντικεν ἢ δι᾽ αὐτὸ τὸ γινόμενον, ὁλκῇ τινι φυσικῇ καὶ στοργῇ πρὸς τὴν αὐτοῦ γένεσιν κινούμενος· οἷον (λεγέσθω γὰρ δι᾽ εἰκόνος τινός, ἵνα σαφὲς γένηται τὸ προκείμενον) ἄνθρωπος ποιεῖ μὲν οἶκον διὰ τὴν ἰδίαν χρείαν, ποιεῖ δὲ βουσὶ καὶ καμήλοις ἢ τοῖς ἄλλοις ζώοις, ὧν ἐστιν ἐνδεής, τὴν ἑκάστῳ τούτων ἁρμόζουσαν σκέπην, οὐκ ἰδίας ἕνεκεν χρήσεως κατὰ τὸ φαινόμενον, ἀλλὰ κατὰ μὲν τὸ τέλος διὰ τοῦτο, κατὰ δὲ τὸ προσεχὲς διὰ τὴν τούτων ὧν πεφρόντικεν ἐπιμέλειαν ποιεῖται δὲ καὶ παῖδας οὔτε διὰ χρείαν ἰδίαν οὔτε δι᾽ ἕτερόν τι τῶν αὐτῷ προσηκόντων, ἀλλ᾽ ἐπὶ τῷ εἶναί τε καὶ διαμέ νειν καθ' ὅσον οἷόν τε τοὺς ὑπ᾽ αὐτοῦ γεννωμένους, τῇ τῶν παίδων καὶ τῶν ἐγγόνων διαδοχῇ τὴν ἑαυτοῦ τελευτὴν παραμυθούμενος καὶ ταύτῃ τὸ θνητὸν ἀπαθανατίζειν οπό μενος. 51. ᾿Αλλὰ ταῦτα μὲν ὑπὸ τούτων. Ὁ μέντοι θεὸς οὔτ᾽ ἂν μάτην ἐποίησε τὸν ἄνθρωπον· ἔστι γὰρ σοφός, οὐδὲν δὲ σοφίας ἔργον μάταιον· οὔτε διὰ χρείαν ἰδίαν· παντὸς γάρ ἐστιν ἀπροσδεής. Τῷ δὲ μηδενὸς δεομένῳ τὸ παράπαν οὐδὲν τῶν ὑπ᾽ αὐτοῦ γενομένων συντελέσειεν ἂν εἰς χρείαν ἰδίαν. Αλλ' οὐδὲ διά τινα τῶν ὑπ᾽ αὐτοῦ γενομένων ἔργων ἐποίησε τὸν ἄνθρωπον. Οὐδὲν γὰρ τῶν λόγῳ καὶ κρίσει χρωμένων οὔτε τῶν μειζόνων οὔτε τῶν καταδεεστέρων γέγονεν ἢ γίνεται πρὸς ἑτέρου χρείαν, ἀλλὰ διὰ τὴν ἰδίαν αὐτῶν τῶν γενομένων ζωήν τε καὶ διαμονήν. 52. Οὐδὲ γὰρ ὁ λόγος εὑρίσκει τινὰ χρείαν τῆς τῶν ἀνθρώ πων γενέσεως αἰτίαν, τῶν μὲν ἀθανάτων ἀνενδεῶν ὄντων καὶ μηδεμιᾶς μηδαμῶς παρ' ἀνθρώπων συντελείας πρὸς τὸ εἶναι δεομένων, τῶν δὲ ἀλόγων ἀρχομένων κατὰ φύσιν καὶ τὰς πρὸς ὁ πέφυκεν ἕκαστον χρείας ἀνθρώποις ἀποπλη αν 68 ATHENAGORE ATHENIENSIS ρούντων, ἀλλ' οὐκ αὖ τούτοις χρῆσθαι πεφυκότων· θέμις γὰρ οὔτε ἦν οὔτε ἐστὶ τὸ ἄρχον καὶ ἡγεμονοῦν ὑπάγειν εἰς χρῆσιν τοῖς ἐλάττοσιν, ἢ τὸ λογικὸν ὑποτάττειν αλόγοις, οὖσι πρὸς τὸ ἄρχειν ἀνεπιτηδείοις. 53. Οὐκοῦν εἰ μήτε αναιτίως καὶ μάτην γέγονεν ἄνθρωπος (οὐδὲν γὰρ τῶν ὑπὸ θεοῦ γενομένων μάταιον, κατά γε τὴν τοῦ ποιήσαντος γνώμην), μήτε χρείας ἕνεκεν αὐτοῦ τοῦ ποιήσαντος ἢ ἄλ- λου τινὸς τῶν ὑπὸ Θεοῦ γενομένων ποιημάτων, εὔδηλον ὅτι κατὰ μὲν τὸν πρῶτον καὶ κοινότερον λόγον δι᾽ ἑαυτὸν καὶ τὴν ἐπὶ πάσης τῆς δημιουργίας θεωρουμένην ἀγαθότητα καὶ σοφίαν ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατὰ δὲ τὸν προσεχέστερον τοῖς γενομένοις λόγον διὰ τὴν αὐτῶν τῶν γενομένων ζωήν, οὐκ ἐπὶ μικρὸν ἐξαπτομένην, εἶτα παν- τελῶς σβεννυμένην. 54. Ερπετοῖς γάρ, οἶμαι, καὶ πτηνοῖς καὶ νηκτοῖς ἢ καὶ κοινότερον εἰπεῖν πᾶσι τοῖς ἀλόγοις τὴν τοιαύτην ζωὴν ἀπένειμεν ὁ θεός· τοῖς δὲ αὐτὸν ἐν ἑαυτοῖς ἀγαλματοφοροῦσι τὸν ποιητήν, νοῦν τε συνεπιφερομένοις καὶ λογικῆς κρίσεως μεμοιραμένοις, τὴν εἰς ἀεὶ διαμονὴν ἀπεκλήρωσεν ὁ ποιητής, ἵνα γινώσκοντες τὸν ἑαυτῶν ποιη- τὴν καὶ τὴν τούτου δύναμίν τε καὶ σοφίαν, νόμῳ τε συνε πόμενοι καὶ δίκη, τούτοις συνδιαιωνίζωσιν ἀπόνως οἷς τὴν προλαβοῦσαν ἐκράτυναν ζωήν, καίπερ ἐν φθαρτοῖς καὶ γηίνοις ὄντες σώμασιν. 55. Ὁπόσα μὲν γὰρ ἄλλου του χάριν γέγονεν, παυσαμένων ἐκείνων ὧν ἕνεκεν γέγονε, παύσεται εἰκότως καὶ αὐτὰ τὰ γενόμενα τοῦ εἶναι, καὶ οὐκ αν ἂν διαμένοι μάτην, ὡς ἂν μηδεμίαν ἐν τοῖς ὑπὸ Θεοῦ γενο- μένοις τοῦ ματαίου χώραν ἔχοντος· τά γε μὴν δι' αὐτὸ τὸ εἶναι καὶ ζῆν καθὼς πέφυκε γενόμενα, ὡς αὐτῆς τῆς αἰτίας τῇ φύσει συνειλημμένης καὶ κατ' αὐτὸ μόνον τὸ εἶναι θεωρουμένης, οὐδεμίαν οὐδέποτε δέξαιτ᾽ ἂν τὴν τὸ εἶναι παντελῶς ἀφανίζουσαν αἰτίαν. 56. Ταύτης δὲ ἐν τῷ εἶναι πάντοτε θεωρουμένης, δεῖ σώζεσθαι πάντως καὶ τὸ γενί- 기 ​DE RESURRECTIONE MORTUORUM. 69 μενον ζῶον, ἐνεργοῦν τε καὶ πάσχον ἃ πέφυκεν, ἑκατέρου τούτων ἐξ ὧν γέγονε τὰ παρ' ἑαυτοῦ συνεισφέροντος, καὶ τῆς μὲν ψυχῆς οὔσης τε καὶ διαμενούσης ὁμαλῶς ἐν ᾗ γέγονε φύσει, καὶ διαπονούσης ἃ πέφυκεν (πέφυκε δὲ ταῖς τοῦ σώματος ἐπιστατεῖν ὁρμαῖς καὶ τὸ προσπίπτον ἀεὶ τοῖς προσήκουσι κρίνειν καὶ μετρεῖν κριτηρίοις καὶ μέτροις), τοῦ δὲ σώματος κινουμένου κατὰ φύσιν πρὸς ἃ πέφυκεν, καὶ τὰς ἀποκληρωθείσας αὐτῷ δεχομένου μεταβολάς, μετὰ δὲ τῶν ἄλλων τῶν κατὰ τὰς ἡλικίας ἢ κατ᾽ εἶδος ἢ μέγεθος τὴν ἀνάστασιν. Εἶδος γάρ τι μεταβολῆς, καὶ πάντων ὕστατον, ἡ ἀνάστασις ἥ τε τῶν κατ᾽ ἐκεῖνον τὸν χρόνον περιόντων ἔτι πρὸς τὸ κρεῖττον μεταβολή. E XIII. 57. Ἐπὶ δὲ τούτοις τεθαῤῥηκότες, οὐ μεῖον ἢ τοῖς ἤδη γενομένοις, καὶ τὴν ἑαυτῶν ἐπισκοποῦντες φύσιν, τήν τε μετ᾿ ἐνδείας καὶ φθορᾶς ζωὴν στέργομεν, ὡς τῷ παρόντι βίῳ προσήκουσαν, καὶ τὴν ἐν ἀφθαρσίᾳ διαμονὴν ἐλπίζο- μεν βεβαίως· ἣν οὐ παρ᾽ ἀνθρώπων ἀναπλάττομεν μάτην, ψευδέσιν ἑαυτοὺς βουκολοῦντες ἐλπίσιν, ἀπλανεστάτῳ δὲ πεπιστεύκαμεν ἐλεγγύῳ, τῇ τοῦ δημιουργήσαντος ἡμᾶς γνώμῃ, καθ᾽ ἣν ἐποίησεν ἄνθρωπον ἐκ ψυχῆς ἀθανάτου καὶ σώματος, νοῦν τε συγκατεσκεύασεν αὐτῷ καὶ νόμον ἔμ- φυτον ἐπὶ σωτηρίᾳ καὶ φυλακῇ τῶν παρ' αὐτοῦ δεδομένων, ἔμφρονί τε βίῳ καὶ ζωῇ λογικῇ προσηκόντων, εὖ εἰδότες ὡς οὐκ ἂν τοιοῦτον κατεσκεύασε ζῶον καὶ πᾶσι τοῖς πρὸς διαμονὴν ἐκόσμησεν, εἰ μὴ διαμένειν ἐβούλετο τὸ γενόμενον. 58. Εἰ τοίνυν ὁ τοῦδε τοῦ παντὸς δημιουργὸς ἐποίησεν ἄν- θρωπον ἐπὶ τῷ ζωῆς ἔμφρονος μετασχεῖν, καὶ γενόμενον θεωρὸν τῆς τε μεγαλοπρεπείας αὐτοῦ καὶ τῆς ἐπὶ πᾶσι σοφίας τῇ τούτων συνδιαμένειν ἀεὶ θεωρίᾳ, κατὰ τὴν ἐκείνου γνώμην καὶ καθ᾽ ἣν εἴληχε φύσιν, ἡ μὲν τῆς γενέσεως αἰτία πιστοῦται τὴν εἰς ἀεὶ διαμονήν, ἡ δὲ διαμονὴ τὴν ἀνάστα- σιν, ἧς χωρὶς οὐκ ἂν διαμείνειεν ἄνθρωπος. 59. Ἐκ δὲ a ευ 70 ATHENAGORÆ ATHENIENSIS τῶν εἰρημένων εὔδηλον ὡς τῇ τῆς γενέσεως αἰτίᾳ καὶ τῇ γνώμῃ τοῦ ποιήσαντος δείκνυται σαφῶς ἡ ἀνάστασις. Τοι- αύτης δὲ τῆς αἰτίας οὔσης, καθ᾽ ἣν εἰς τόνδε παρῆκται τὸν κόσμον ἄνθρωπος, ἀκόλουθον ἂν εἴη τὸν τούτοις κατὰ φύσιν ἢ καθ' εἱρμὸν ἑπόμενον διασκέψασθαι λόγον· ἕπεται δὲ κατὰ τὴν ἐξέτασιν τῇ μὲν αἰτίᾳ τῆς γενέσεως ἡ τῶν γεν- νηθέντων ἀνθρώπων φύσις, τῇ δὲ φύσει τῶν γενομένων ἡ τοῦ ποιήσαντος ἐπὶ τούτοις δικαία κρίσις, τούτοις τε πᾶσι τὸ τοῦ βίου τέλος. Ἐξητασμένων δὲ ἡμῖν τῶν προτετα- γμένων επισκεπτέον ἑξῆς τὴν τῶν ἀνθρώπων φύσιν. τω XIV. 60. Ἡ τῶν τῆς ἀληθείας δογμάτων ἢ τῶν ὁπω σοῦν εἰς ἐξέτασιν προβαλλομένων ἀπόδειξις, τὴν ἀπλανῆ τοῖς λεγομένοις ἐπιφέρουσα πίστιν, οὐκ ἔξωθέν ποθεν έχει τὴν ἀρχήν, οὐδ᾽ ἐκ τῶν τισι δοκούντων ἢ δεδογμένων, ἀλλ᾽ ἐκ τῆς κοινῆς καὶ φυσικῆς ἐννοίας ἢ τῆς πρὸς τὰ πρῶτα τῶν δευτέρων ἀκολουθίας. 61. Ἢ γὰρ περὶ τῶν πρώτων ἐστὶ δογμάτων, καὶ δεῖ μόνης ὑπομνήσεως τῆς τὴν φυσικὴν ἀνακινούσης ἔννοιαν, ἢ περὶ τῶν κατὰ φύσιν ἑπομένων τοῖς πρώτοις καὶ τῆς φυσικῆς ἀκολουθίας, καὶ δεῖ τῆς ἐπὶ τού- τοις τάξεως, δεικνύντας τί τοῖς πρώτοις ἢ τοῖς προτετα- γμένοις ἀκολουθεῖ κατ᾽ ἀλήθειαν, ἐπὶ τὸ μήτε τῆς ἀληθείας ἢ τῆς κατ' αὐτὴν ἀσφαλείας ἀμελεῖν, μήτε τὰ τῇ φύσει τε- ταγμένα καὶ διωρισμένα συγχεῖν ἢ τὸν φυσικόν εἱρμὸν διασπᾶν. 62. Ὅθεν οἶμαι χρῆναι δίκαιον περὶ τῶν προ- κειμένων ἐσπουδακότας, καὶ κρίνειν ἐμφρόνως θέλοντας εἴτε γίνεται τῶν ἀνθρωπίνων σωμάτων ἀνάστασις εἴτε μή, πρῶτον μὲν ἐπισκοπεῖν καλῶς τῶν πρὸς τὴν τοῦδε δεῖξιν συντελούντων τὴν δύναμιν, καὶ ποίαν ἕκαστον είληχε χώ- ραν, καὶ τί μὲν τούτων πρῶτον τί δὲ δεύτερον τί δὲ τρίτον τί δὲ ἐπὶ τούτοις ὕστατον. 63. Ταῦτα δὲ διαταξαμένους χρὴ πρώτην μὲν τάξαι τὴν αἰτίαν τῆς τῶν ἀνθρώπων γενέ- σεως, τοῦτ᾽ ἔστι τὴν τοῦ δημιουργήσαντος γνώμην καθ᾽ ἣν DE RESURRECTIONE MORTUORUM. 71 ΤΟ ἐποίησεν ἄνθρωπον, ταύτῃ δὲ προσφυῶς ἐπισυνάψαι τὴν τῶν γενομένων ἀνθρώπων φύσιν, οὐχ ὡς τῇ τάξει δευτε- ρεύουσαν, διὰ δὲ τὸ μὴ δύνασθαι κατὰ ταὐτὸν ἀμφοτέρων γενέσθαι τὴν κρίσιν, κἂν ὅτι μάλιστα συνυπάρχωσιν· ἀλλή λαις καὶ πρὸς τὸ προκείμενον τὴν ἴσην παρέχωνται δύνα- μιν. 64. Διὰ δὲ τούτων, ὡς πρώτων καὶ τὴν ἐκ δημιουρ γίας ἐχόντων ἀρχήν, ἐναργώς δεικνυμένης τῆς ἀναστάσεως, οὐδὲν ἧττον καὶ διὰ τῶν τῆς προνοίας λόγων ἔστι λαβεῖν τὴν περὶ ταύτης πίστιν, λέγω δὲ διὰ τῆς ἑκάστῳ τῶν ἀν- θρώπων ὀφειλομένης κατὰ δικαίαν κρίσιν τιμῆς ἢ δίκης καὶ τοῦ κατὰ τὸν ἀνθρώπινον βίον τέλους. Πολλοὶ γὰρ τὸν τῆς ἀναστάσεως λόγον διαλαμβάνοντες τῷ τρίτῳ μόνῳ τὴν πᾶσαν ἐπήρεισαν αἰτίαν, νομίσαντες τὴν αἰτίαν γίνε σθαι διὰ τὴν κρίσιν. 65. Τοῦτο δὲ περιφανῶς δείκνυται ψεῦδος ἐκ τοῦ πάντας μὲν ἀνίστασθαι τοὺς ἀποθνήσκοντας ἀνθρώπους, μὴ πάντας δὲ κρίνεσθαι τοὺς ἀναστάντας· εἰ γὰρ μόνον τὸ κατὰ τὴν κρίσιν δίκαιον τῆς ἀναστάσεως ἦν αἴτιον, ἐχρῆν δήπου τοὺς μηδὲν ἡμαρτηκότας ἢ κατορθώ σαντας μηδ' ἀνίστασθαι, τοῦτ᾽ ἔστι τοὺς κομιδή νέους παῖ- δας· ἐξὸν δὲ πάντας ἀνίστασθαι, τούς τε ἄλλους καὶ δὴ καὶ τοὺς κατὰ τὴν πρώτην ἡλικίαν τελευτήσαντας, καὶ αὐτοὶ δικαιοῦσιν ὡς οὐ διὰ τὴν κρίσιν ἡ ἀνάστασις γίνεται κατὰ πρῶτον λόγον, ἀλλὰ διὰ τὴν τοῦ δημιουργήσαντος γνώμην καὶ τὴν τῶν δημιουργηθέντων φύσιν. XV. 66. Αρκούσης δὲ καὶ μόνης τῆς ἐπὶ τῇ γενέσει τῶν ἀνθρώπων θεωρουμένης αἰτίας δεῖξαι τὴν ἀνάστασιν κατὰ φυσικὴν ἀκολουθίαν ἑπομένην τοῖς διαλυθεῖσι σώμασι, δί- καιον ἴσως πρὸς μηδὲν ἀποκνῆσαι τῶν προτεθέντων, ἀκο- λούθως δὲ τοῖς εἰρημένοις καὶ τὰς ἐξ ἑκάστου τῶν ἑπομένων ἀφορμὰς ὑποδείξαι τοῖς ἐξ αὐτῶν συνιδεῖν μὴ δυναμένοις, καὶ πρό γε τῶν ἄλλων τὴν τῶν γενομένων ἀνθρώπων φύ- ἐπὶ τὴν αὐτὴν ἄγουσαν ἔννοιαν καὶ τὴν ἴσην παρέχου σιν, D 72 ATHENAGORE ATHENIENSIS • A σαν περὶ τῆς ἀναστάσεως πίστιν. 67. Εἰ γὰρ πᾶσα κοινῶς ἡ τῶν ἀνθρώπων φύσις ἐκ ψυχῆς ἀθανάτου καὶ τοῦ κατὰ τὴν γένεσιν αὐτῇ συναρμοσθέντος σώματος ἔχει τὴν σύστα σιν, καὶ μήτε τῇ φύσει τῆς ψυχῆς καθ᾿ ἑαυτὴν μήτε τῇ φύσει τοῦ σώματος χωρὶς ἀπεκλήρωσε θεὸς τὴν τοιάνδε γένεσιν ἢ τὴν ζωὴν καὶ τὸν σύμπαντα βίον, ἀλλὰ τοῖς ἐκ τούτων γενομένοις ἀνθρώποις, ἵν᾿ ἐξ ὧν γεννῶνται καὶ ζῶσι δια- βιώσαντες εἰς ἕν τι καὶ κοινὸν καταλήξωσι τέλος, δεῖ πάν τως ἑνὸς ὄντος ἐξ ἀμφοτέρων ζώου, τοῦ καὶ πάσχοντος ὁπόσα πάθη ψυχῆς καὶ ὁπόσα του σώματος, ἐνεργοῦντός τε καὶ πράττοντος ὑπόσα τῆς αἰσθητικῆς ἢ τῆς λογικῆς δεῖται κρίσεως, πρὸς ἕν τι τέλος ἀναφέρεσθαι πάντα τὸν ἐκ τούτων εἱρμόν, ἵνα πάντα καὶ διὰ πάντων συντρέχῃ πρὸς μίαν ἁρμονίαν καὶ τὴν αὐτὴν συμπάθειαν, ἀνθρώπου γένε σις, ανθρώπου φύσις, ἀνθρώπου ζωή, ἀνθρώπου πράξεις καὶ πάθη, καὶ βίος καὶ τὸ τῇ φύσει προσῆκον τέλος. 68. Εἰ δὲ μία τίς ἐστιν ἁρμονία του ζώου παντὸς καὶ συμπάθεια, καὶ τῶν ἐκ ψυχῆς φυομένων καὶ τῶν διὰ τοῦ σώματος ἐπιτε- λουμένων, ἓν εἶναι δεῖ καὶ τὸ ἐπὶ πᾶσι τούτοις τέλος. Ἓν δὲ τέλος ἔσται κατ' ἀλήθειαν, τοῦ αὐτοῦ ζώου κατὰ τὴν ἑαυ τοῦ σύστασιν ὄντος, οὗπέρ ἐστι τέλος τὸ τέλος. Τὸ αὐτὸ δὲ ζῶον ἔσται καθαρῶς, τῶν αὐτῶν ὄντων πάντων ἐξ ὧν ὡς μερῶν τὸ ζῶον. 69. Τὰ αὐτὰ δὲ κατὰ τὴν ἰδιάζουσαν ἕνωσιν ἔσται, τῶν διαλυθέντων πάλιν ἑνωθέντων πρὸς τὴν τοῦ ζώου σύστασιν. Ἡ δὲ τῶν αὐτῶν ἀνθρώπων σύ στασις ἐξ ἀνάγκης ἑπομένην δείκνυσι τὴν τῶν νεκρωθέντων καὶ διαλυθέντων σωμάτων ἀνάστασιν ταύτης γὰρ χωρὶς οὔτ᾽ ἂν ἑνωθείη τὰ αὐτὰ μέρη κατὰ φύσιν ἀλλήλοις, οὔτ᾽ ἂν συσταίη τῶν αὐτῶν ἀνθρώπων ἡ φύσις. 70. Εἰ δὲ καὶ νοῦς καὶ λόγος δέδοται τοῖς ἀνθρώποις πρὸς διάκρισιν νοητῶν, οὐκ οὐσιῶν μόνον ἀλλὰ καὶ τῆς τοῦ δόντος ἀγα- θότητος και σοφίας καὶ δικαιοσύνης, ἀνάγκη, διαμενόντων εν кат DE RESURRECTIONE MORTUORUM. 73 αν ὧν ἕνεκεν ἡ λογικὴ δέδοται κρίσις, καὶ αὐτὴν διαμένειν τὴν ἐπὶ τούτοις δοθεῖσαν κρίσιν. 71. Ταύτην δὲ διαμένειν ἀδύ νατον, μὴ τῆς δεξαμένης αὐτὴν καὶ τῆς ἐν οἷς ἐστι διαμενού- σης φύσεως. Ὁ δὲ καὶ νοῦν καὶ λόγον δεξάμενός ἐστιν ἄνθρωπος, οὐ ψυχὴ καθ᾿ ἑαυτήν. Ανθρωπον ἄρα δεῖ τὸν ἐξ ἀμφοτέρων ὄντα διαμένειν εἰς ἀεί. Τοῦτον δὲ ἀδύνατον διαμένειν, μὴ ἀνιστάμενον. ᾿Αναστάσεως γὰρ μὴ γινομέ- νης, οὐκ ἂν ἡ τῶν ἀνθρώπων ὡς ἀνθρώπων διαμένοι φύ σις. 72. Τῆς δὲ τῶν ἀνθρώπων φύσεως μὴ διαμενούσης, μάτην μὲν ἡ ψυχὴ συνήρμοσται τῇ τοῦ σώματος ἐνδείᾳ καὶ τοῖς τούτου πάθεσι, μάτην δὲ τὸ σῶμα πεπέδηται πρὸς τὸ τυγχάνειν ὧν ὀρέγεται, ταῖς τῆς ψυχῆς ἡνίαις ὑπεῖκον καὶ χαλιναγωγούμενον, μάταιος δὲ ὁ νοῦς, ματαία δὲ φρόνησις, καὶ δικαιοσύνης παρατήρησις, ἢ καὶ πάσης ἀρετῆς ἄσκησις, καὶ νόμων θέσις καὶ διάταξις, καὶ συνόλως εἰπεῖν πᾶν ὅτι περ ἐν ἐν ἀνθρώποις καὶ δι' ἀνθρώπους καλόν, μᾶλλον δὲ καὶ αὐτὴ τῶν ἀνθρώπων ἡ γένεσίς τε καὶ φύσις. 73. Εἰ δὲ πάντων καὶ πανταχόθεν ἀπελήλαται τῶν ἔργων τοῦ Θεοῦ καὶ τῶν ὑπ᾽ ἐκεῖνον διδομένων δωρεῶν τὸ μάταιον, δεῖ πάντως τῷ τῆς ψυχῆς ἀτελευτήτῳ συνδιαιωνίζειν τὴν τοῦ σώματος διαμονὴν κατὰ τὴν οἰκείαν φύσιν. XVI. 74. Ξενιζέσθω δὲ μηδεὶς εἰ τὴν θανάτῳ καὶ φθο- ρᾷ διακοπτομένην ζωὴν ὀνομάζομεν διαμονήν, λογιζόμενος ὡς οὐχ εἷς τοῦ προσρήματος ὁ λόγος, οὐχ ἓν τῆς διαμονῆς τὸ μέτρον, ὅτι μηδὲ τῶν διαμενόντων φύσις μία. 75. Εἴπερ γὰρ κατὰ τὴν οἰκείαν φύσιν ἕκαστον τῶν διαμενόντων ἔχει τὴν διαμονήν, οὔτ᾽ ἐπὶ τῶν καθαρῶς ἀφθάρτων καὶ ἀθανά των εὕροι τις ἂν ἐσάζουσαν τὴν διαμονήν, τῷ μηδὲ τὰς οὐ- σίας τῶν κρειττόνων συνεξισοῦσθαι ταῖς καθ᾽ ὑπόβασιν διαφερούσαις, οὔτ᾽ ἐπὶ τῶν ἀνθρώπων τὴν ὁμαλὴν ἐκείνην τὴν ἀμετάβλητον ἐπιζητεῖν ἄξιον, ἅτε δὴ τῶν μὲν ἐξ ἀρχῆς γενομένων ἀθανάτων καὶ διαμενόντων μόνῃ τῇ γνώμη τοῦ OUT υτ 74 ATHENAGORÆ ATHENIENSIS ποιήσαντος ἀτελευτήτως, τῶν δὲ ἀνθρώπων κατὰ μὲν τὴν ψυχὴν ἀπὸ γενέσεως ἐχόντων τὴν ἀμετάβλητον διαμονήν, κατὰ δὲ τὸ σῶμα προσλαμβανόντων ἐκ μεταβολῆς τὴν ἀφθαρσίαν· 76. ὅπερ ὁ τῆς ἀναστάσεως λόγος βούλεται πρὸς ἣν ἀποβλέποντες, τήν τε διάλυσιν τοῦ σώματος, ὡς ἑπομένην τῷ μετ' ἐνδείας καὶ φθορᾶς ζωή, περιμένομεν, καὶ μετὰ ταύτην τὴν μετ᾿ ἀφθαρσίας ἐλπίζομεν διαμονήν, οὔτε τῇ τῶν ἀλόγων τελευτῇ συνεξισοῦντες τὴν ἡμετέραν τελευ- τήν, οὔτε τῇ τῶν ἀθανάτων διαμονῇ τὴν τῶν ἀνθρώπων διαμονήν, ἵνα μὴ λάθωμεν ταύτῃ συνεξισοῦντες καὶ τὴν τῶν ἀνθρώπων φύσιν καὶ ζωὴν οἷς μὴ προσῆκεν. 77. Οὐ τοί- νυν ἐπὶ τούτῳ δυσχεραίνειν ἄξιον, εἴ τις ανωμαλία θεωρεί ται περὶ τὴν τῶν ἀνθρώπων διαμονήν, οὐδ᾽ ἐπειδὴ χωρι- σμὸς ψυχῆς ἀπὸ τῶν τοῦ σώματος μερῶν καὶ μορίων διάλυ σις τὴν συνεχῆ διακόπτει ζωήν, διὰ τοῦτ᾽ ἀπογινώσκειν χρὴ τὴν ἀνάστασιν. Οὐδὲ γὰρ ἐπειδὴ τὴν κατὰ συναίσθησιν ζωὴν διακόπτειν δοκοῦσιν αἱ κατὰ τὸν ὕπνον φυσικῶς ἐγε γινόμεναι παρέσεις τῶν αἰσθήσεων καὶ τῶν φυσικῶν δυνά- μεων, ἰσομέτροις χρόνου διαστήμασιν ὑπνούντων τῶν ἀν- θρώπων καὶ τρόπον τινὰ πάλιν ἀναβιωσκόντων, τὴν αὐτὴν παραιτούμεθα ζωὴν λέγειν παρ᾽ ἣν αἰτίαν, οἶμαι, τινὲς ἀδελφὸν τοῦ θανάτου τὸν ὕπνον ὀνομάζουσιν, οὐχ ὡς ἐκ τῶν αὐτῶν προγόνων ἢ πατέρων φύντας γενεαλογοῦντες, ἀλλ᾽ ὡς τῶν ὁμοίων παθῶν τοῖς τε θανοῦσι καὶ τοῖς ὑπνου- σιν ἐγγινομένων, ἕνεκά γε τῆς ἠρεμίας καὶ τοῦ μηδενὸς ἐπαισθάνεσθαι τῶν παρόντων ἢ γινομένων, μᾶλλον δὲ μηδὲ τοῦ εἶναι καὶ τῆς ἰδίας ζωῆς. 78. Εἴπερ οὖν τὴν τῶν ἀν- θρώπων ζωὴν τοσαύτης γέμουσαν ἀνωμαλίας ἀπὸ γενέσεως μέχρι διαλύσεως, καὶ διακοπτομένην πᾶσιν οἷς προείπομεν, οὐ παραιτούμεθα τὴν αὐτὴν λέγειν ζωήν, οὐδὲ τὴν ἐπέκεινα τῆς διαλύσεως ζωήν, ἥτις ἑαυτῇ συνεισάγει τὴν ἀνάστασιν, ἀπογινώσκειν ὀφείλομεν, κἂν ἐπὶ ποσὸν διακόπτηται τῷ χωρισμῷ τῆς ψυχῆς ἀπὸ τοῦ σώματος. DE RESURRECTIONE MORTUORUM. 75 των. XVII. 79. Αὕτη γὰρ τῶν ἀνθρώπων ἡ φύσις, ἄνωθεν καὶ κατὰ γνώμην του ποιήσαντος συγκεκληρωμένην ἔχουσα τὴν ἀνωμαλίαν, ἀνώμαλον ἔχει τὴν ζωὴν καὶ τὴν διαμονήν, ποτὲ μὲν ὕπνῳ ποτὲ δὲ θανάτῳ διακοπτομένην καὶ ταῖς καθ᾿ ἑκάστην ἡλικίαν μεταβολαῖς, οὐκ ἐμφαινομένων ἐναργῶς τοῖς πρώτοις τῶν ὕστερον ἐπιγινομένων. 80. Ἢ τίς ἂν ἐπίστευσεν, μὴ τῇ πείρᾳ δεδιδαγμένος, ἐν ὁμοιομερεῖ καὶ διαπλάστῳ τῷ σπέρματι τοσούτων καὶ τηλικούτων ἀποκεῖ σθαι δυνάμεων ἢ τῶν ταύτῃ ἐπισυνισταμένων καὶ πηγνυμέ- νων ὄγκων διαφοράν, ὀστέων φημὶ καὶ νεύρων καὶ χόνδρων, ἔτι δὲ καὶ μυῶν καὶ σαρκῶν καὶ σπλάγχνων καὶ τῶν λοιπῶν τοῦ σώματος μερῶν ; 81. Οὔτε γὰρ ἐν ὑγροῖς ἔτι τοῖς σπέρ- μασι τούτων ἔστιν ἰδεῖν οὐδέν, οὔτε μὴν τοῖς νηπίοις ἐμ- φαίνεταί τι τῶν τοῖς τελείοις ἐπιγινομένων, ἢ τῇ τῶν τελείων ἡλικίᾳ τὰ τῶν παρηβηκότων, ἢ τούτοις τὰ τῶν γεγηρακό 82. ᾿Αλλὰ δὴ καίτοι τῶν εἰρημένων τινῶν μὲν οὔθ᾽ ὅλως τινῶν δὲ ἀμυδρῶς ἐμφαινόντων τὴν φυσικὴν ἀκολου θίαν καὶ τὰς τῇ φύσει τῶν ἀνθρώπων ἐπιγινομένας μετα- βολάς, ὅμως ἴσασιν ὅσοι μὴ τυφλώττουσιν ὑπὸ κακίας ἢ ῥᾳθυμίας περὶ τὴν τούτων κρίσιν, ὅτι δεῖ πρῶτον μὲν γενέ- σθαι τῶν σπερμάτων καταβολήν, διαρθρωθέντων δὲ τούτων καθ' ἕκαστον μέρος και μόριον καὶ προελθόντων εἰς φῶς τῶν κυηθέντων ἐπιγίνεται μὲν ἡ κατὰ τὴν πρώτην ἡλικίαν αὔξησις, ἥ τε κατ' αὔξησιν τελείωσις, τελειωθέντων δὲ ὕφεσις τῶν φυσικῶν δυνάμεων μέχρι γήρως, εἶτα πεπονηκότων τῶν σωμάτων ἡ διάλυσις. 83. Ὥσπερ οὖν ἐπὶ τούτῳ, οὔτε τοῦ σπέρματος ἐγγεγραμμένην ἔχοντος τὴν τῶν ἀνθρώπων ζωὴν ἢ μορφὴν οὔτε τῆς ζωῆς τὴν εἰς τὰς πρώτας ἀρχὰς διάλυσιν, ὁ τῶν φυσικῶς γενομένων εἱρμὸς παρέχει τὴν πίστιν τοῖς οὐκ ἐξ αὐτῶν τῶν φαινομένων ἔχουσι τὸ πιο στὸν, πολὺ μᾶλλον ὁ λόγος ἐκ τῆς φυσικῆς ἀκολουθίας ἀνιχνεύων τὴν ἀλήθειαν πιστοῦται τὴν ἀνάστασιν, ἀσφα 76 ATHENAGÒRÆ ATHENIENSIS λέστερος ὢν καὶ κρείττων τῆς πείρας πρὸς πίστωσιν ἀλη θείας. XVIII. 84. Τῶν πρώην ἡμῖν εἰς ἐξέτασιν προτεθέντων λόγων καὶ τὴν ἀνάστασιν πιστουμένων πάντες μέν εἰσιν ὁμογενεῖς, ὡς ἐκ τῆς αὐτῆς φύντες ἀρχῆς ἀρχὴ γὰρ αὐ τοῖς ἡ τῶν πρώτων ἀνθρώπων ἐκ δημιουργίας γένεσις· ἀλλ᾽ οἱ μὲν ἐξ αὐτῆς κρατύνονται τῆς πρώτης ἀρχῆς ἐξ ἧσπερ ἔφυσαν, οἱ δέ, παρεπόμενοι τῇ τε φύσει καὶ τῷ βίῳ τῶν ἀνθρώπων, ἐκ τῆς τοῦ θεοῦ περὶ ἡμᾶς προνοίας λαμ- βάνουσι τὴν πίστιν· ἡ μὲν γὰρ αἰτία, καθ᾽ ἣν καὶ δι᾽ ἣν γεγόνασιν ἄνθρωποι, συνεζευγμένη τῇ φύσει τῶν ἀνθρώ πων, ἐκ δημιουργίας ἔχει τὴν ἰσχύν, ὁ δὲ τῆς δικαιοσύνης λόγος, καθ᾿ ὃν κρίνει θεὸς τοὺς εὖ ἢ κακώς βεβιωκότας ἀνθρώπους, ἐκ τοῦ τούτων τέλους· φύονται μὲν γὰρ ἐκεῖ θεν, ἤρτηνται δὲ μᾶλλον τῆς προνοίας. 85. Δεδειγμένων δὲ ἡμῖν τῶν πρώτων ὡς οἷόν τε, καλῶς ἂν ἔχοι καὶ διὰ τῶν ὑστέρων δεῖξαι τὸ προκείμενον, λέγω δὲ διὰ τῆς ὀφειλομέ νης ἑκάστῳ τῶν ἀνθρώπων κατὰ δικαίαν κρίσιν τιμῆς ἢ δίκης καὶ τοῦ κατὰ τὸν ἀνθρώπινον βίον τέλους, αὐτῶν δὲ τούτων προτάξαι τὸν κατὰ φύσιν ἡγούμενον, καὶ πρῶτόν γε διασκέψασθαι τὸν περὶ τῆς κρίσεως λόγον τοσοῦτον μόνον ὑπειπόντας, φροντίδι τῆς προσηκούσης τοῖς προκει μένοις ἀρχῆς καὶ τάξεως, ὅτι δεῖ τοὺς ποιητὴν τὸν θεὸν τοῦδε τοῦ παντὸς παραδεξαμένους τῇ τούτου σοφίᾳ καὶ δικαιοσύνῃ τὴν τῶν γενομένων ἁπάντων ἀνατιθέναι φυλα- κήν τε καὶ πρόνοιαν, εἴ γε ταῖς ἰδίαις ἀρχαῖς παραμένειν ἐθέλοιεν, ταῦτα δὲ περὶ τούτων φρονοῦντας μηδὲν ἡγεῖσθαι μήτε τῶν κατὰ γῆν μήτε τῶν κατ' οὐρανὸν ἀνεπιτρόπουτον μηδ' ἀπρονόητον, ἀλλ' ἐπὶ πᾶν ἀφανες ομοίως καὶ φαινόμε νον, μικρόν τε καὶ μείζον, διήκουσαν γινώσκειν τὴν παρὰ τοῦ ποιήσαντος ἐπιμέλειαν. 86. Δεῖται γὰρ πάντα τὰ γε- νόμενα τῆς παρὰ τοῦ ποιήσαντος ἐπιμελείας, ἰδίως δὲ ἕκα DE RESURRECTIONE MORTUORUM. 77 στον καθ' ὃ πέφυκε καὶ πρὸς ὃ πέφυκεν ἀχρείου γὰρ οἶμαι φιλοτιμίας τὸ κατάγειν ἢ διαιρεῖν νῦν ἢ τὸ πρόσφορον ἑκάστῃ φύσει καταλέγειν ἐθέλειν. Ὅ γε μὴν ἄνθρωπος, περὶ οὗ νῦν πρόκειται λέγειν, ὡς μὲν ἐνδεὴς δεῖται τροφῆς, ὡς δὲ θνητὸς διαδοχῆς, ὡς δὲ λογικός δίκης. 87. Εἰ δὲ τῶν εἰρημένων ἕκαστόν ἐστιν ἀνθρώπῳ κατά φύσιν, καὶ δεῖται μὲν τροφῆς διὰ τὴν ζωήν, δεῖται δὲ διαδοχῆς διὰ τὴν τοῦ γένους διαμονήν, δεῖται δὲ δίκης διὰ τὸ τῆς τροφῆς καὶ τῆς διαδοχῆς ἔννομον, ἀνάγκη δήπου, τῆς τροφῆς καὶ τῆς διαδοχῆς ἐπὶ τὸ συναμφότερον φερομένης, ἐπὶ τοῦτο φέρε σθαι καὶ τὴν δίκην, λέγω δὲ συναμφότερον τὸν ἐκ ψυχῆς καὶ σώματος ἄνθρωπον, καὶ τὸν τοιοῦτον ἄνθρωπον γίνε- σθαι πάντων τῶν πεπραγμένων ὑπόδικον, τήν τε ἐπὶ τού τοις δέχεσθαι τιμὴν ἢ τιμωρίαν. 88. Εἰ δὲ κατὰ τοῦ συν- αμφοτέρου φέρει τὴν ἐπὶ τοῖς εἰργασμένοις δίκην ἡ δικαία κρίσις, καὶ μήτε τὴν ψυχὴν μόνην δεῖ κομίσασθαι τὰ ἐπί χειρα τῶν μετὰ τοῦ σώματος εἰργασμένων (ἀπροσπαθὴς γὰρ αὕτη καθ' ἑαυτὴν τῶν περὶ τὰς σωματικὰς ἡδονὰς ἢ τροφὰς καὶ θεραπείας γινομένων πλημμελημάτων) μήτε τὸ σώμα μόνον ἄκριτον γὰρ τοῦτο καθ' ἑαυτὸ νόμου καὶ δί- κης), ὁ δὲ ἐκ τούτων ἄνθρωπος τὴν ἐφ᾽ ἑκάστῳ τῶν εἰρ- γασμένων αὐτῷ δέχεται κρίσιν, τοῦτο δὲ οὔτε κατὰ τήνδε τὴν ζωὴν εὑρίσκει συμβαῖνον ὁ λόγος (οὐ γὰρ σώζεται τὸ κατ᾽ ἀξίαν ἐν τῷ παρόντι βίῳ, διὰ τὸ πολλοὺς μὲν ἀνέους καὶ πᾶσαν ἀνομίαν καὶ κακίαν ἐπιτηδεύοντας μέχρι τελευτῆς διατελεῖν κακῶν ἀπειράτους, καὶ τοὐναντίον τοὺς κατὰ πᾶ- σαν ἀρετὴν ἐξητασμένον τὸν ἑαυτῶν βίον ἐπιδειξαμένους ἐν ὀδύναις ζῆν, ἐν ἐπηρείαις, ἐν συκοφαντίαις, αἰκίαις τε καὶ παντοίαις κακοπαθείαις) οὔτε δὲ μετὰ θάνατον (οὐδὲ γὰρ ἔστιν ἔτι τὸ συναμφότερον, χωριζομένης μὲν τῆς ψυχῆς ἀπὸ τοῦ σώματος, σκεδαννυμένου δὲ καὶ αὐτοῦ τοῦ σώματος εἰς ἐκεῖνα πάλιν ἐξ ὧν συνεφορήθη, καὶ μηδὲν ἔτι σώζοντος τῆς 78 ATHENAGORE ATHENIENSIS ка προτέρας φυῆς ἢ μορφῆς, ἢ πού γε τὴν μνήμην τῶν πε- πραγμένων), εὔδηλον παντὶ τὸ λειπόμενον, ὅτι δεῖ κατὰ τὸν ἀπόστολον τό φθαρτὸν τοῦτο καὶ σκεδαστὸν ἐνδύσασθαι ἀφθαρσίαν, ἵνα, ζωοποιηθέντων ἐξ ἀναστάσεως τῶν νεκρω θέντων καὶ πάλιν ἑνωθέντων τῶν κεχωρισμένων ἢ καὶ πάντη διαλελυμένων, ἕκαστος κομίσηται δικαίως ἃ διὰ τοῦ σώματος ἔπραξεν, εἴτε ἀγαθὰ εἴτε κακά. a α γε ΧΙΧ. 89. Πρὸς μὲν οὖν τοὺς ὁμολογοῦντας τὴν πρό- νοιαν καὶ τὰς αὐτὰς ἡμῖν παραδεξαμένους ἀρχάς, εἶτα τῶν οἰκείων ὑποθέσεων οὐκ οἶδ᾽ ὅπως ἐκπίπτοντας, τοιούτοις χρήσαιτ᾽ ἄν τις λόγοις καὶ πολλῷ πλείοσι τούτων, εἴ πλατύνειν ἐθέλοι τὰ συντόμως καὶ κατ᾽ ἐπιδρομὴν εἰρημένα. 90. Πρὸς δέ γε τοὺς περὶ τῶν πρώτων διαφερομένους ἴσως ἂν ἔχοι καλῶς ἑτέραν ὑποθέσθαι πρὸ τούτων ἀρχήν, συν- διαποροῦντας αὐτοῖς περὶ ὧν δοξάζουσι, καὶ τοιαῦτα συν- διασκεπτομένους, ἆρά γε πάντη καθάπαξ ἡ τῶν ἀνθρώπων παρῶπται ζωὴ καὶ σύμπας ὁ βίος, ζύφος δέ τις βαθὺς κατακέχυται τῆς γῆς, ἀγνοίᾳ καὶ σιγῇ κρύπτων αὐτούς τε τοὺς ἀνθρώπους καὶ τὰς τούτων πράξεις, ἢ πολὺ τούτων ἀσφαλέστερον τὸ δοξάζειν ὅτι τοῖς ἑαυτοῦ ποιήμασιν ἐφέ- στηκεν ὁ ποιήσας, πάντων τῶν ὁπωσοῦν ὄντων ἢ γινομέ νων ἔφορος, ἔργων τε καὶ βουλευμάτων κριτής. 91. Εἰ μὲν γὰρ μηδεμία μηδαμοῦ τῶν ἀνθρώποις πεπραγμένων γίνοιτο κρίσις, οὐδὲν ἕξουσι πλεῖον τῶν ἀλόγων ἄνθρωποι· μᾶλλον δὲ κακείνων πράξουσιν ἀθλιώτερον, οἱ τὰ πάθη δουλαγωγοῦντες καὶ φροντίζοντες εὐσεβείας καὶ δικαιοσύ νης ἢ τῆς ἄλλης ἀρετῆς, ὁ δὲ κτηνώδης βίος ἄριστος, ἀρετὴ δὲ ἀνόητος, δίκης δὲ ἀπειλὴ γέλως πλατύς, τὸ δὲ πᾶσαν θεραπεύειν ἡδονὴν ἀγαθὸν τὸ μέγιστον, δόγμα δὲ κοινὸν τούτων ἁπάντων καὶ νόμος εἰς τὸ τοῖς ἀκολάστοις καὶ λάγνοις φίλον Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀπο- Θνήσκομεν. Τοῦ γὰρ τοιούτου βίου τέλος οὐδὲ ἡδονὴ Ο DE RESURRECTIONE MORTUORUM. 79 } κατά τινας, ἀλλ᾽ ἀναισθησία παντελής. 92. Εἰ δέ ἐστί τις τῷ ποιήσαντι τοὺς ἀνθρώπους τῶν ἰδίων ποιημάτων φρον- τὶς καὶ σώζεται που τῶν εὖ ἢ κακῶς βεβιωμένων ἡ διάκρι- σις, ἤτοι κατὰ τὸν παρόντα βίον, ζώντων ἔτι τῶν κατ' ἀρε τὴν ἢ κακίαν βεβιωκότων, ἢ μετὰ θάνατον, ἐν χωρισμῷ καὶ διαλύσει τυγχανόντων. ᾿Αλλὰ κατ' οὐδέτερον τῶν εἰρη- μένων εὑρεῖν δυνατὸν σωζομένην τὴν δικαίαν κρίσιν· οὔτε γὰρ οἱ σπουδαῖοι κατὰ τὴν παροῦσαν ζωὴν φέρονται τὰ τῆς ἀρετῆς ἐπίχειρα, οὔτε μὴν οἱ φαῦλοι τὰ τῆς κακίας. 93. Παρίημι γὰρ λέγειν ὅτι, σωζομένης τῆς φύσεως ἐν ᾗ νῦν ἐσμεν, οὔθ᾽ ἡ θνητὴ φύσις ἐνεγκεῖν οἵα τε τὴν σύμμετρον δίκην πλειόνων ἢ βαρυτέρων φερομένων πλημμελημάτων. Ο τε γὰρ μυρίους ἐπὶ μυρίοις ἀνελὼν ἀδίκως λῃστὴς ἢ δυνάστης ἢ τύραννος οὐκ ἂν ἑνὶ θανάτῳ λύσειε τὴν ἐπὶ τούτοις δίκην· ὅ τε μηδὲν περὶ Θεοῦ δοξάζων ἀληθές, ὕβρει δὲ πάσῃ καὶ βλασφημίᾳ συζῶν, καὶ παρορῶν μὲν τὰ θεῖα, καταλύων δὲ νόμους, ὑβρίσας δὲ παῖδας ὁμοῦ καὶ γυναῖκας, κατασκάψας δὲ πόλεις ἀδίκως, ἐμπρήσας δὲ οἴκους μετὰ τῶν ἐνοικούντων καὶ δηϊώσας χώραν, καὶ τούτοις συναφα- νίσας δήμους καὶ λαοὺς ἢ καὶ σύμπαν ἔθνος, πῶς ἂν ἐν τῷ φθαρτῷ σώματι πρὸς τὴν τούτοις σύμμετρον ἀρκέσειε δίκην, προλαμβάνοντος τοῦ θανάτου τὸ κατ' αξίαν καὶ μηδὲ πρὸς ἕν τι τῶν εἰργασμένων τῆς θνητῆς ἐξαρκούσης φύσεως; Οὔτ᾽ οὖν κατὰ τὴν παροῦσαν ζωὴν ἡ κατ᾽ ἀξίαν δείκνυται κρίσις οὔτε μετὰ θάνατον. ทุ αν ΧΧ. 94. Ἤτοι γὰρ παντελής ἐστι σβέσις τῆς ζωῆς ὁ θάνατος, συνδιαλυομένης τῷ σώματι τῆς ψυχῆς καὶ συνδια- φθειρομένης, ἢ μένει μὲν καθ᾿ ἑαυτὴν ἄλυτος ἡ ψυχή, ἀσκέ- δαστος, ἀδιάφθορος, φθείρεται δὲ καὶ διαλύεται τὸ σῶμα, οὐδεμίαν ἔτι σῶζον οὔτε μνήμην τῶν εἰργασμένων οὔτ᾽ αἴσθησιν τῶν ἐπ' αὐτῇ παθημάτων. 95. Σβεννυμένης μὲν γὰρ παντελῶς τῆς τῶν ἀνθρώπων ζωῆς, οὐδεμία φανήσε D 80 ATHENAGORE ATHENIENSIS ται τῶν ἀνθρώπων οὐ ζώντων φροντίς, οὐ τῶν κατ᾿ ἀρετὴν ἢ κακίαν βεβιωκότων ἡ κρίσις, ἐπεισκυκληθήσεται δὲ πάλιν τὰ τῆς ἀνόμου ζωῆς καὶ τῶν ταύτῃ συνεπομένων τόπων τὸ σμήνος, τό τε τῆς ἀνομίας ταύτης κεφάλαιον ἀθεότητος. 96. Εἰ δὲ φθείροιτο μὲν τὸ σῶμα καὶ χωροίη πρὸς τὸ συγ- γενὲς τῶν λελυμένων ἕκαστον, μένοι δὲ ἡ ψυχὴ καθ᾿ ἑαυτὴν ὡς ἄφθαρτος, οὐδ᾽ οὕτως ἕξει χώραν ἡ κατ' αὐτῆς κρίσις, μὴ προσούσης δικαιοσύνης· ἐπειδὴ μηδὲ θεμιτὸν ὑπολαμ βάνειν ἐκ Θεοῦ καὶ παρὰ Θεοῦ γίνεσθαί τινα κρίσιν, ᾗ μὴ πρόσεστι τὸ δίκαιον. 97. Οὐ πρόσεστι δὲ τῇ κρίσει τὸ δί- καιον, μὴ σωζομένου τοῦ διαπραξαμένου τὴν δικαιοσύνην ἢ τὴν ἀνομίαν· ὁ γὰρ διαπραξάμενος ἕκαστον τῶν κατὰ τὸν βίον ἐφ᾽ οἷς ἡ κρίσις ἄνθρωπος ἦν, οὐ ψυχὴ καθ' ἑαυτήν. Τὸ δὲ σύμπαν εἰπεῖν, ὁ λόγος οὗτος ἐπ᾽ οὐδενὸς φυλάξει τὸ δίκαιον. XXI. 98. Κατορθωμάτων τε γὰρ τιμωμένων, ἀδικηθή σεται τὸ σῶμα σαφῶς ἐκ τοῦ κοινωνῆσαι μὲν τῇ ψυχῇ τῶν ἐπὶ τοῖς σπουδαζομένοις πόνων, μὴ κοινωνῆσαι δὲ τῆς ἐπὶ τοῖς κατορθωθεῖσι τιμῆς, καὶ συγγνώμης μὲν τυγχάνειν πολλάκις τὴν ψυχὴν ἐπί τινων πλημμελημάτων διὰ τὴν τοῦ σώματος ἔνδειάν τε καὶ χρείαν, ἐκπίπτειν δὲ αὐτὸ τὸ σῶμα τῆς ἐπὶ τοῖς κατορθωθεῖσι κοινωνίας, ὑπὲρ ὧν τοὺς. ἐν τῇ ζωῇ συνδιήνεγκε πόνους. 99. Καὶ μὴν καὶ πλημ μελημάτων κρινομένων οὐ σώζεται τῇ ψυχῇ τὸ δίκαιον, εἴ γε μόνη τίνοι δίκην ὑπὲρ ὧν ἐνοχλοῦντος τοῦ σώματος καὶ πρὸς τὰς οἰκείας ὀρέξεις ἢ κινήσεις ἕλκοντος ἐπλημμέλη- σεν, ποτὲ μὲν κατὰ συναρπαγὴν καὶ κλοπήν, ποτὲ δὲ κατὰ τινα βιαιοτέραν ὁλκήν, ἄλλοτε δὲ κατὰ συνδρομὴν ἐν χάρι- τος μέρει καὶ θεραπείας τῆς τούτου συστάσεως. 100. Ἢ πῶς οὐκ ἄδικον τὴν ψυχὴν κρίνεσθαι καθ' ἑαυτὴν ὑπὲρ ὧν οὐδ᾽ ἡντινοῦν ἔχει κατὰ τὴν ἑαυτῆς φύσιν οὐκ ὄρεξιν, οὐ κίνησιν, οὐχ ὁρμήν, οἷον λαγνείας ἢ βίας ἢ πλεονεξίας ἢ * ทุ DE RESURRECTIONE MORTUORUM. 81 α ἀδικίας καὶ τῶν ἐπὶ τούτοις ἀδικημάτων ; 101. Εἰ γὰρ τὰ πλεῖστα τῶν τοιούτων γίνεται κακῶν ἐκ τοῦ μὴ κατακρατεῖν τοὺς ἀνθρώπους τῶν ἐνοχλούντων παθῶν, ἐνοχλοῦνται δὲ ὑπὸ τῆς τοῦ σώματος ἐνδείας καὶ χρείας καὶ τῆς περὶ τοῦτο σπουδῆς καὶ θεραπείας (τούτων γὰρ ἕνεκεν πᾶσα ἡ κτῆσις καὶ πρὸ ταύτης ἡ χρῆσις, ἔτι δὲ γάμος καὶ ὅσαι κατὰ τὸν βίον πράξεις, ἐν οἷς καὶ περὶ ἃ θεωρεῖται τό τε πλημμελὲς καὶ τὸ μὴ τοιοῦτον), ποῦ δίκαιον, ἐν οἷς πρωτοπαθεῖ τὸ σῶμα καὶ τὴν ψυχὴν ἕλκει πρὸς συμπάθειαν καὶ κοινωνίαν τῶν ἐφ᾽ ἃ δεῖται πράξεων, αὐτὴν κρίνεσθαι μόνην, καὶ τὰς μὲν ὀρέξεις καὶ τὰς ἡδονάς, ἔτι δὲ φόβους καὶ λύπας, ἐφ᾿ ὧν πᾶν τὸ μὴ μέτριον ὑπόδικον, ἀπὸ τοῦ σώματος ἔχειν τὴν κίνησιν, τὰς δὲ ἐκ τούτων ἁμαρτίας καὶ τὰς ἐπὶ τοῖς ἡμαρτημένοις τιμωρίας ἐπὶ τὴν ψυχὴν φέρεσθαι μόνην, τὴν μήτε δεομένην τοιούτου τινὸς μήτε ὀρεγομένην μήτε φοβου- μένην ἢ πάσχουσάν τι τοιοῦτον καθ᾿ ἑαυτὴν οἷον πάσχειν πέφυκεν ἄνθρωπος; 102. ᾿Αλλὰ κἂν μὴ μόνου τοῦ σώματ τος, ἀνθρώπου δὲ τῶμεν εἶναι τὰ πάθη, λέγοντες ὀρθῶς διὰ τὸ μίαν ἐξ ἀμφοτέρων εἶναι τὴν τούτου ζωήν, οὐ δήπου γε καὶ τῇ ψυχῇ ταῦτα προσήκειν φήσομεν, ὁπόταν καθαρῶς τὴν ἰδίαν αὐτῆς ἐπισκοπῶμεν φύσιν. 103. Εἰ γὰρ πάσης καθάπαξ τροφῆς ἐστιν ἀνενδεής, οὐκ ἂν ὀρεχθείη ποτὲ τού- των ὧν οὐδαμῶς δεῖται πρὸς τὸ εἶναι, οὔτ᾽ ἂν ὁρμήσειεν ἐπί τι τούτων οἷς μηδ' ὅλως χρῆσθαι πέφυκεν· ἀλλ' οὐδ᾽ ἂν λυπηθείη δι' ἀπορίαν χρημάτων ἢ κτημάτων, ὡς οὐδὲν αὐτῷ προσηκόντων. 104. Εἰ δὲ καὶ φθορᾶς ἐστι κρείττων, οὐδὲν φοβεῖται τὸ παράπαν ὡς φθαρτικὸν ἑαυτῆς· οὐ γὰρ δέδοι- κεν οὐ λιμόν, οὐ νόσον οὐ πήρωσιν οὐ λώβην οὐ πῦρ οὐ σίδηρον, ἐπεὶ μηδὲ παθεῖν ἐκ τούτων δύναταί τι βλαβερόν οὔτ᾽ ἀλγεινόν, οὐχ ἁπτομένων αὐτῆς τὸ παράπαν οὔτε σω- μάτων οὔτε σωματικῶν δυνάμεων. 105. Εἰ δὲ τὸ τὰ πάθη ταῖς ψυχαῖς ἰδιαζόντως προσάπτειν ἄτοπον, τὸ τὰς ἐκ τού- αν 82 ATHENAGORE ATHENIENSIS των ἁμαρτίας καὶ τὰς ἐπὶ ταύταις τιμωρίας ἐπὶ μόνας φέ- ρειν τὰς ψυχὰς ὑπερβαλλόντως ἄδικον καὶ τῆς τοῦ θεοῦ κρίσεως ἀνάξιον. OUT XXII. 106. Πρὸς δὲ τοῖς εἰρημένοις πῶς οὐκ ἄτοπον τὴν μὲν ἀρετὴν καὶ τὴν κακίαν μηδὲ νοηθῆναι δύνασθαι χωρὶς ἐπὶ τῆς ψυχῆς ἀνθρώπου γὰρ ἀρετὰς εἶναι γινώ- σκομεν τὰς ἀρετάς, ὡσπεροῦν καὶ τὴν ταύταις ἀντικειμένην κακίαν οὐ ψυχῆς κεχωρισμένης τοῦ σώματος καὶ καθ᾿ ἑαυ τὴν οὔσης), τὴν δ᾽ ἐπὶ τούτοις τιμὴν ἢ τιμωρίαν ἐπὶ μόνης φέρεσθαι τῆς ψυχῆς; 107. Ἢ πῶς ἄν τις καὶ νοήσειεν ἐπὶ ψυχῆς μόνης ἀνδρείαν ἢ καρτερίαν, οὐκ ἐχούσης οὐ θανά- του φόβον, οὐ τραύματος οὐ πηρώσεως οὐ ζημίας οὐκ αἰ- κίας, οὐ τῶν ἐπὶ τούτοις ἀλγημάτων ἢ τῆς ἐκ τούτων κακο- παθείας ; 108. Πῶς δὲ ἐγκράτειαν καὶ σωφροσύνην, οὐδε μιᾶς ἑλκούσης αὐτὴν ἐπιθυμίας πρὸς τροφὴν ἢ μίξιν ἢ τὰς ἄλλας ἡδονάς τε καὶ τέρψεις, οὐδ᾽ ἄλλου τινὸς οὔτ᾽ ἔσωθεν ἐνοχλοῦντος οὔτ᾽ ἔξωθεν ἐρεθίζοντος ; 109. Πῶς δὲ φρύ- νησιν, οὐχ ὑποκειμένων αὐτῇ πρακτέων καὶ μὴ πρακτέων, οὔθ' αἱρετῶν καὶ φευκτῶν, μᾶλλον δὲ μηδεμιᾶς ἐνούσης αὐτῇ κινήσεως τὸ παράπαν ἢ φυσικῆς ὁρμῆς ἐπί τι τῶν πρακτέων; 110. Ποῦ δὲ ὅλως ψυχαῖς ἡ πρὸς ἀλλήλας δικαιοσύνη προσφυής ἢ πρὸς ἄλλο τι τῶν ὁμογενῶν ἢ ἑτε- ρογενῶν, οὐκ ἐχούσαις οὔτε πόθεν οὔτε δι᾽ ὧν οὔτε πῶς ἀπονείμωσι τὸ κατ᾽ ἀξίαν ἢ κατ᾽ ἀναλογίαν ἴσον, ἐξηρημέ νης τῆς εἰς θεὸν τιμῆς, οὐδ᾽ ἄλλως ἐχούσαις ὁρμὴν ἢ κίνη σιν πρὸς χρῆσιν ἰδίων ἢ πρὸς ἀποχὴν τῶν ἀλλοτρίων, τῆς μὲν χρήσεως τῶν κατὰ φύσιν ἢ τῆς ἀποχῆς ἐπὶ τῶν χρῆσθαι πεφυκότων θεωρουμένης, τῆς δὲ ψυχῆς μήτε δεομένης τινὸς μήτε χρῆσθαί τισιν ἤ τινι πεφυκυίας, καὶ διὰ τοῦτο μήτε τῆς λεγομένης ιδιοπραγίας τῶν μερῶν ἐπὶ τῆς οὕτως ἐχούσης ψυχῆς εὑρεθῆναι δυναμένης ; XXIII. 111. Καὶ μὴν κἀκεῖνο πάντων παραλογώτατον, DE RESURRECTIONE MORTUORUM. 83 αν Επ τὸ τοὺς μὲν θεσπισθέντας νόμους ἐπ᾽ ἀνθρώπους φέρειν, τῶν δὲ νομίμως ἢ παρανόμως πεπραγμένων τὴν δίκην ἐπὶ μόνας τρέπειν τὰς ψυχάς. 112. Εἰ γὰρ ὁ τοὺς νόμους δεξάμενος οὗτος δέξαιτ᾽ ἂν δικαίως καὶ τῆς παρανομίας τὴν δίκην, ἐδέξατο δὲ τοὺς νόμους ἄνθρωπος, οὐ ψυχή καθ' ἑαυτήν, ἄνθρωπον δεῖ καὶ τὴν ὑπὲρ τῶν ἡμαρτημένων ὑπο- σχεῖν δίκην, οὐ ψυχὴν καθ᾿ ἑαυτήν· ἐπεὶ μὴ ψυχαῖς ἐνέ σπισε θεὸς ἀπέχεσθαι τῶν οὐδὲν αὐταῖς προσηκόντων, οἷον μοιχείας φόνου κλοπῆς ἁρπαγῆς τῆς κατὰ τῶν γεννησαν- των, ἀτιμίας, πάσης τε κοινῶς τῆς ἐπ᾽ ἀδικίᾳ καὶ βλάβη τῶν πέλας γινομένης ἐπιθυμίας. 113. Οὔτε γὰρ τὸ Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου ψυχαῖς μόνον ευάρμο στον, οὐ προσηκόντων αὐταῖς τῶν τοιούτων ὀνομάτων· οὐ γὰρ ψυχαί ψυχὰς γεννῶσαι τὴν τοῦ πατρὸς ἢ τῆς μητέρος οἰκειοῦνται προσηγορίαν, ἀλλ᾽ ἀνθρώπους ἄνθρωποι· οὔτε οὖν τὸ Οὐ μοιχεύσεις ἐπὶ ψυχῶν λεχθείη ποτ' ἂν ἢ νοηθείη δεόντως, οὐκ οὔσης ἐν αὐταῖς τῆς κατὰ τὸ ἄρσεν καὶ θῆλυ διαφορᾶς οὐδὲ πρὸς μιξίν τινος ἐπιτηδειότητος ἢ πρὸς ταύ- την ὀρέξεως. 114. Ορέξεως δὲ τοιαύτης οὐκ οὔσης, οὐδὲ μίξιν εἶναι δυνατόν· παρ᾽ οἷς δὲ μίξις οὐκ ἔστιν ὅλως, οὐδὲ ἔνθεσμος μίξις, ὅπερ ἐστὶν ὁ γάμος· ἐννόμου δὲ μία ξεως οὐκ οὔσης, οὐδὲ τὴν παράνομον καὶ τὴν ἐπ᾽ ἀλλοτρίᾳ γυναικὶ γινομένην ὄρεξιν ἢ μίξιν εἶναι δυνατόν, τοῦτο γάρ ἐστι μοιχεία. 115. Αλλ' οὐδὲ τὸ κλοπὴν ἀπαγορεύειν ἢ τὴν τοῦ πλείονος ἐπιθυμίαν ψυχαῖς προσφυές· οὐδὲ γὰρ δέονται τούτων, ὧν οἱ δεόμενοι διὰ τὴν φυσικὴν ἔνδειαν ἢ χρείαν κλέπτειν εἰώθασιν ἢ λῃστεύειν, οἷον χρυσὸν ἢ ἄργυ- ρον ἢ ζῶον ἢ ἄλλο τι τῶν πρὸς τροφὴν ἢ σκέπην ἢ χρῆσιν ἐπιτηδείων· ἀχρεῖον γὰρ ἀθανάτῳ φύσει πᾶν ὁπόσον τοῖς ἐνδεέσιν ὀρεκτὸν ὡς χρήσιμον. 116. Αλλ' ὁ μὲν ἐντελέ- στερος περὶ τούτων λόγος ἀφείσθω τοῖς σπουδαιότερον ἕκαστον σκοπεῖν βουλομένοις ἢ φιλοτιμότερον διαγωνίζε 84 ATHENAGORÆ ATHENIENSIS او ET αν θαι πρὸς τοὺς διαφερομένους. Ἡμῖν δὲ ἀρκούντων τῶν ἀρτίως εἰρημένων καὶ τῶν συμφώνως τούτοις τὴν ἀνάστα- σιν πιστουμένων, τὸ τοῖς αὐτοῖς ἐπὶ πλεῖον ἐνδιατρίβειν οὐκ ἔτ᾽ ἂν ἔχοι καιρόν· οὐ γὰρ τὸ μηδὲν παραλιπεῖν τῶν ἐνόντων εἰπεῖν πεποιήμενα σκοπόν, ἀλλὰ τὸ κεφαλαιωδῶς ὑποδεῖξαι τοῖς συνελθοῦσιν ἃ χρὴ περὶ ἀναστάσεως φρο- νεῖν, καὶ τῇ δυνάμει τῶν παρόντων συμμετρῆσαι τὰς ἐπὶ τοῦτο φερούσας ἀφορμάς. α XXIV. 117. Εξητασμένων δὲ ποσῶς τῶν προτεθέντων ὑπόλοιπον ἂν εἴη καὶ τὸν ἀπὸ τοῦ τέλους διασκέψασθαι λόγον, ἤδη μὲν τοῖς εἰρημένοις ἐμφαινόμενον, τοσαύτης δὲ μόνον ἐπιστασίας καὶ προσθήκης δεόμενον, ὡς μὴ δοκεῖν τι τῶν μικρῶς ἡμῖν εἰρημένων ἀμνημόνευτον καταλιπεῖν καὶ παραβλάψαι τὴν ὑπόθεσιν ἢ τὴν ἐξ ἀρχῆς γενομένην διαί- ρεσιν. 118. Τούτων τε οὖν ἕνεκεν καὶ τῶν ἐπὶ τούτοις ἐγκεισομένων καλῶς ἂν ἔχοι τοσοῦτον ἐπισημήνασθαι μό νον, ὅτι δεῖ καὶ τῶν ἐκ φύσεως συνισταμένων καὶ τῶν κατὰ τέχνην γινομένων οἰκεῖον ἑκάστου τέλος εἶναι, τοῦτό που καὶ τῆς κοινῆς πάντων ἐννοίας ἐκδιδασκούσης ἡμᾶς καὶ τῶν ἐν ὀφθαλμοῖς στρεφομένων ἐπιμαρτυρούντων. 119. Ἦ γὰρ οὐ θεωροῦμεν ἕτερόν τι τοῖς γεωργοῦσιν, ἕτερον δὲ τοῖς ἰατρεύουσιν ὑποκείμενον τέλος, καὶ πάλιν ἄλλο μέν τι τῶν ἐκ γῆς φυομένων, ἄλλο δὲ τῶν ἐπ' αὐτῆς τρεφομένων ζώων καὶ κατά τινα φυσικόν εἱρμὸν γεννωμένων; 120. Εἰ δὲ τοῦτ᾽ ἔστιν ἐναργὲς καὶ δεῖ πάντως ταῖς φυσικαῖς ἢ τεχνι καῖς δυνάμεσι καὶ ταῖς ἐκ τούτων ἐνεργείαις τὸ κατὰ φύσιν ἕπεσθαι τέλος, ἀνάγκη πᾶσα καὶ τὸ τῶν ἀνθρώπων τέλος, ὡς ἰδιαζούσης ἂν φύσεως, ἐξηρῆσθαι τῆς τῶν ἄλλων κοινό- τητος· ἐπεὶ μηδὲ Θεμιτὸν ταὐτὸν ὑποθέσθαι τέλος τῶν τε λογικῆς κρίσεως ἀμοιρούντων καὶ τῶν κατὰ τὸν ἔμφυτον νόμον και λόγον ἐνεργούντων, ἔμφρονί τε ζωῇ καὶ δίκη χρωμένων. 121. Οὔτ᾽ οὖν τὸ ἄλυπον οἰκεῖον τούτοις ἂν αν } DE RESURRECTIONE MORTUORUM. 85 εἴη τέλος, μετείη γὰρ ἂν τούτου καὶ τοῖς παντελῶς ἀναι σθητοῦσιν· ἀλλ᾽ οὐδὲ τῶν τὸ σῶμα τρεφόντων ἢ τερπόν- των ἀπόλαυσις καὶ πλῆθος ἡδονῶν· ἢ πρωτεύειν ἀνάγκη τὸν κτηνώδη βίον, ἀτελῆ δὲ εἶναι τὸν κατ᾿ ἀρετήν. Κτηνῶν γὰρ οἶμαι καὶ βοσκημάτων οἰκεῖον τοῦτο τέλος, οὐκ ἀν θρώπων ἀθανάτῳ ψυχῇ καὶ λογική κρίσει χρωμένων. XXV. 122. Οὐ μὴν οὐδὲ μακαριότης ψυχῆς κεχωρισμέ νης σώματος· οὐδὲ γὰρ τὴν θατέρου τούτων ἐξ ὧν συνέ- στηκεν ἄνθρωπος ἐσκοποῦμεν ζωὴν ἢ τέλος, ἀλλὰ τοῦ συ- νεστῶτος ἐξ ἀμφοῖν· τοιοῦτος γὰρ πᾶς ὁ τόνδε τὸν βίον λαχὼν ἄνθρωπος, καὶ δεῖ τῆς τούτου ζωῆς εἶναί τι τέλος οἰκεῖον. 123. Εἰ δὲ τοῦ συναμφοτέρου τὸ τέλος, τοῦτο δὲ οὔτε ζώντων αὐτῶν ἔτι κατὰ τόνδε τὸν βίον εὑρεθῆναι δυ- νατὸν διὰ τὰς πολλάκις ἤδη ρηθείσας αἰτίας, οὔτε μὴν ἐν χωρισμῷ τυγχανούσης τῆς ψυχῆς, τῷ μηδὲ συνεστάναι τὸν τοιοῦτον ἄνθρωπον διαλυθέντος ἢ καὶ πάντη σκεδασθέντος τοῦ σώματος, κἂν ἡ ψυχὴ διαμένῃ καθ' ἑαυτήν, ἀνάγκη πᾶσα κατ᾽ ἄλλην τινὰ τοῦ συναμφοτέρου καὶ τοῦ αὐτοῦ ζώου σύ στασιν τὸ τῶν ἀνθρώπων φανῆναι τίλος. 124. Τούτου δ' ἐξ ἀνάγκης ἑπομένου, δεῖ πάντως γενέσθαι τῶν νεκρω θέντων ἢ καὶ πάντη διαλυθέντων σωμάτων ἀνάστασιν καὶ τοὺς αὐτοὺς ἀνθρώπους συστῆναι πάλιν· ἐπειδή γε τὸ μὲν τέλος οὐχ ἁπλῶς, οὐδὲ τῶν ἐπιτυχόντων ἀνθρώπων, ὁ τῆς φύσεως τίθεται νόμος, ἀλλ' αὐτῶν ἐκείνων τῶν κατὰ τὴν προλαβοῦσαν ζωὴν βεβιωκότων, τοὺς δ᾽ αὐτοὺς ἀνθρώ πους συστῆναι πάλιν ἀμήχανον, μὴ τῶν αὐτῶν σωμάτων ταῖς αὐταῖς ψυχαῖς ἀποδοθέντων. 125. Τὸ δ᾽ αὐτὸ σῶμα τὴν αὐτὴν ψυχὴν ἀπολαβεῖν ἄλλως μὲν ἀδύνατον, κατὰ μόνην δὲ τὴν ἀνάστασιν δυνατόν· ταύτης γὰρ γενομένης καὶ τὸ τῇ φύσει τῶν ἀνθρώπων πρόσφορον ἐπακολουθεί τέλος. 126. Τέλος δὲ ζωῆς ἔμφρονος καὶ λογικῆς κρίσεως οὐκ ἂν ἁμάρτοι τις εἰπὼν τὸ τούτοις ἀπερισπάστως συν- αν 86 ATHENAGORÆ ATHENIENSIS διαιωνίζειν οἷς μάλιστα καὶ πρώτως ὁ φυσικὸς συνήρμοσται λόγος, τῇ τε θεωρίᾳ τοῦ ὄντος καὶ τῶν ἐκείνῳ δεδογμένων ἀπαύστως ἐπαγάλλεσθαι· κἂν οἱ πολλοὶ τῶν ἀνθρώπων ἐμπαθέστερον καὶ σφοδρότερον τοῖς τῇδε προσπεπονθότες ἄστοχοι τούτου διατελῶσιν. Οὐ γὰρ ἀκυροῖ τὴν κοινὴν ἀποκλήρωσιν τὸ πλῆθος τῶν ἀποπιπτόντων τοῦ προσήκον- τος αὐτοῖς τέλους, ιδιαζούσης τῆς ἐπὶ τούτοις ἐξετάσεως καὶ τῆς ἑκάστῳ συμμετρουμένης ὑπὲρ τῶν εὖ ἢ κακῶς βε βιωμένων τιμῆς ἢ δίκης. THE LIFE OF ATHENAGORAS, AND AN ESSAY ON HIS STYLE AND DICTION. THE LIFE OF ATHENAGORAS. THERE have been found in the ancient writers only two passages in which Athenagoras is mentioned. One is from Philip of Side (A.D. 425), preserved in a frag- ment of Nicephorus Callistus (A.D. 1327), and reads thus : “ Καί φησι Φίλιππος ὁ Σιδητής ἐν λόγῳ κδ'. Τοῦ διδασκαλείου τοῦ ἐν ᾿Αλεξανδρείᾳ Αθηναγόρας πρῶτος ἡγήσατο, κατὰ τοὺς χρόνους ἀκμάσας Αδριανοῦ, καὶ ᾿Αντωνίνου, οἷς καὶ τὸν ὑπὲρ Χριστιανῶν πρεσβευτικὸν προσεφώνησεν· ἀνὴρ ἐν αὐτῷ χριστιανίσας τῷ τρίβωνι καὶ τῆς ᾿Ακαδημαϊ κῆς σχολῆς προϊστάμενος. Οὗτος πρὸ τοῦ Κέλσου κατὰ Χριστιανῶν γράψαι προθυμηθείς, ἐντυχών ταῖς θείαις γραφαῖς εἰς τὸ ἀκριβέστερον ἀγωνί- σασθαι, οὕτως εἵλετο τῷ παναγίῳ πνεύματι, ὥστε διδάσκαλον κατὰ τὸν μέγαν Παῦλον ἀντὶ διώκτου γενέσθαι τῆς πίστεως ἧς ἐδίωκεν. Τούτου μαθητὴν γενέσθαι φησὶν ὁ Φίλιππος τὸν Στρωματέα Κλήμεντα, καὶ Πάν- ταινον τοῦ Κλήμεντος.” "And says Philip of Side in Section XXIV.: Of the school at Alexandria Athenagoras first was head, flourishing in the times of Hadrian and Antonine, to whom also he addressed the Plea for Christians; a man acting the Christian in the cloak of the philosopher, and leading the Academic school. He, before Celsus, purpos- ing to write against the Christians, taking up the divine Scriptures to confute with more precision, was so taken by the Holy Spirit as, like the great Paul, to become a disciple instead of a persecutor of the faith which he per- secuted. His disciple, says Philip, was Clement, the au- thor of the Miscellanies, and Pantaenus was a disciple of Clement." 90 THE LIFE OF ATHENAGORAS. The second passage is from Methodius, Bishop of Tyre and martyr (A.D. 312), in his book concerning the Resur rection, and consists of a statement of the opinions of Athenagoras about Satan and the angels, as expressed in chapter xxiv. of the Plea. It is introduced by the ex- pression- Καθάπερ ἐλέχθη τῷ ᾿Αθηναγόρα, and that is all. This passage is preserved in Epiphani- us (Haer., lxiv.) and Photius (Biblioth., ccxxxiv.), and is found in the works of Methodius, De Resur., vii. Socrates (Hist. Eccl., xvii., 27) and Photius (Biblioth. Cod., xxxv.) both speak slightingly of the authority of the Christian History of Philip of Side; and it is plain that the passage on Athenagoras must be received with cau- tion, since the statement that the Plea was addressed to Hadrian and Antonine is contradicted by the Plea itself. The statement that he was the first head of the Christian school at Alexandria is contradicted by Eusebius (Hist. Eccl., v., 10), who speaks of the school as having been there from old times-long before the headship of Pan- taenus. He also speaks of Clement as having been the disciple of Pantaenus (Hist. Eccl., v., xi.), as does Clement himself (Strom., i., 271) as well as Photius (Biblioth. Cod., cix.); and though Eusebius dwells at length on the school at Alexandria, he nowhere mentions Athenagoras. must, therefore, be regarded as doubtful whether Ath- enagoras was ever head of that school. From his own works we learn that he was an Athenian of the times of Marcus Aurelius, A.D. 161-180 (i., caption); that he was carefully educated, fond of the study of litera- ture, logic, and philosophy: there are twenty quotations. or references to Homer and ten to Plato in the forty pages of his Plea. In the year 177 he was a Christian, though still styling himself a philosopher and an Athenian; and THE LIFE OF ATHENAGORAS. 91 he had arrived at such eminence as to address himself to the emperors Marcus Aurelius and his son Commodus as the representative of the Christians of the world. Internal evidence, which may be seen at length in the Notes on pages 103, 104, fixes the date of this address. That it is a real plea, and not an academic exercise, is strongly evi- denced by the art used to conciliate the emperors-heap- ing praises on them with full hands, passing in silence the causes of complaint which the Christians had against them, representing themselves as needing only the impe- rial attention, and protesting the strongest loyalty to the imperial house (iv., xxxvii.). IIe had at this time care- fully studied Justin Martyr, as is shown by the resem- blance between many passages of their Apologies, as is often pointed out in the Notes (ii., iii., xii., xxiv., etc.). He had also planned, if not composed, his treatise on the Resurrection of the Dead, as appears by ch. xxxvi.: 'AXX' ἀνακείσθω μὲν ὁ περὶ τῆς ἀναστάσεως λόγος, Let the discussion of the resurrection be deferred. From the discourse on the Resurrection it appears that it was written to be read to an audience (see ch. xxiii., 116), and it is evidently intended mainly for an answer to serious-minded philosophers; it does not dwell in detail on Biblical statements. In ch. i., 8, he speaks of himself as used to public discourses. On the whole, it seems probable that the story of Philip of Side of his eminence among the Academic philosophers, and of his conversion to Christianity, is in substance true. On the traits of character which are revealed by his style, some remarks are made in the next essay. It is generally believed that Athenagoras composed many works, but only two remain, even in their titles. Excellent manuscripts of these are preserved. Otto enu- merates eight, containing both. The oldest and best, the 92 THE LIFE OF ATHENAGORAS. foundation of our text, was written A.D. 914 by Baan, notary of Aretas, archbishop of Caesarea, and is in the imperial library at Paris. Otto describes twelve more MSS. of the Plea, and six more of the Resurrection. The treatise of the Resurrection was printed first. A Latin translation by Georgius Valla was printed at Venice in 1498. The Greek, with a Latin translation, was print- ed at Paris in 1541, Petrus Nannius being the editor; re- printed in 1550, 1555. Three editions of the Plea follow- ed—Greek and Latin, by Conrad Gesner, Zurich, 1557, and Basle, 1558; Latin, by Joannes Langus, Basle, 1565; by Suffridus Petrus, Cologne, 1567; and these have been followed by many editions and commentaries in Italy, France, Germany, and England, of which the editions of Dechair, Lindner, Maran, and Otto are the most valuable. There are three English translations-one by Richard Porder, 1573; one by David Humphreys, 1714; one in the Ante-Nicene Library, 1867. A French romance, Du vrai ct parfait Amour, etc., Paris, 1599, purporting to be a translation from Athen- agoras, is a forgery. The estimate of Athenagoras has grown with years. Schoell, in his Histoire de la Littérature Grecque Profane, introduces him among the New Platonists, and declares. his work on the Resurrection to be "a prodigy," and that "no work of any other Christian writer of that age can be compared with it." Ebert, in his recently published History of Christian Latin Literature (Leipsic, 1874), rec- ognizes his influence in the early Latin. The editors of the Ante-Nicene Library say: "It is one of the most sin- gular facts in early ecclesiastical history that the name of Athenagoras is scarcely ever mentioned. . . . He is by far the most elegant, and certainly at the same time one of the ablest, of the early Christian Apologists." THE STYLE AND DICTION OF ATHENAGORAS. ATHENAGORAS has been much admired for the ele- gance, purity, and force of his style. Probably more than any other writer after the first century, he con- forms to the best models. of the earlier Greek. Chris- tian writers often show the influence of the Septuagint and New Testament in imitations of the Hebrew idiom or the Greek of Alexandria and Syria. Sophists and rhetoricians arose in great numbers as an after-growth from Grecian philosophy and eloquence; many seem to do their utmost to reverse the dictum of Cicero, “Elo- quentia non ex artificio sed artificium ex eloquentia na- tum." We find abundant traces of their influence in the style of the later writers, in their bold inversions of the syntax, in their resorting for emphasis and effect to arbitrary and striking collocations. But the Greek of Athenagoras is as free from either blemish as is that of Plato or Demosthenes. He quotes the Bible some- times, but he knows how to express its thoughts in choice Athenian diction. He shows the results of care- ful logical and rhetorical culture by his skill in dispu- tation; but he is so far from being bound by the forms and rules of dialectics that he can hold the art in con- tempt (xi., 47), and can rise above its prescribed meth- ods, as he frequently does in passages that have the warmth and glow of genuine eloquence-passages that 94 STYLE AND DICTION OF ATHENAGORAS. show the fervent Christian heart, and the sincere inward conviction of Christian truth, as well as mastery of the language in which he wrote. Like Aristides the Athenian, and IIermias, and Justin Martyr, Athenagoras kept the name and the cloak of a philosopher.¹ His writings every where show that he preferred the Platonic philosophy. This had been the basis of his culture and formed his habits of thought, and in him more plainly than in any other of the earliest Christian writers is exhibited its influence on the forms of Christian doctrine.2 Athenagoras used philosophy for the right understanding of divinely re- vealed truth, and in turn brought the light of revelation to correct and enlarge the opinions of philosophers (vii., ix., xxiv.; De Res., xviii.). He seems to be thoroughly acquainted not only with philosophy, but with the works of the old poets and historians, and especially with the Holy Scriptures. Indeed, he excels among the Apolo- gists of the second century in the amplitude of his cult- ure and in philosophical acumen, as well as in the clear- ness, force, and purity of his style. Otto, speaking more particularly of the qualities of his style, mentions and illustrates his perspicuity (Prolegom., p. L.). He first introduces his subject in brief outline, then enlarges, then confirms with suitable arguments. The sense, if not caught by the student at the first read- ing of the text, will afterward appear so clear and un- mistakable that he will wonder that he ever had diffi- culty in understanding it. Athenagoras rarely uses very long periods. Examples 66 1 'Αθηναγόρας . . . ἀνὴρ ἐν αὐτῷ χριστιανίσας τῷ τρίβωνι.”—Philip- pus Sidetes. " H. Ritter, "Geschichte der Christlichen Philosophie," Part I., p. 322. (Hamburg, 1841.) STYLE AND DICTION OF ATHENAGORAS. 95 are : ch. xii., 51, Είθ' οἱ μὲν τὸν βίον, κ. τ. λ. ; xx., 85, Ἐπεὶ δὲ τοῦτο μὲν διατεθείκασιν, κ. τ. λ. ; De Res., xviii., 89, Εἰ δὲ κατὰ τοῦ συναμφοτέρου φέρει, κ. τ. λ. He rarely follows unusual significations of words or novel phrases: as, μɛyáλoi Ba- σιλέων, for μεγάλοι βασιλεῖς οι' μέγιστοι βασιλέων (i., 1). Α →few words are used with a new and higher Christian meaning. ỏ λóyos signifies religion or doctrine frequent- ly, as ii., iv., ix., xi., etc.; but ỏ πapà Dɛoũ Xóyos, the divine logos, x., 38, etc. The emperors are spoken of as ảπò φιλοσοφίας καὶ παιδείας πάσης ορμώμενοι, ii., 8; ἡ χροία τοῦ Kóσμov, occurs iv., 16; sparer deóv=deum tenere, vi., 24; διαιρεῖν and τέμνειν = distinguere, xxiii., 108, 109; τὰ ἐπι- ovμßeßηkóτα de, are the attributes of God, xxiii., 112; σvykexpwoμέvn, the goodness of God, xxiv. ; and some συγκεχρωσμένη, other phrases, such as ἀποκτείνειν πρέῤῥιζόν τινα, iii. ; τὸ Θεολογικὸν μέρος, X., etc. He rarely employs words not in common use, or such as came into use only in the later periods of the Greek language: such, for example, as ¿vañooppayiŝeodaɩ, xxvii. ; εὐνουχία, xxxiii. ; Θεοδίδακτος, xi, xxxii. ; Θεόφατος, xi. ; συγκαταπίπτειν, xxxi. ; συναποφέρειν, ii. ; συνεκφωνεῖν, xxii. ; Tηváλλws, xvi. Among which also may be mentioned, τηνάλλως, Ηρακλειωτικός, ΧΧ. ; ἰνδαλματώδης, xxvii. ; κατασκεδάζειν, i. ; κοροπλανική, xvii. ; παραϑολοῦν, xxxii. ; προσπηλακίζειν, i. ; ὑποδιαλλάσσειν, ΧΧ. He excels also in force. Ilis argument gathers strength as he advances. The logical order of thought is carefully observed, especially in the treatise on the Resurrection, a subject susceptible of a more consecu- tive and strictly logical treatment than the Plea. Every where his own sincerity and profound convic- tion of the truth appears, and he brings to his aid in enforcing it his rhetorical skill in the use of language as well as his knowledge of the subjects. Sarcasm and E 96 STYLE AND DICTION OF ATHENAGORAS. irony occur not unfrequently, and are used with great effect. See xxxiv., 164, καὶ τοῦτό ἐστι σαρκῶν ἅπτεσθαι ἀνθρωπικῶν; xxi, 92, Η γαρ θεοί, καὶ οὐχ ἅψεται αὐτῶν ἐπι- θυμία. Rhetorical questions occur often. Sometimes a strong period is thus brought to a climax at the close, the whole force of the inevitable conclusion being thrown- upon the hearer or reader in the form of a question from which there is no escape. See xx., 87, Τί τὸ σεμνὸν ἢ χρηστὸν τῆς τοιαύτης ἱστορίας, ἵνα πιστεύσωμεν θεοὺς εἶναι τὸν Κρόνον, τὸν Δία, τὴν Κόρην, τοὺς λοιπούς ; Αἱ διαθέσεις τῶν σωμάτων ; Καὶ τίς ἂν ἄνθρωπος κεκριμένος καὶ ἐν θεωρίᾳ γεγονὼς ὑπὸ Θεοῦ γεννηθῆναι πιστεύσαι ἔχιδναν. Proverbs also are aptly quoted ; see xxxix., ἡ πόρνη τὴν σώφρονα. Nor is Athenagoras without elegance, and those qual- ities of style which please and win the favorable atten- tion of the reader. There are stirring descriptions, as De Res., xix., 94, ὅ τε μηδὲν περὶ Θεοῦ δοξάζων ἀληθές, κ. τ. λ. ; apt comparisons and similes, as when the emperors, who may know that the Christians are innocent without a complete exposition of their belief and manner of life, are compared to him who tests honey and whey by samples, xii., 52; see also xvi., 63; xv.; xxii., 104 sq.; De Res., i., 7. Antitheses, as i., 2, Οὐ γὰρ τὰ ὀνόματα μίσους ἄξια, ἀλλὰ τὰ ἀδίκημα δίκης καὶ τιμωρίας. He does not re- proach the emperors, or speak bitterly against them, as Justin Martyr does, but addresses them kindly, using judicious compliment and praise: i., 3, Διόπερ τὸ πρᾶον ὑμῶν καὶ ἥμερον καὶ τὸ πρὸς ἅπαντα εἰρηνικὸν καὶ φιλάνθρωπον θαυμάζοντες, κ.τ.λ. He applies to them most honorable titles : ii., 6, μεγίστων καὶ φιλανθρώπων καὶ φιλομαθεστάτων βασιλέων ; vii., 29, συνέσει καὶ τῇ περὶ τὸ ὄντως θεῖον εἶσε- 1 Justin Martyr, Apol. I., 2. STYLE AND DICTION OF ATHENAGORAS. 97 βείᾳ τοὺς ἄλλους προύχοντες; xxxvi, 172, πάντα ἐν πᾶσι φίσει καὶ παιδείᾳ χρηστοὶ καὶ μέτριοι καὶ φιλάνθρωποι καὶ τῆς βασιλείας άξιοι. Nor does he think it necessary to pur- sue his argument minutely, as they, being learned, might anticipate him : ii., 8, ὡσανεὶ ἀπὸ φιλοσοφίας, κ.τ.λ. οἶδα γάρ, he says (vi., 22), ὅτι ὅσον συνέσει καὶ ἰσχύϊ τῆς βασιλείας πάντων ὑπερέχετε τοσοῦτον καὶ τῷ πᾶσαν παιδείαν ἀκριβοῦν πάντων κρα- τεῖτε, οὕτω καθ᾿ ἕκαστον παιδείας μέρος κατορθοῦντες ὡς οὐδὲ οἱ ἓν αὐτῆς μόριον ἀποτεμνόμενοι. See also ix., xi, xvii., xxii., xxiii., xxiv. ૧ ANALYSES AND NOTES. ANALYSIS OF THE PLEA. (Orro, pp. liii.-lvii.) ATHENAGORAS, in the opening chapter of his plea, pre sented to Marcus Aurelius and his son Commodus, A.D. 177, complains that under just emperors the Christians do not enjoy the same liberty in their worship of God that others enjoy in the observance of absurd supersti- tions (C. I.); nor in their innocent practices the same rights of justice that are accorded to others' charged with the gravest crimes (C. II.). Three crimes are charged against the Christians, viz.: Atheism, Oedipodean intercourse (incest), and Thyestean feasts (eating human flesh) (C. III.). I. IIe proves that the Christians are falsely accused of atheism from their belief in the one true God (C. IV.) ; and since the poets have expressed the same belief (C. V.), and also the philosophers (C. VI.), and have not been accused of atheism, much less should the Christians be branded with this crime who have sought God, not as the poets and philosophers vainly, through mere human research, but from the utterances of the Holy Spirit (C. VII.). This doctrine is confirmed by the absurdities of polytheism (C. VIII.), and by the testimony of the proph- ets (C. IX.). Hence, he concludes, it appears evident that the Christians are not atheists. It seems even more clear from the fact that they worship, with the Father, also the Son and the Holy Spirit; that they recognize angels Om 100 ANALYSIS. (C. X.). But their moral teachings and practices also prove that they reverently believe in God (C. XI.), to whom at last an account must be rendered (C. XII.). Having proved in this general way that the Christians are not atheists, he now proceeds to answer particular charges which their enemies urge against them in proof of their atheism. They are charged with not sacrificing to the gods of the nations, and with not reverencing them. In answer to this, Athenagoras shows, first, that the true God dɔes not need these sacrifices; that a reasonable service alone is acceptable to him (C. XIII.). Again, that the nations themselves do not agree in the worship of the gods- some worshiping some, others others (C. XIV.). But if they should agree in these superstitions, there would be no advantage to these gods from the worship of material images. The Christians deserve credit especially in this, that they distinguish the Creator from matter (C. XV.), and do not worship the universe, or parts of the uni- verse, or the works of man (C. XVI.), or gods whose names and forms are recent inventions (C. XVII.). But some may object that the worship offered to idols is to be referred to the gods themselves. He answers that the poets (C. XVIII.) and philosophers (C. XIX.) agree that the gods were created; therefore they are not to be wor- shiped. IIe argues the same from their absurd forms and disgusting deeds (C. XX.), from their passions and impure loves (C. XXI.). It is also vain to refer the gods symbol- ically to the elements in nature, as some have attempted to do; e. g., if Jupiter is fire, he is not God (C. XXII.). But when it is.objected that miracles sometimes occur through the images of the gods, that he may explain this supposed power, he refers to the opinions of Thales and Plato concerning demons (C. XXIII.). The demons THE PLEA. 101 are in truth the authors of those effects ascribed to the statues. IIe treats more fully the origin and nature of these. The Christians also believe in angels, and that they, when intrusted with the care and supervision of the works of God, have performed their duties for the most part, but in some cases have turned aside, and even fallen into impure intercourse with women; hence the gi- ants or demons were born (C. XXIV.). These demons, he says, even as bad spirits, because they seem to argue against the goodness of God, have led some to deny with- out sufficient reason divine Providence (C. XXV.). These (demons), eager for the sacrificial incense, draw men to the images, and assume as their own the names of those sup- posed gods to whom the statues were erected (C. XXVI.). They cause empty visions to exert an influence on weak natures, and pretend that the influence proceeds from the images; and when any soul divines the future or accom- plishes a cure, they claim the glory for themselves (C. XXVII.). He resumes the discussion of the names and persons of the gods, and proves more at length, from Herodotus (C. XXVII.), and the pocts (C. XXIX.), that these gods were men; and seeks the reasons why men have obtained di- vine honors (C. XXX.). He now advances to the other crimes charged against the Christians, concerning which he observes, by way of introduction, that it is not strange that they are charged with them, since it appears from the example of Pythag- oras and others that vice always opposes virtue; and these charges are, in fact, refuted by the belief of the Christians concerning God, and future reward and punishment (C. XXXI.). II. As far as Oedipodean intercourse is concerned, he shows that they are falsely accused of this crime, which, E 2 102 ANALYSIS. however, the heathens might with truth charge upon their gods; but as for the Christians, they esteem a wanton look adultery, use caution even in the kiss of salutation (C. XXXII.), limit sexual indulgence to the procreation of children, even encourage perpetual virginity, and con- sider second marriage but a specious form of adultery (C. XXXIII.). It is strange, indeed, that adulterers and corrupters of men should defame eunuchs and those satis- fied with single marriage, men who not only practice jus- tice, but also patience (C. XXXIV.). III. Finally, he argues that the Christians are falsely ac- cused of indulging in Thyestean feasts. For, he says, such feasts can not be without murder; but no one has asserted that he has ever seen a man killed by Christians. There can be, in fact, no suspicion of such a crime against those who will not behold even just slaughter, nor the games of the gladiators; who esteem it homicide to use drugs to bring on abortion, and parricide to expose infants (C. XXXV.); who expect that there will be a resurrection of the dead, which doctrine ought not to be considered ridiculous or novel, since it has been confirmed by the heathen philosophers themselves. Concerning this, how- ever, he promises to write more fully in another place (C. XXXVI.). In conclusion (C. XXXVII.), he calls. upon his royal readers, since all the accusations against the Christians have been disposed of, to give their assent. to his petition in accordance with their kindness of dis- position toward all men. NOTES. [In the grammatical notes reference figures used alone indicate scc- tions in Crosby's Greek Grammar; H., G., K., F., and M. refer to the Greek Grammars of Hadley, Goodwin, and Kühner, Farrar's Greek Syn- tax, and March's Anglo-Saxon Grammar. The angle (<) is placed be- tween two forms, one of which is derived from the other by euphonic changes, the opening toward the earlier form. The usual abbreviations of grammatical terms are used.] A PLEA OF ATHENAGORAS, ATHENIAN, PHILOSOPHER, CHRIS- TIAN, FOR THE CHRISTIANS. Αθηναγόρου, κ. τ. λ. Athenian is more closely connected in thought with Athenagoras, Christian with Philosopher. πρɛσßɛíα in the older Greek means an "embassy," and has been often so translated here; but here for the first time, unless the cpistles of Phalaris be older, it means intercession, plea; so after in Basil., iv., 1012, c; Greg. Naz., and often. Soph. Lex. Com- pare the meanings of Latin Orator. περί : some manuscripts read ὑπέρ; but see for περί, in behalf of a person, after words of praying, John xvi., 26; Acts viii., 15; Heb. xiii., 18; Justin Martyr, Tryph., 34. Пɛpí implies a setting forth of truth to the candid, where ùrip would suit a defense against the hostile; sce page 53, De Resurr., 1, 4. Xpioriavõv, Acts xi., 26. Μάρκῳ Αὐρηλίῳ ᾿Αντωνίνῳ καὶ Λουκίῳ Αὐρηλίῳ Κομμόδῳ. Mar- cus Aurelius Antoninus Philosophus was associated in the em- pire, A.D. 161–169, with his brother Lucius Aelius Aurelius Verus Commodus, and from November, 176, to March, 180, with his son Lucius Aelius Aurelius Commodus. The Commodus here ad- 104 NOTES. dressed was supposed by many eminent scholars to be the for- mer, but since Mosheim's examination of the matter (De Vera Aetate Apol. Athen. pro Christ.) it is taken to be the latter. The time of the great peace referred to in chap. i., 3. gives the date of the plea as late as the reign of the son and his assumption of the title Sarmaticus (A.D. 176), while the address to the emperors as resident at Rome, in chap. xvi., shows it to have preceded their going to war in Germany (August 5, 178); and the mention of the servants in chap. xxxv., as testifying to the purity of the life of the Christians, shows it to have preceded the baneful testimony of the servants in Gaul-177, 178 (Eusebius, H. E., v., 1). The immediate occasion was the renewal of bitter persecutions under Marcus Aurelius; particularly that at Smyrna, where the vener- able bishop Polycarp met his death (Eusebius, iv., 15); and those at Lyons and Vienna (Eusebius, v., 1-3). Antoninus Pius had declared against mob violence toward the Christians, and had sought to afford them protection in case of judicial accusation. But their condition grew worse under the reign of Aurelius. He disliked the Christian enthusiasm (see his Monol., xi., 3), and was anxious from political reasons to preserve the old religion of the state. His law (in the Pandects) condemning the propagators of religious superstition to exile, probably had reference to Chris- tians; and the "new edicts" mentioned in Eusebius (iv., 26), but which have not come down to us, were yet more severe. Com- modus, worthless and detestable as he was, showed himself re- markably favorable to the Christians, owing to the influence of Marcia over him. According to Irenaeus (Adv. Haer., iv., 30), there were Christians in the palace and service of the emperor. See, however, Tertul., Ad Scap., c. 5; Irenaeus, Adv. Haer., iv., 33, 9; Euseb., v., 21. ᾿Αρμενιακοῖς, Σαρματικοῖς. Verus received the title Armeniacus, A.D. 163, for the conquest of Armenia; Marcus Aurelius took it by courtesy, as joint emperor; his son never bore it. Marcus and his son received the title Sarmaticus A.D. 176: Quadis superatis, qui cum Marcomanis, Vandalis, Suevis, appellatione Sarmatorum comprehenduntur. The common title of the emperor for the next two years is Germanicus et Sarmaticus, and Mommsen and others have no doubt that 'Αρμενιακοῖς is a mistake for Γερμανικοῖς. But THE PLEA.—CHAPTER I. 105 the name 'Αρμενιακός may, like Φιλόσοφος, have been extended by courtesy to the son as an emperor jointly addressed and heir pre- sumptive to the honors of his father. Þiλoσópois; their chief distinction in the mind of Athenagoras. Marcus Aurelius was an eminent Stoic philosopher. Observe the omission of the greeting (xaípɛv) in the address, and compare Rom. i., 1-7. CHAPTER I. THE INJUSTICE SHOWN TOWARD THE CHRISTIANS. 1. 'H vµɛrépa oikovµévn, your world, i. e., the Roman Empire. Luke ii., 1; Acts xxiv., 5; Josephus, B. I., iv., 11, 5. μεγάλοι for μέγιστοι ; 484.βασιλέων, 415, 419; Η., 558, 559 ; G., 168. aos, partitive appositive of oikovμévη, 393, d; H., 499, 500, b; G., 137, note 2. For this use of åλλog äλλoiç, see 567, d. “Iɛσi kai vóµois, 466, b; H., 607, a; G., 188, note 2. Xpovraι, 568. The subject, oikovμévη, is collective. avrov, 415; H., 558, s; G., 168. díkŋs, objective gen., 444; H., 565; G., 167, 3. Kav yeλoĩa ý, though they be ridiculous. 701, 2, g. The subject of ᾖ is τὰ πάτρια. ན 27 "Ekropa. The worship of Hector is referred to by other authors -Synesius, Calvit. Encom., p. 82; Philostratus, Her., p. 68; Pau- san., iii., 18, 9. ’Adpáσrɛiav; prob. from a, priv., and didpáσrw, not to be escaped, viz., Nemesis, the punisher of injustice. Otto can not find men- tion elsewhere of the worship of Helen as Adrasteia by the Tro- jans. She is spoken of as the daughter of Nemesis, however, or 'Papvovois. Callim., Hymn. ad Dianam, 232; Apollod., iii., 10, 6. See Class. Dict. 'Ayaμέμvova. Agamemnon as Jupiter is mentioned in Lyco- phron, Cassandr., 1129. diλovóŋv. Philonoe, daughter of Tyndareus, was presented with immortality by Diana. Apollodorus, iii., 10, 6. 106 NOTES. Τυνδάρεω, 200, 120, 1, 770, b. Tévvnv. Tenes, son of Cycnus and Proclea, was exposed on the sea-coast of Troas by his father for a supposed offense against his wife, Philonome. Tencs floated to Leucophrys (Tenedos), and be- came sovereign of the island. Cycnus afterward wished to be rec- onciled to his son, and went to Tenedos; but Tenes cut the cable by which his ship was tied to the shore. Hence "the hatchet of Tenes" became proverbial to intimate a resentment that can not be pacified. His worship is often mentioned elsewhere. Cic., De Nat. Deor., iii., c.15. 'Epɛx εi. Erechtheus was an epithet of Neptune, Cic., De Nat. Deor., iii., c. 19. Pausanias describes his temple in the Acrop- olis, i., 26, 5. Neptune and Minerva contended for the honor of giving a name to Cecropia (Athens). Minerva won the honor, but Jupiter permitted them to be conjointly worshiped there. teλetùs kai µvotýpía, religious rites and mysteries. aï ¿voµíoInoav, K. T. X., who were thought to be impious, to have opened the box. Agraulos (Aglauros) and Pandrosos were daugh- ters of Cecrops, the first king of Athens. The box was intrusted to them by Minerva. It contained the deformed body of Erich- thonius, who afterward became king of Athens. For some ac- count of the revolting rites observed in honor of Agraulos, see Eusebius, Praepar. Ev., iv., 16, 2. There was a temple to Pandrosos in the citadel of Athens. Apollod., iii., 14, 2. άνθρωποι, the subject of κατάγουσιν. ὃς ἂν θέλωσιν (sc. κατάγειν), θέλωσιν, 640, s; Η., 757; G., 232, 3. Dɛove. 480, 2, a; II., 553; G., 164. The early fathers make frequent mention of these Egyptian gods. Clemens Alexand. (Instructor, iii., 2) describes the beauti- ful temples of the Egyptians, then passes on to say: "But if you enter the penetralia of the inclosure, and, in haste to behold something better, seek the image that is the inhabitant of the temple, and if the priest . . . remove a little of the veil to show the god, he will give you a hearty laugh at the object of wor- ship. For the deity that is sought, to whom you have rushed, will not be found within, but a cat or a crocodile, or a serpent of the country, or some such beast unworthy of the temple, but THE PLEA.—CHAPTER I. 107 quite worthy of a den, a hole, or the dirt. The god of the Egyp- tians appears a beast rolling on a purple couch." Athenagoras skillfully brings forward examples of the most absurd religious rites, that he may thus remove the scandal of the cross. Among the Romans, by the laws of the twelve tables (Cic., De Leg., ii., 8), any religious worship that had not been publicly sanctioned was penally forbidden. It was the habit, however, of the Roman government, from policy rather than from liberal- ity, to allow the practice of their own religions to all the con- quered nations. Judaism was such a religio licita. And since no very clear distinction was made by the Romans between the Christians, as such, and the Jews until after the destruction of Jerusalem (A.D. 70), the Christians shared their liberties as well as their persecutions up to that time. They, however, soon be- came the objects of special suspicion and enmity. Their religion did not pertain to any one nation, and was characterized by the most thorough union of its votaries, so it appeared as particu- larly dangerous to the government. The Christians were "hos- tes Caesarum et populi Romani.” Popular hatred was also excited by the fact that they utterly rejected the national divinities, and were hence regarded as a godless set, of whom were easily believed the most horrible ac- cusations, such as the practice of abominable vices in their meet- ings, and killing their offspring and eating human flesh (see ch. iii., s. 12). They were regarded as the cause of public calami- ties. It was a common saying, "Non pluit Deus, duc ad Chris- tianos." Tertullian (Apol., c. 40) remarks: "Si Tiberis ascendit in moe- nia, si Nilus non ascendit in arva, si coelum stetit, si terra movit, si fames, si lues, statim Christianos ad leonem !" Many persecutions were set on foot by individuals-heathen priests, sellers of images (Acts xix., 24-41), and others whose private interests were at stake. The Christian religion remained a rcligio illicita until the reign of Gallienus (259–268), who upon his accession to the throne guarantied to the Christians by an edict (Eusebius, vii., 13) full liberty and security in the practice of their religion. 108 NOTES. Under this law they enjoyed peace and quiet till the reign of Diocletian (284–305). 2. Καὶ τούτοις πᾶσιν, κ. τ. λ. And to all these both you and the laws turn the matter over; i. e., give permission thus to act. ἐπιτρέπετε. The person of the verb is controlled by ὑμεῖς as the more prominent subject, 496; H., 511, d. τὸ μὲν . . . τὸ δὲ μέν warns that the thought which it intro- duces is to be distinguished from one presently to be introduced by its correlative de. The contrast is frequently so slight that it can not be rendered into English. In the present case they may be rendered, on the one hand. . . on the other hand. rò is the ar- ticle with the infinitive yodai, deeming, on the one hand, that to believe there is no God at all is impious and wicked; on the other hand, that to worship as gods, etc. βούλεται (sc. χρῆσθαι). ἀπέχωνται, 624 ; Η., 739; G., 216. déεɩ, 466; H., 606; G., 188. τοῦ ἀδικεῖν, 405. Ὑμῖν δὲ τὸ ὄνομα τί ἀπεχθάνεται; But why is the name odious to you? There are various readings here. The one given is pre- ferred by Otto. The most important variation is suggested by the texts which read ἡμῖν δέ why is our name, ctc. • • áкons, from hearsay, 412, 434. µícovç äžia, worthy of hatred, 431; H., 584, e; G., 178, note; M., 320, c. 3. Διόπερ τὸ πρᾶον ὑμῶν, κ.τ.λ. Wherefore admiring your mild- ness and gentleness, your peaceful and kind disposition toward every (one). Javµálovτeç, in agreement with oi µèv. vµãv, viz., the em- perors, 435. Observe the rhetorical skill of Athenagoras in con- ciliating his royal hearers by judicious praise. oi µèv kaỡ' ïva, individuals (men, one at a time); Lat., singuli quidem.-Kará> Ka', 127, 161; H., 72; G., 17. πρòç ảžíav, according to rank.—riµñs, 424 ; H., 574; G., 170, 2. eipývns, A.D. 176, after the victory over the Germani and Sar- mati (see p. 104), when a coin of M. Antoninus Augustus Germ. Sarm. was struck inscribed, PAX. AETERNA. AVG. THE PLEA.-CHAPTER I. 109 4. Ἡμεῖς, the subject of ἐτολμήσαμεν. The sentence illustrates a favorite feature of the style of Athenagoras. The interest is ex- cited and maintained through long and involved, though not often obscure sentences, by postponing the chief thought to the close. οἱ λεγόμενοι Χριστιανοί; λεγόμενοι is used not because Christian was unfamiliar, but because it was odious. nµ✩v, for us; 432, d; H., 576; G., 171, 2. συγχωρεῖτε δὲ . . . ἐλαύνεσθαι καὶ φέρεσθαι καὶ διώκεσθαι, but you allow us to be harassed, plundered, and persecuted, doing no wrong (μηδὲν ἀδικοῦντας), etc. εὐσεβέστατα, δικαιότατα, adverbs modifying διακειμένους; but of all men disposed most piously and uprightly to the Deity, etc., 263. πávтwv, 419, c; H., 559; G., 168. προϊόντος τοῦ λόγου, 675; Η., 593; G., 183. Compare Just. Mart., Apol. I., c. 17: “Όθεν θεὸν μὲν μόνον προσκυνοῦμεν, ὑμῖν πρὸς τὰ ἄλλα χαίροντες ὑπηρετοῦμεν.” Tertullian to Scapula, c. 2: “Christianus nullius est hostis, nedum imperatoris, quem sciens a deo suo constitui necesse est ut et ipsum diligat et revereatur et honoret et salvum velit cum toto Romano imperio." Tà Kaỡ' lavrovs, the affairs concerning ourselves. καὶ παρὰ πάντα νόμον καὶ λόγον, and contrary to all law and rea- son. Tapà, beside, M., 254, b; with accus., movement to the side of, by, beyond a place, transgression of law. ὅπως παυσώμεθα, κ. τ. λ., that we may at length cease being slain by false accusers. ovkopávτns, fig-shower, Engl. sycophant, early imagined to mean an informer against exporters of figs, or plunderers of sacred fig- trees; later, from comparison with oɛiw, with which it is found coupled, e. g., Luke iii., 14, bringing out the figs by shaking the tree, bringing out the money from the pockets of rich men by in- formations and the like. παυσώμεθα, 624; Η., 739; G., 216. 5. εἰς χρήματα, upon our property. Tõv diwkóvtwv, as a law term, those who prosecute or sue in the courts; here, however, those who persecute, enemies. ζημία, αἰσχύνη, βλάβη; the substantive verb is omitted, 572; H., 508. 110 NOTES. twv pɛišóvwv, gen. part., nor (is) the damage against any other of our greater (interests). “Kaтapρovovµɛν, we look down upon; i. e., hold in contempt. δέροντα . . . μεμαθηκότες, having learned not only not to strike in return the one beating, nor to go to law, etc. dépovτa, lit., the one flaying. dépw also means to thrash, cudgel, like our vulgar tan," "hide." ἀλλὰ τοῖς μέν . . . τὸ ἱμάτιον : Matt. r., 39, 40. ùπeinwɲɛv, 2 a; subj. act., from áñópŋµ, to speak from or away, so to renounce, give up. ἡμῖν, dat. of possessor with σώματα and ψυχάς, 459 ; ΙΙ., 598, 2 ; G., 184, 4. κατασκεδάζοντες ὄχλον ἐγκλημάτων, pouring upon us a multitude of charges. CHAPTER II. THE CHRISTIANS CLAIM TO BE TREATED AS OTHERS ARE WHEN ACCUSED. .6. Kai ei μέv tiç ëxei, And if any one is able. The condition is here presented in the form of an assumed fact; 631, a,b; H., 745; G., 221; F., 198, s; 205. Of course it is not the opinion of Athenagoras that the Christians can be convicted of the crimes charged against them; but he gives the sentence this form as a matter of rhetorical concession. Compare Just. Mart., Apol. I., c. 3: “Αξιοῦμεν τὰ κατηγορούμενα αὐτῶν ἐξετάζεσθαι, καί, ἐὰν οὕτως ἔχοντα ἀποδεικνύωνται, κολάζεσθαι ὡς πρέπον ἐστί.” jukpòv ǹ µɛïlov, small or great. Construe as adverbs with ảĉɩ- κοῦντας. ảλλà kai ýtis tikρorátη, K.T.X., but we even think (ourselves) wor- thy to suffer whatever punishment is most bitter and merciless. μéxpis óvóμatos, to our name (and no farther). tìjv ońµepov ǹµépav, the to-day day, the present time. i, the object of λογοποιοῦσιν. ἡ κοινὴ καὶ ἄκριτος τῶν ἀνθρώπων φήμη, the common and undis- criminating report of men. Compare Just. Mart., Apol. I., c. 23. ἡμῶν, 413. THE PLEA.-CHAPTER II. 111 àdıkãv, 431, c; II., 577, b; G., 173, 2. ¿µõv žền ïpyov, it is your work, i. e., your duty; viz., añoσkev- άσαι ἡμῶν νόμῳ τὴν ἐπήρειαν. oúµñaσa (SC. oikovpévn), the whole world, the empire. The subject οι κεκοινώνηκε. καὶ καθ᾿ ἑνα . . . καὶ κατὰ πόλεις, distributive appositives to σύμ- πασα. 7. Kai yup, For truly, 708, 709, 703, c. οὐ πρὸς . . . δικαιοσύνης, it is not in conformity with your justice. The infinitive koλálɛodaι is the subject. Cikaιoσúvηs, 696; H., 654. The word is used in its classical sense, airíav daßóvraç, getting a charge, i. e., being accused. ¿p' ¡µŵv dè peïlov, K.T.X., but with reference to us, the name to have more force than the charges brought in the trial. τῶν ἐλέγχων, 408; II., 585 ; G., 175. τῶν δικαζόντων ἐπιζητούντων, 675; Η., 593; G., 183. ¿vvßpílóvrwv. Compare Just. Mart., Apol. I., c. 4,7; Tatian., Orat. ad Graec., c. 27. 8. ip' lavrov kaì îi airov, in se et per se. Compare s. 2; also Just. Mart., Apol. I., c. 4. οκει dià dè тàç vπокeiµívag, K.7.X., but they appear bad or good through the bad or good actions underlying them, i. e., according as the ac- tions underlying them are bad or good. pavεpúrepov, very clearly; lit., more clearly (than others); but see 514, a; II., €62. ώσανεί . . . ¿pµóµevoi, inasmuch as being persons urged on from philosophy and all learning (as a starting-point); i. e., as you are well instructed in, etc. κἂν ἐπὶ μεγίστοις φεύγωσι, even if they fee upon the greatest (crimes); i. c., accused of the greatest crimes: the crime usually, however, being expressed by the gen. (431, c); but 452, 457. For the mode of pɛúywoi, see 631, c; H., 747, 3; G., 223. 1 οὔτε τοῖς ὀνόμασι προσθήσεσθε, neither will you attach yourselves to the names, viz., be influenced by them. Eεv observe the, careful discrimination in the use of modes. The optative is less direct, and admits a larger element of uncertainty. The au- • 112 NOTES. thor might well say that names were empty and meaningless (though even in this, by the use of the subjunctive, he politely assumes no more than a probability), but in the nature of things the falsehood of the charges (airíaıç) should be suggested in terms of greater contingency. This power of expressing nice shades of thought, indicating as it does a wonderful degree of taste and refinement, was eminently characteristic of the Greek in its best period; but, as employed to the full by Christian apologists and writers, suggests also the circumstances under which they lived and wrote-such that "a man put his life and death on each word." Táže, a military term, referring to the disposition of troops; position, rank. The idea of the sentence seems to be, all defend- ants are in equal rank before the emperor, in the same reasona- ble position as to fairness; and in the frame of mind naturally growing out of their being in such a position, they accept the judgment (↓ñpov) which condemns them, (no less than) the one which acquits. Justice is shown to both parties alike, and Ath- enagoras claims like treatment for the Christians. 9. Tò roívvv пpòç ünavraç loov, the fair treatment (accorded) to all (others). Tí Yàρ Ĥµĩv, K.T.X., for what does our name contribute to evil? i. e., what significance has our name to show that we are bad men? ἐφ' ὅτων ἂν καὶ εὐθύνῃ τις, for whatever charges any one may bring against us. evðúvy, 640, 641, a; H., 757; G., 232, 3. Der. Eudúç, hence to guide, to keep straight; and so, to call to account, to scrutinize legally. ἢ κολάζεσθαι τοὺς ἁλισκομένους πονηρούς, or those found guilty to be punished. rolç, 666; H., 773; G., 134, 2. ɛi µǹ, K.T.λ., unless he falsely profess the doctrine. Oúrw kai roùç ảπò, к. T.λ., Even so we see the philosophers judged. Justin Martyr uses the same argument (Apol. I., c. 4), and Maran remarks that it has the more weight, because the philosophers were accustomed to ridicule the statues and gods; nevertheless the people willingly heard them, and they were not compelled to offer sacrifices. "Cur ergo," says Tertullian (Apol., c. 46), "quibus comparamur de disciplina, proinde illis non adaequa- THE PLEA.-CHAPTER III. 113 mur ad licentiam impunitatemque disciplinae ? vel cur et illi, ut pares nostri non urgentur ad officia, quae nos non obeuntes pe- riclitamur? Quis enim philosophum sacrificare aut deierare, aut lucernas meridie vanas prostituere compellit? Quin imo et deos vestros palam destruunt, et superstitiones vestras commentariis quoque accusant, laudantibus vobis.” 10. ἐπιστήμην, science, as opposed to art (τέχνην). οὐδὲν τῇ φιλοσοφίᾳ, κ.τ.λ., inflicting no blame upon philosophy (thereby). ¿s vóµos, as the law (directs); lawfully. ǹ dè éπiorýµn ȧvairios, but science (i. e., learning, philosophy) is blameless. Tò loov, the equal thing, justice. ἐγκλήματος, 404 ; Η., 580 ; G., 174. 11. ἀρχομένῳ ἀπολογεῖσθαι ὑπὲρ τοῦ λόγου, beginning to speak in defense of our doctrine; i. e., at the outset of my defense. Móyov; for this use of λóyoç, compare s. 9; ch. ix., s. 35; ch. xi., s. 45; ch. iv., s. 16, etc. ἴσους ἡμῖν ἀκροατὰς γενέσθαι, to be impartial listeners to us. συναπενεχθέντας, 1, a. p. pt. from συναποφέρω. προκατασχεθῆναι, from προκατέχω. οὐ . . . ἐξαμαρτήσετε, will not err. πаνσóμЕа поλεμovμevoi, shall cease being assailed; 677; H., 796, a; G., 279, 1. CHAPTER III. THE CHARGES BROUGHT AGAINST THE CHRISTIANS. 12. Ovéorɛia deπva, viz., eating human flesh: from the well- known feast prepared by Atreus for his brother Thyestes, whom he had recalled from banishment. Only after the sumptuous feast Thyestes was cruelly informed that he had partaken of the body of his own son. Oidiπodeiovs µíže, viz., incest. Oedipus solved the riddle of the Sphinx, whereupon the monster perished; and Creon, as a 114 NOTES. reward, made Oedipus king of Thebes, and gave him Jocasta to wife. But Jocasta was his own mother. Consult Class. Dict. The prevailing temper of suspicion against the Christians, to- gether with the belief that they were atheists, and therefore without the restraints of reverence for the Deity, made the peo- ple ready to catch up and believe any thing bad about them, even charges of the most gross and revolting crimes. Almost all the early Christian writers deal with these charges. Athenago- ras answers them in the following order: åɛóτητα, ch. iv. sq.; Οἰδιποδείους μίξεις, ch. xxxii. sq. ; Θυέστεια δεῖπνα, ch. xxxv. sq. 'Aλλà ei µèv åðîîñ raðra. The verb omitted. The assumption of the condition as a fact (631, a, b; H., 745; G., 221), shows well the writer's fairness of mind, and the willingness of the Chris- tians to submit to whatever is just. yévovç, 405, b; H., 580; G., 174. πроддíčovs, by the roots, root and branch. Χριστιανῶν, 415; H., 558 sq.; G., 168. ; the subjunctive denoting probability (631, c; H., 747; G., 223); i. e., if these charges are true, it may well be said that they live in the manner of bcasts. Kairoi yɛ, And yet. He has just likened the Christians to beasts, and now, on a moment's thought, seems to discover that even that comparison would not be adequate to characterize such abominable practices. These charges could not be brought even against beasts. τῶν ὁμογενῶν οὐχ ἅπτεται, looking back to Θυέστεια δεῖπνα; καὶ νόμῳ . . . μίγνυται to Οιδιποδείους μίξεις; γνωρίζει . . . ὠφελεῖται to ἀθεότητα. τῶν ὁμογενῶν, 424. vóµw dúoɛwc, i. e., by natural instinct. in' sideias, in wantonness, libidinis gratia. Compare ch. vii., s. 27; ch. xxxii. 13. τίνα . • voμiodnoɛrai contains a double question, and is rhetorical, equivalent to a strong negative assertion. Suffering what punishment for so great crimes, could this one be considered as being punished even according to his deserts? Ei dè Xoyoπoilai raõra, K.T.λ., But if these (charges) are only idle THE PLEA.-CHAPTER IV. 115 tales and empty slanders. Answering to εἰ μὲν ἀληθῆ ταῦτα, above. pvoikų Xóyw, from the nature of things, naturali ratione. Kariaç, ivavriwv, gen. abs., expressing the producing cause of tale-bearing and slander. Kaì тov µŋdèv TOÚTWV, K.T.X., and of the (fact) that we do none of these crimes you are witnesses (sceing that you are) forbidding (any one) not to inform (against us). µù µnvúew, 713, 1, d. Athenag- oras doubtless refers to edicts of the emperors, who at times sought to prevent mob violence against the Christians, and even forbade to bring accusations against them. Trajan had written to Pliny, "hoc genus inquirendos quidem non esse, oblatos vero puniri oportere" (Tertull., Apol., c. 2). Adrian, in a letter to Minucius Fundanus (Just. Mart., Apol. I., c. 68), had directed that accusers themselves be punished if they brought charges against the Christians in the name of the religion alone. Anto- ninus Pius did the same. Marcus Aurelius, though he did not deal as liberally with the Christians, yet had forbidden to accuse them a few years before Athenagoras presented his Apology (A.D. 174); wherefore Athenagoras concludes that the Chris- tians are innocent by the testimony of Marcus Aurelius himself. συγχωρῆσαι ἡμῖν οὐδὲν πλέον, κ.τ.λ., to grant to us nothing more (than you grant) to those persecuting us. kai tác 4vxàs éπididóvtes, even giving up our lives. The Chris- tians knew they were innocent; but even if they should be un- justly condemned, they counted it a glorious victory over their adversaries to give up their lives for the truth. Concerning this remarkable contempt of death, compare Just. Mart., Apol. I., c. 57; Dial. cum Tr., c. 96; Tatian., Orat. ad Gr., c. 4; Tertull., Ad Scap., c. 1; Minuc. Fel., Octav., c. 37. CHAPTER IV. THE CHRISTIANS ARE NOT ATHEISTS, BUT ACKNOWLEDGE ONE ONLY GOD, 14. "Orɩ µèv ovv oỷk loµèv ä‡eoi, (As regards then the fact) that we are not atheists. Athenagoras here begins his argument on 116 NOTES. • the first part of the defense. It extends through to chapter xxxi., and is the most full, clear, and logical discussion of the subject that has come down to us from the early fathers. Com- pare Clem., Miscellanies, vii., c. 1, s. 4; Tertull., Apol., c. 10, sq.; Arnob., Adv. Gent., i., c. 28, sq. πρὸς ἓν ἕκαστον, one by one. T , the subject is έyxe, the predicate yɛλočov; lest not to an- swer those charging may be ridiculous. For the mode, sce 624, a; H., 739; G., 216. Aiayópa; 452; 454, c; H., 595, a; G., 184, 1. Suidas calls Di- agoras Melius “the atheist." He was charged with five crimes, here referred to by Athenagoras. The greatest of all was his atheism, which led him to all extremes of impiety and blasphe- my. The Areopagites offered a reward for his head. He lived about B.C. 416. See Tatian., c. 27; Cic., De Nat. Deor., iii., c. 37, and i., c. 23; Bacon, Essay on Atheism. τὸν Ὀρφικὸν λόγον, the Orphic doctrine. εἰς μέσον κατατιθέντι, plue- ing in the midst, i. e., publishing, to those, namely, who had not been initiated. κατατιθέντι in agreement with Διαγόρᾳ. Enμεvorivulganti. = “ïva ràs yoyyúλas ¿foĩ, that he might cook his turnips, 624, c; H., 739; G., 216. ἄντικρυς δὲ ἀποφαινομένῳ, κ. τ. λ., and openly declaring that there is no God at all. 15. Ἡμῖν δέ; the indirect object after ἐπικαλοῦσιν; Do they not unreasonably apply the name of atheism to us distinguishing God, etc. 'Huiv de is thus made emphatic, and stands in sharp con- trast with Διαγόρᾳ μὲν. λns, 404; H., 579, a; 581, 2; G., 174. καὶ τὸ διὰ μέσου πολύ, “ue magnum inter utrumque intervallum esse." See ch. xv., XX. åyévŋrov=non factum; ortum, originem non habens. νῷ μόνῳ καὶ λόγῳ θεωρούμενον, to be beheld by the understanding and reason alone. See ch. xxii., s. 102. 16. Ei µèv yàp ¿opovouμɛv; the supposition is contrary to real- ity; 631, a, b; H., 746; G., 222. THE PLEA.-CHAPTER V. 117 Aiαyópa, 449; H., 602, s; G., 186. ¿vέxvpa, incentives. TÒ EŰTAKTOV, K.T.λ., the order, the universal harmony, the magni- tude, the color, the form, the arrangement of the world. Compare Minucius Felix: "Quid potest esse tam opertum, tam confessum tamque perspicuum, cum oculos in coelum sustuleris, et quae sint infra circaque lustraveris, quam esse aliquod numen praestantissi- mae mentis, quo omnis natura inspiretur, moveatur, alatur, gu- bernetur," etc. Likewise Lactantius, Instit., i., c. 2; Tertull., Apol., c. 17; Gregor. Naz., Orat. 2 de Theologia; Cic., De Nat. Deor., ii., c. 5. kaì ý To≈ ¿λaúvɛodai airía, and the cause of our being (thus) har- assed. ὁ λόγος ἡμῶν, our doctrine. ékáτεpa áλóуws пáoxwμev, we suffer unreasonably in both respects. ἑκάτερα, i. e., τὴν τοῦ μὴ Θεοσεβεῖν δόξαν, and τὴν τοῦ ἐλαύνεσθαι αἰτίαν. CHAPTER V. THE TESTIMONY OF THE POETS TO THE UNITY OF GOD. 17. Kai woıŋtai, K. 7.λ. The argument is: Since the poets and philosophers, who write as the Christians do, about God, are not deemed impious, why attack the Christians? So argue Just. Mart. (Apol. I., 20) and other fathers. ἔδοξαν, 606, b. ¿ñiorýoavtes, studying, from ¿píornji, but connected seemingly by Athenagoras with the following ἀνεπιστημόνως and κατ' ἐπιστή- µŋv, and implying the possession of intelligent opinions. 'O... diaπopwv. Euripides doubted the so-called gods of the vulgar; but this is not atheism. Compare Bacon, Essay on Athe- ism: "Non deos vulgi negare profanum, sed vulgi opiniones Diis applicare profanum.” "Qpɛiλɛ, k. 7. X.; if correctly quoted, this is from some lost work of Euripides. There is a similar passage in Phoeniss., 83 sq., ad- dressed to Zeus : χρὴ δ', εἰ σοφὸς πέφυκας, οὐκ ἐᾶν βροτῶν τὸν αὐτὸν ảεì dvoтvõñ kadeσrávaι; following this, our passage means: if F 118 NOTES. there is a Zeus in heaven, he ought not to keep the same man (always) unfortunate. Others for avròv read loλòy, the good man. δογματίζων. 18. 'Eπì . . . doyμarilov. But (speaking) of the One apprehended by reason, according to knowledge, as mind has it, (he says) laying down an opinion, or definitely, not diaπoρwv, doubtingly, as in 17. The quotation occurs several times (e. g. in Plutarch, Clemens Alex., Lucian, Eusebius), but is from an unknown play, and is differently interpreted by Athenagoras and Cicero. The former would have us read it thus: Seest thou the One on high hold- ing about (embracing) in his moist arms that boundless ether and earth? But Cicero, De Nat. Deorum, ii., 25, seems to read it thus: Seest thou that boundless ether on high, embracing the earth even, etc. 19. Tuv refers to óvoµaloµévwv Jɛwv in 17. For of these (so-called gods), indeed, he (Euripides) saw neither the natures (i. e., the ex- istences, ovcías), to which a name is accustomed to be given, underly- ing (them), nor that the names were given to things (i. e., realities) underlying (or existing); i. e., he did not know what sort of be- ings the names Zeus, Hera, and the like were applied to, nor did he know that there were any beings at all behind the names; for what do words amount to where there are no substances ? The technical terms of logic are used. Zñva yáp, Zeus, for example, I know not save by report; a quota- tion from the Melanippe of Euripides. Compare Just., De. Mon., 5, n. 60. τí πλέov, what use (is there) of names? Others read, what more than words? Tòv de refers to тou voηтov in 18. But Him (he did see) from his works, considering, with an eye for things invisible, the things which appear in air, etc. "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Rom. i., 20. 20. O³ . . . πoιýμara, from whom these created things (are). TOUTOV, antecedent of ou. THE PLEA.-CHAPTER VI. 119 TOÚTY, Euripides. The quotation is from an unknown play. It is twice in Justin.: Cohort. ad Gent., 18; De Mon., 2. åλŋIɛiaiσiv, long form for åλŋdɛíaıç, in truth, or truly. πρὸς πρòç . . . púoɩ, teaching about the nature of God, filling his works with beauty, each thing, the existence of God, and that he is one. CHAPTER VI. OPINIONS OF CERTAIN PHILOSOPHERS AS TO The one god. THE 21. Φιλόλαος, modified by λέγων, is the subject of δεικνύει. The Pythagorean philosopher is meant. Kai Tò... Kai Tò, both the (fact) that (God) is one, and the (fact) that (ħe) is superior to matter. Λύσις and Όψιμος, nominatives without a verb, having ὁ μὲν and ỏ dè for appositives, which are subjects of ópíšɛraι. Both are followers of Pythagoras, mentioned in his life by Iamblichus. Lysis is in the dictionaries. Opsimus was from Rhegium. ȧpuò, quasi-predicate noun agreeing with 9ɛóv. τοῦ . . . τὴν . . . ὑπεροχήν, the excess of the greatest of numbers.be- yond the one nearest to it ; ὑπεροχήν has the same syntax as ἀριθμὸν. Ei, since. Te ŵv kai . . . TepiÉxwv, both being the tetractys, and containing. "As geometricians use diagrams, so Pythagoras used numbers to as- sist his pupils in forming their conceptions. He made numbers the symbols of forms in the divine Mind. As numbers proceed from unity, or the Monad, so the different forms of nature recede from the simple essence of Deity. The Pythagorean Monad de- notes the active principle in nature, or God; the Duad, the pas- sive principle, or matter; the Triad, the world formed by the union of the two former; and the Tetractys, the perfection of nature. The Tetractys, or quadrate, was the root of the eternally flowing nature." 1+2+3+4=10. The Tetractys equals ten, which is the highest number. 10-9-1. The excess of the highest over the one nearest to it is one. Hence God is a unit. For fuller description, see Anthon, under Pythagoras. Tоúry cè, supply ei, since. 120 NOTES. τὸν . . . αὐτῷ, the one next least to it. 22. Πλάτων and 'Αριστοτέλης have no verbs. οὐχ . . . οὕτως ἃ . . . διέξειμι . . . ὡς, I am not going thus through what they have said concerning God, as if. elμ is future in sense. ἐπ' ἀκριβές, accurately. ὅσον ... Toσorov, quantum, tanto; as, so. τῷ agrees with ἀκριβοῦν, used as a noun. OVTW, K.T.X., 80 Ssucceeding in each branch of learning as not even they (do) who devote themselves to one portion of it; literally, cut off for themselves a bit. δεικνύειν, subject of ἐστί understood. 23. nov in his Timaeus, p. 28, C, ed. Steph. Compare Just. Mart., Apol. II., c. 10, 9. εvρɛïv, subject of lori understood. To find is a work—i. c., diffi- cult. It is difficult for even philosophers to find God, but, hav- ing found, impossible to reveal him to the common people. νοῶν, participle agreeing with Πλάτων. olov, such as; for example. Qɛoì Jɛwv, (there are) gods (the offspring) of gods. Another quo- tation from the Timaeus, p. 41, A. Compare Just. Mart., Cohort. ad Gent., 20, 22; Eusebius, Praep. Ev., xiii., 18, 8. äλura, (works which are) indissoluble, I being not willing; against or apart from my will. Tò . . . XUTÓv, every thing bound together, indeed then, is dissoluble. 24. δημιουργόν, appositive of θεόν, the object of νοῶν. οὗ ; its antecedent is Θεόν, which is the appositive of τοῦτον, the object of εἰδότες and κρατοῦντες, participles agreeing with ἡμεῖς, the subject of ɛioi understood. 25. The views of Aristotle are found in his Metaphys., xii., 7, where God is called Lov, but didiov; De Mundo, 2, 6, where God is described as having heaven for his abode, oikηrýpɩov, and as be- ing the prime mover. He does not really seem to have thought God compound, as Athenagoras supposes. Kai oi, and those from him, his followers. Compare the mean- ings of English of, M., 254, 2. THE PLEA. 121 -CHAPTER VI. oiovɛi, for olov ɛi, veluti, as if. Lŵov oúvdetov, a compound living creature, in apposition with ἕνα. αἰθέριον, ἀστέρας, σφαίραν, in apposition with σῶμα. κινούμενα κυκλοφορητικῶς, being moved in circular motion. ψυχὴν; supply νομίζοντες from the clause above. λóyov, the reason (presiding) over the motion of the body. yɩvóμɛvov, becoming. τούτου, referring to σώματος. 26. Oi... σroãs, those of the porch, the Stoics. They held the gods to be either natural material objects, or heroes, in both of which the divine nature is eminently seen. kầv, for kaì ¿áv, etsi, although, goes with λŋdúvwo. For the views of the Stoics, see Cudworth's Intellectual System, iv., 25, and Mosheim's note. Taïs . . . vλns, by the names (they use) according to the changes of matter. πλŋdúvwoi, multiply the Deity in names. yoũv, yɛ oʊv, tamen, yet, nevertheless. εi yap, for if the Deity. (is) an artistic fire, moving methodically (¿dų=кað ódóv) to the (various) productions of the world, or to the production (of the various things) in the world. ἐμπεριειληφὸς, perfect participle, agreeing with πῦρ. ἐν+περί +λaµßávw, take around in, embrace. Cicero, De Nat. Deor., ii., 22. σжερμатikovs λóyovs, laws of generation. The Stoics held that these laws or principles were found in matter; a pantheistic ma- terialism, now again the fashion. ɛiµapµévŋv, fate. Perf. pas. part. of μɛípoµaι, used as a noun. That which is allotted. τὸ δὲ ; supply εἰ. Zevç, "Hoa, appositives of Sedc. Léov, neuter participle of Lew, to boil, the part of matter which is hot or fervid. For Zeus, really the bright, the God of day, akin to dios, Lat. divus, dies, O. H. G. Zio, Engl. Tues-day, see Liddell and Scott, under →ɛóc, or, in the last ed. dĩos. τὰ λοιπὰ, ὀνόματα is understood. It is in a like construction with Ζεὺς and "Ηρα, predicate after καλούμενος. 122 NOTES. CHAPTER VII. THE CHRISTIAN DOCTRINE CONCERNING THE ONE TRUE GOD SUPE- RIOR TO THAT OF THE ANCIENT POETS AND PHILOSOPHERS. 27. "Orav ovv, quum igitur, when therefore, having the force of since therefore. "Orav is a rel. adverb, made up of orɛ and the conditional adverb äv, followed by the subj. ovµpwvñтaι, 619, 2, b. Tò µèv, the (fact) indeed that the Deity is one, is the subject of συμφωνῆται. ὡς . . . πλεῖστον, for the most part. πᾶσι . . . παραγινομένοις, by all, coming, or, when they come upon (the treating of) the first principles, the beginnings, of the universe. ýµɛïç dè, and (when or since; supply örav) we confirm, or assert. τὸν διακοσμήσαντα . . . τοῦτον . . . Θεόν, the object of κρατύνωμεν, that the one who has arranged this universe (πãv, the all), (that) this one is God. For the participle with the article, see 678, 3. ris ǹ airía, what is the cause? or, the reason why? Toïs µèv... ǹµĩv dè, to them (poets and philosophers) it is allow- ed (¿¿ɛîvai), but against us (Christians) there lies a law. • • • οἵ ἔχομεν πaρaoтñoαι, who have, i. e., are able, to place side by side, i. e., demonstrate. örı. ἕνα . . . εἶναι, appositive of ὅτι. • • ἀληθείας . Móyous, with the proofs and reasons of truth (that is, in harmony with truth). Notice the emphatic position of ἀληθείας. 28. ὡς καὶ . . . ἐπέβαλον, as also to other subjects, (so to this one) devoted themselves, i. e., set their mind to, vovv being understood. Compare Latin animum advertere. στοχαστικῶς, conjecturally. κινηθέντες . . . ὑπὸ . . . αὐτὸς αὐτὸς . . . ἕκαστος, being moved, each one, himself, by his own soul, to seek. πνoñs, breath, afflatus. ɛi dvvaròs, whether he was able. TOσOŬTOV . . . EVPηvrai, but to such a degree (being) competent as clearly to apprehend (it, truth) they have not been found. THE PLEA. 123 -CHAPTER VIII. ws '. . . ážíwoavteç, as thinking it fit; because they thought fit. For the use of ws with the participle to mark it as subjective, see 680. ἕκαστος, distributive appositive of the subject of εὕρηνται. ἄλλος . . . αὐτῶν, they laid down their (αὐτῶν) opinions; one, one opinion; another, another: that is, each one had his own opinion, 567, d. Compare Just., Cohort. ad Gent., 2 sq. 29. úv . . . µáprvpaç, as witnesses of those things which. Eïñoɩtɛ, 2d aor., opt. of onµí, would say. rò övтws Dɛĩov, the (being) really divine, the true God. ɛvσɛßɛíą, a family trait with the descendants of Antoninus Pius. wc öpyava; compare 9, 35, woɛì avλητnc; the comparison is com- mon with the fathers. CHAPTER VIII. RATIONAL ARGUMENT FOR THE UNITY OF GOD. The argument runs : 30. If there are two or more gods, they must be either in one and the same (category), or each in his separate (category). 31. They can not be in one and the same. a. Not on the ground of likeness. Likeness belongs to created things, as framed according to the same type; but uncreated are unlike. 6. Not as being members of one body. Socrates (i. c., a man) has members, but the divine is indivisible. 32. Nor can they be in separate. a. Not in place. In this universe the maker and gov- ernor occupies within and around. ·33. Another god in another universe would be of little account to us, and, moreover, would be finite. b. (34.) Not in function. The creator and governor does all and foreordains all, and leaves no divine func- tion unexercised. 124 NOTES. CHAPTER IX. TESTIMONY OF THE PROPHETS TO THE UNITY OF GOD. 35. Kat'čkotaσiv. So Just. Mart., Dial. cum Tryph., 115, and Tertullian: “necesse est excidat sensu, obumbratus scilicet vir- tute divina." Adv. Marc., iv., 22. Kópios... autóv, Exod. xx., 2, 3, in substance. Compare Isa. xli., 4. 36. Ἐγὼ . . . Θεός ; Isa. xliv., 6. Εμπροσθεν . . . ἐμοῦ ; Isn. xliii., 10, 11. 37. 'O oúpavós... μov; Isa. lxvi., 1. CHAPTER X. EXPOSITION OF THE NATURE OF GOD IN RESPECT TO THE TRINITY, AND OF ANGELS. 33. vý póvų. So Just. Mart., Dial. cum Tryph., 3: µóvų vý ka- ταληπτόν, ὥς φησι Πλάτων. qwrì; 1 Tim., vi., 16; 1 John i., 7. ἄθεοι, i. e., ἀπέους, predicate after είναι, the subject ἡμεῖς ἄγοντες. Xóyou, the second person of the Trinity, John i., 1; and the same use of Móyos and words derived from it runs through the chapter, interchanging with the common λóyor, reason. 39. vióv, i. e., λóyos. ovdév Beλriovs. Compare Just. Mart., Apol. I., c. 4; Orat. ad Gent., 1-3; Cohort. ad Gent., 2; De Mon., 6. 40. Αλλ' ἔστιν, κ. τ. λ., John i., 3 ; xvii., 21-23. idég kai ivɛpyɛía, form and force. Plato. πvεúμаrоs; not the third person of the Trinity, but the sole di- vine substance: "God is a Spirit." Similar language is in the oth- er fathers: Just. Mart., Apol. I., c. 36; Tertull., Adv. Marc., iii., 16. THE PLEA.-CHAPTER XI. 125 41. ò raïs rí Bouλerai, what the Son means; see Lexicon under ἐθέλω, and Latin volo : βούλομαι for ἐθέλω, as in Homer, because spoken of God, whose will is effect. γενόμενον, not as beginning to exist, but as προελθών, proceeding to be form and force of all material things. Matter was created without form and void. Athenagoras has before described it as created. See iv., 15. 42. Kúpios... autoũ; Proverbs viii., 22. Justin Martyr also re- fers this passage to the Logos (Dial. cum Tryph., 61). 43. dúvaµıv; in Aristotle, virtual power, in distinction from ¿vépyɛia, active power, and so, being as such, essence; in the fathers often being, nature. Just: Mart., Apol. I., c. 32; and many places are cited in Otto. 44. iorataι μέpos, the theological part (of our Christian doctrine) does not stop here, but we recognize also a host of messengers and servants, i. e., angels who are ministering spirits. See further in chapter xxiv. A CHAPTER XI. THE DAILY LIFE AND TEACHING OF THE CHRISTIANS. • • 45. Εἰ δὲ ἀκριβῶς διέξειμι μὴ θαυμάσητε, If I go minutely into our doctrine, do not wonder, 631, a, b; 634, f; H., 745, 750; G., 223, 227. • • ἵνα . . . μὴ σvvaπopéρηode, that you may not be carried away. A final clause subordinate to åкpißoλoyoõµai, 624; H., 739; G., 216. ɣvúµŋ, 466; H., 606; G., 188. pre- Twv doyμáτwv, the opinions. Athenagoras uses the word of cepts of life, in distinction from doctrines of faith, discussed be- fore. μὴ ὡς περὶ ἀθέων ἔχειν ; i. c., μὴ ἔχειν (περὶ ἡμῶν ὡς περὶ ἀθέων. "xεiv ἔχειν sentire. 46. Aéyw vµïv, Luke vi., 27, 28; Matt. v., 44, 45. F 2 126 NOTES. 47. Ἐπιτρέψατε ἐνταῦθα τοῦ λόγου, κ. τ. λ., Permit (me), pleading as before philosophic princes, to speak out boldly here, the word being audible by a great outcry. Athenagoras would show his confi- dence in this the great stronghold of his defense by the loudness of his tones. ἀναγαγεῖν (sc. λόγον), which seems to be used here in the sense of vox. τοῦ λόγου γεγονότος, 675 ; Η., 593; G., 183. Basiλéwv, 433; 689, g, i; H., 641, a. Τίνες; the subject of κεκαθαρμένοι εἰσὶ. ἀμφιβολίας διαλυόντων, clearing up ambiguities. ǹ tŵv тa óµívvµa, к. т.λ., or of those (teaching) homonyms, etc. • • κατηγορούμενον, τὸ ὑποκείμενον Tò KATηyoρcúμevov, the subject . . . the predicate. These particulars describe the practice of dialectics, and the ref- erence is to the Sophists. τὰς ψυχὰς, 481; Η., 549; G., 160. άyarãv. Compare ch. xii., s. 51. Also Tertull., Ad Scap., c. 1: แ Disciplina jubemur diligere inimicos quoque et orare pro eis qui nos persequuntur, et haec sit perfecta et propria bonitas nos- tra, non communis: amicos enim diligere omnium est, inimicos autem solorum Christianorum." So Just. Mart., Apol. I., c. 14, et al.; Cyprianus, Ad Demetr., 25. тò μeтρiúтaтOv="id quod summae moderationis argumentum est." τοὺς προκατάρξαντας λοιδορίας, those having reviled. Els Tò ñv, against their life. • • • διατελοῦσι κακῶς µɛtaλλevovtes, continue with evil intent in- vestigating for themselves these secrets. μɛraλλεúovтεs, 677; H., 796, 798; G., 279. ἑαυτοῖς, 453. тò πρáуµа, their business. 48. Пapà d'µiv. Compare Tertull., Apol., 46; Just. Mart., Apol. I., c. 60; II., c. 10; Tatian., Or. ad Gr., 33. εἰ λόγῳ τὴν ὠφέλειαν, κ. τ. λ., if they are unable to prove by words the benefit of our doctrine. ȧπò τйs πроαιρέoews, from their choice (of the doctrine); i. e., from their persuasion of its truth. THE PLEA.—CHAPTER XII. 127 où yàp λóYOUS, K.T.λ. Compare ch. xxxiii., s. 162; Just. Mart., Apol. I., 16; Tatian., Or. ad Gr., 26; Cyprian., "Nos philosophi non verbis sed factis sumus; non loquimur magna sed vivi- mus." • • • Taιóμεvoi. See Matt. v., 39-43; Luke vi., 29-30. CHAPTER XII. THAT THE CHARGE OF ATHEISM IS FALSE FOLLOWS FROM THE LIVES OF CHRISTIANS. 49. "Apa; interrogative; Should we then thus purge ourselves, etc. Jɛòv, 666; H., 773; G., 134, 2. vpéžɛiv tavтòç to≈, K. T. λ., to be about to give an account of the pres- ent life to God, the one having made, etc.; i. e., that we shall give an account. ivraõda, 526; H., 492, f; G., 141, note 3. ¿vta~da . . . ¿keĩ, here (in this life) . . . there (in the other world). ἐνταῦθα. Yuxñs, 404, s. ὧν ἐκεῖ κομιούμεθα, κ. τ. λ., as we shall there receive from the great Judge for our meek and benevolent and moderate life. v looks back to TηλikovTOV. For the case, see 424; H., 574; G., 171. μιούμεθα, fut., 305, a. Bíov, 431; H., 567, 578; G., 178. δικαστού, 412. ко- 50. Iλárwv . . . ễøn, viz., in Gorg., p. 523, E, 524, A, ed. Steph. Compare Just. Mart., Apol. I., 8. ¿ TоÚτшν πατýρ, viz., Jupiter. 51. Ei9'; interrogative, suggesting the indignation and sur- prise of the questioner="an vero.” φάγωμεν καὶ πίωμεν, 1 Cor. xv., 32. • • • καὶ τὸν θάνατον Tidéµɛvoi, regarding death as a deep sleep and forgetfulness. Úπvш kai Javárw didvµáove, Homer, Il., xvi., 672. The whole line is Ὕπνῳ καὶ θανάτῳ διδυμάοσιν, οἱ ῥά μιν ώκα, and occurs in 128 NOTES. the address of Jupiter to Phoebus over Sarpedon, just slain. Hesiod also makes sleep and death brothers, Theog., 211. See Aelian., Var. Hist., ii., c. 35, and compare Athenagoras, De Resur rec., c. xvi. ỏλíyov kai µiкpov Tivos, gen. of price. See prev. sec., Biov. • • ὑπὸ μόνου δὲ παραπεμπόμενοι ɛidevai, being conducted to the future life by this one thing alone, to know God and his Logos. Maranus so renders жаρажεμπóµɛvoɩ (qui hac una re ad futuram vitam perducimur). πολὺ δὲ καὶ κρείττονα, κ. τ. λ., knowing that the expected life is far better than can be told in words. μéxρi тOσоúτov, to such an extent. 'Eàv yàp ảyañãtε, к. T.λ., Luke vi., 32-34; Matt. v., 46. διαφύγωμεν, 624 ; Η., 739; G., 216. ἀπιστούμεθα θεοσεβεῖν, shall we not be accounted pious ? "The Church never wielded a sharper weapon against its enemies than the holy lives of its members." 52. καὶ γὰρ τὸ μέλι . . . δοκιμάζουσιν, for those testing honey and whey judge whether the whole is good from a small part. Compare Irenaeus, Adv. Haeres., ii., 19: (6 non universum ebibendum esse mare ei qui scire velit aquam eius esse salsam.” CHAPTER XIII. WHY CHRISTIANS DO NOT OFFER SACRIFICES. 53. ŏvap, adv.; not even in a dreamy way. ikarέpwv, not sacrificing, and not acknowledging the gods of the state. 54. toũde toũ navròç, this universe. Some copies have not rovdɛ, but this duplication of rou is used by the fathers. Just. Mart., Apol. I., 13. Similar trains of thought are common. Ep. ad Diog., 3; Tertull., Ad Scap., 2; Lactantius, Inst., vi., 1; Irenaeus, Adv. Haeres., iv., 14. oñéρµa, object of åvaßáλλeiv, produce seed, i. e., plants. Gen. i., 11. THE PLEA.-CHAPTER XIV. 129 55. Ὅταν ἐπαίρωμεν, ποίας, κ. τ. λ. Καὶ τοὺς, κ τ. λ. Homer, Iliad, ix., 499-501. · ὑπερβαίη, MSS. Καὶ τὴν λογικὴν λατρείαν. Rom. xii., 1. CHAPTER XIV. THE DISCORDANCE OF THOSE WHO ACCUSE THE CHRISTIANS FOR NOT WORSHIPING THE GODS OF THE STATE. 57. CELEUS and METANIRA were parents of Triptolemus, who entertained Ceres when she sought Proserpina. Ovid, Fast., iv., 508; Homer, Hymn. Cer., 161. For their worship at Athens, sce Pausan., i., 39, 1. Pausanius also mentions the temple of MENE- LAUS. For the worship of HECTOR, see before, ch. i. Kɛĩoi, inhabitants of Ceos, Ceans. Others read Xio, Chians; but oỷ Xĩoc ảλà Kaloç. For ARISTAEUS-who, it seems, figured as Zeus Aristaeus, and as Apollo Nomius-see Virgil, Georg., i., 14 ; Diodor. Sic., iv., p. 281. THEAGENES was a famous athlete, for whora see the Classical Dictionary. Lucian, in his Council of the Gods, ridicules the simplicity of the Thasians in thinking that his statue cured fe- vers. Pausanius tells of his statue at Olympia falling on a man and killing him (see Class. Dict.). No account of his killing a man in the games has been found; and some think Athenagoras has confounded him with Cleomedes, who killed a man in boxing and was fined, and afterward deified, as Pausanius and Eusebius relate. See Plutarch's life. LYSANDER. See Plutarch's life. He restored to the Samians their republic. IIe was worshiped, Plutarch says, while yet alive. opayaïs; he put to death 800 Milesians. ᾿Αλκμὰν καὶ Ἡσίοδος Μήδειαν, Aleman and Hesiod represent Medea as a goddess; this is not known to be true, and is not parallel with the co-ordinate clauses. Medea was, in fact, most worship- ed at Corinth, which has suggested the reading, 'AMλà µèv Ka- Covσios Mýdεiav. For other suggestions, see Otto. PHILIP and his divine honors are mentioned in Herodotus, v., 47. Herodotus also, in the 104th chapter of his fifth book, tells the story of ONESILUS, son of Cherses, and brother of Gorgus, king 130 NOTES. of Salamis, on the island of Cyprus. The most ancient city of Cyprus was Amathus. 58. The rites of the Egyptians are a common topic of wonder and ridicule both in pagan and Christian writers. Otto gives quotations from Minucius Felix, Lactantius, Juvenal, and oth- ers. The argument of this chapter is in frequent use; Justin Mar- tyr, for example, and Tertullian use it, but Augustine thinks it facetius fortasse quam verius. CHAPTER XV.• THE CHRISTIANS DISTINGUISH GOD FROM MATTER, AND CAN NOT WORSHIP MATERIAL OBJECTS. 61. diákpioiv, the separation of the elements mingled in chaos. 62. rà ɛion, the forms of matter. # CHAPTER XVI. CHRISTIANS DO NOT WORSHIP THE WORLD, BUT ITS MAKER. 63. Kaì . . . Övrι, excelling both in size and in the disposition of the bodies in the ecliptic, and of those in the arctic zone, and its spherical form. Karaywyns, residence, palace. Tηváλws, obiter, incidentally. távra iv nãoiv, 1 Cor. xv., 28; Col. iii., 11. 64. kóσµos téλelos, God needs not to create, he is a perfect world to himself. 65. πρóσɛiµi. · Athenagoras is the subject. Plato's saying is in- cluded in τέχνη τοῦ Θεοῦ. oi ảnò toũ tepitáтov, the peripatetics, who thought the world the body of God. THE PLEA. 131 CHAPTER XVII. 67. Maprupei. Plato, Polit., p. 269, D., ed. Steph.; opp. ed. Bip, VI., p. 30. CHAPTER XVII. THE NAMES OF THE GODS AND THEIR IMAGES ARE BUT OF RECENT DATE. 68. 'Ανάγκη δὲ ἀπολογούμενον . . . λογισμούς, It is a necessity that one making a defense furnish more exact arguments. àñoλoyoýµevov, ἀπολογούμενον, an apologist; the definitive participle used substantively. For the omission of the article, see 678, b; 534, 5; H., 786, 530. ȧкpißɛσrépovs, i. e., more precise than he had yet given. kai... kai, both . . . and. ¿voµáτwv, viz., the names of the gods. For syntax, see 413. örɩ vɛwrɛpa, that they are very recent. An example of what is called the absolute use of the comparative (514, a; H, 662); but there is an implied comparison of the heathen gods to the God of the Christians. őtɩ XDès kai πpúŋv yɛyóvaow, that they are recent and of yesterday. χθὲς καὶ πρώην, a proverbial expression for what was very new or recent. ¿s Móyw eiπev is apologetic, brought in to soften an ex- pression felt to be too strong; like "so to speak,” or as it were," in English. xŷéç, Lat., heri; Goth., gistra-dagis; Engl., yester- day. IoTε, from oïda, 46. ἀξιολογώτερον, very notably. See above, on ἀκριβεστέρους. • • ὡς ἂν ἐν πᾶσι ovyyevóμevoi, as (being versed) in all (knowl- edge) and familiar beyond all (other men) with the ancients. πᾶσι and τοῖς παλαιοῖς both follow συγγινόμενοι in the construc- tion, but strictly it is suited in meaning only to roîç πaλaiîs. This figure of syntax is called zeugma, 68, 4, f; H., 882; M., 285, 1. Tois πadaιïs, 449; H., 602, s; G., 186; M., 299. τοὺς καὶ γένη καὶ ὀνόματα δόντας, those having given both genealogies and names. "Athenagoras is in error if he supposes that these poets gave names to the gods which they had not before. Those which Homer has handed down in the Iliad and Hesiod in the Theogony were not invented by these two men, but received from early traditions which they followed.”—Lindner. 132 NOTES. avr☎v, i. e., Orpheus, Homer, and Hesiod. For syntax, see 434, 689; H., 656, b; G., 191. 69. Μαρτυρεῖ δὲ καὶ Ηρόδοτος. Herod., Hist., ii. c. 53. ýλɩкíŋv, as to their age, or time; 481; H., 549; G., 160. ETεσι, 468; H., 610; G., 188, 2. ἐμοῦ, 408. καὶ τιμάς τε καὶ τέχνας διελόντες, κ.τ.λ., assigning their honors and functions and describing their forms. εἴδεα, from εἴδω ; hence εἶδος, that which is seen. 70. Αἱ δ' εἰκόνες, μέχρι μήπω πλαστική, κ. τ. λ., But images were not had in use up to the time when sculpture, painting, and statuary were not as yet; Saurias, however, the Samian, and Crato the Sicyo- nian, and Cleanthes the Corinthian, and the Corinthian maid ap- pearing, (they were known); i. c., these arts were not practiced until these persons appeared. Eikóves; images in general are meant, but Grecian art busied itself from the first with represen- tations of the gods. "Strike from the Grecian arts of poetry, painting, and sculpture that which they derived from Grecian mythology, and but a few naked forms, without soul or grace or beauty, would remain." Tλaotiki, SC. réxvn. So with the other adjectives in this line; 506, b; H., 509, b; G., 139. Der., λáoow, to shape, mould. Σαυρίου, Κράτωνος, Κλεάνθους, κόρης ἐπιγινομένων; 675 ; Η., 593 ; G., 183. For the same construction in Ang.-Sax., see M., 304, d. Toũ Laµíov, 393; H., 499; G., 137. Cleanthes is mentioned by Pliny (xxxv., c. 3, s. 5) and Strabo (viii.). What is said of the others rests on the authority of Athenagoras alone. It is doubt- ful whether or not kópŋg should be regarded as a proper name. The omission of the article (rñs) before Kopías leads Otto to conclude that it was not so. okιaypapias, shadow writing (oкía, yρápw), i. c., drawing in out- line. γραφικῆς ; sc. εὑρεθείσης; in the same construction as σκιαγρα φίας. ¿v tívaki deλevkwpévų, on a whitened tablet, i. c., painted; pf. pass. pt. from Aɛuków (Evróc; Lat., lucere, lux). THE PLEA.-CHAPTER XVII. 133 ivaλeíþavros, having worked it with oil. τινος, ἐρωτικῶς γάρ τινος ἔχουσα, for being in love with a certain one. Tivos, 432, e; H., 576; G., 171, 2. Pliny gives as from a tradition what Athenagoras here more confidently asserts. Plin., xxxv., c. 12, s. 43. ἡσθεὶς ἀπαραλλάκτῳ οὔσῃ τῇ ὁμοιότητι, delighted with the likeness being exact. ήσθείς, from ἥδομαι, 1 a., p. pt. ὁμοιότητι, 466 ; Η., 606; G., 188. ȧπаρаλλáктæ, lit. unchanged; comp. a priv. and παραλλάσσω (παρά + ἄλλος). ἀναγλύψας, having carved out; from ἀναγλύφω ; in agreement with πατήρ. o Túnоs, the figure. 71. Τούτοις δὲ ἐπιγενόμενοι, following these. τούτοις looks back to those previously mentioned. Aaídaλos. Daedalus is a character of mythology rather than of history. He is represented as a descendant from Erechtheus, king of Athens. He was the most ingenious artist of his time; invented many mechanical instruments, as the wedge, the axe, the level, and the sails of ships. It was he who formed the fa- mous labyrinth for Minos, and undertook the flight from Crete to Cuniac and Sicily, together with Icarus, his son. He is said to have made statues which moved of themselves, and seemed to be endowed with life. Perhaps ȧvdρiavтoπoiηTIKỳν is here to be re- ferred to Δαίδαλος, and πλαστικὴν to Θεόδωρος. THEODORUS, an artist of Samos, about 700 B.C. He is said to have been the first who found out the art of melting iron, with which he made statues. πρоσεžευρоv, further invented. Ὁ μὲν δὴ χρόνος ὀλίγος, κ. τ. λ., Now the time of images and the making of idols is so short, i. c., it is so short a time since these arts were invented. πραγματεία, business, or apparatus; εἰκόσι, πραγματείς ; 460 ; Η., 596; G., 184, 3. wc exɛiv eiπeïv, K. T.λ., as to be able to name the artist of each god. EXELV, 671; H., 772; G., 266, note 1. 72. Tò µèv yàp iv 'Epéow tñs 'Apréμidos, For that of· Artemis at 134 NOTES. Ephesus... Endoeus formed. Tò, used substantively, 527; sc. εïdwλov. Epέow, dat. of place, 469. 'Adŋλã yàp is oi μvoтikúтepov, for she is Athela, as those (say who speak) more after the style of the mysteries. Maran observes here: "Athenagoras seemed to Gesner to contradict himself, be- cause in chap. xx. (sec. 85) he distinguishes carefully between Athene and Athele, but here identifies them. This also led Lange to believe that the words μᾶλλον . . . τὸ παλαιὸν had crept into the text from the margin. But there were two per- sons of the name Athele-one said to have been produced from the brain of Jupiter, as Eustathius says upon the Iliad, p. 83: οἱονεὶ ἀθηλή τις οὖσα, ὡς μὴ θηλάσασα· ὤδινε μὲν γάρ φασιν ἡ κεφαλὴ τοῦ Διός. Toй Atóc. This one is called both Minerva and Athene, and justly Athenagoras distinguishes this one from the other Athele, or Pro- serpine, whom Jupiter begat from a mother, who was, however, not nourished at the breast for the reason that she displeased her mother, being a frightful monster." And adds, on the words OUTW Yàρ TÒ, K. T. X., "Plutarch testifies (Euseb., Praep. Ev., iii., c. 8) that there was a wooden image of Minerva preserved among the Athenians, which was consecrated by the earliest inhabitants. Ξύλινον δὲ τὸ τῆς Πολιάδος ὑπὸ τῶν αὐτοχθόνων ἱδρυθέν, ὅ μέχρι νῦν Αθηναῖοι διαφυλάττουσιν. The words of Athenagoras, οὕτω γὰρ, K. T.A., which Gesner omitted in his translation, are rendered by Dechair,' Sic enim quod ex olea fabricatum fuit, antiquitus ap- pellabatur.' But these words seem to refer rather to the kind (species) than to the name of the image; nor was it said to be an image of Athele, but of Polias. But how could Minerva be rep- resented as ảîŋλã by this image if by this name it is not meant that her breasts were removed? It is therefore to be conclud- ed that Minerva was represented in this figure with one breast, as the Amazons; or that these words, which have caused so much trouble, should be placed after Tv kadŋµévŋv, whence they may have been transposed, as frequently happens, to a place which does not belong to them." Otto gives it as his opinion that these words are neither pertinent, in their mean- ing, to the case, nor suitable to the diction of Athenagoras, but were probably supplied in the margin by some learned commentator, and afterward brought into the text by a care- THE PLEA.-CHAPTER XVII. 135 less scribe; and that the form µãλλov dé confirms this sugges- tion. "Evdolos. Pausanias (i., 26, 5) calls Endoeus Aaidáλov padn- Tijv. · ¿ dè Пúdios epyov, and the Pythian (god) was the work. For the omission of the copula, see 572; H., 508. Theodorus, with his brother Telecles, made a statue of the Pythian Apollo, prob- ably of bronze which, however, Thiersch denies. Telecles wrought a part of the figure at Samos, and Theodorus his part at Ephesus, and such was their skill and art that the parts were exactly fitted to each other. Thiersch thinks the words of Athenagoras are not accordant with Pausanias (x., 38, 3): Oɛodú- ρου μὲν οὐδὲν ἔτι οἶδα ἐξευρών, ὅσαγε χαλκοῦ πεποιημένα. But Ath- enagoras only wished to mention the work. It was not to his purpose to say whether or not it was yet extant in his time.". Otto. Τεκταίου. "This artist is always associated with Angelion by the ancients. Sillig accuses Athenagoras of an error, very pardonable in that time, because he says that not only Apollo, but Diana also was made by these artists. This is, indeed, to be doubted, as neither Pausanias nor Plutarch says any thing of the kind."-Otto. Tà Xoiñà ɛïdwλa, the other images. He does not enumerate, for there were many of them. ✈ 'Appodírn ¿v Kvidų kraipa, Aphrodite, the courtesan in Cnidus. This was the most perfect piece of Praxiteles. 73. Evveλóvta páva, to speak briefly; lit., one bringing togeth- er to say; more commonly, ovveλóvti pávai; 2 a. pt. from ovvai- ρέω. οὐδὲν αὐτῶν διαπέφυγεν, κ. τ. λ., none of them has escaped the being by man. avτwv, 415, 416, b; H., 558, 559; G., 168. ȧveрúπоν, 434; H., 656, b; G., 191. ¿ àρxñs, from the beginning. Ti dai εioi, why are they younger than those having made them? daí is a rhetorical affectation of surprise. τῶν πεποιηκότων, 408 ; Η., 585 ; G., 175, 136 NOTES. CHAPTER XVIII. THE GODS THEMSELVES HAVE BEEN CREATED, AS THE POETS CONFESS. 74. Dɛoùs dè ¿p' oïç ai ɛikóves, but that (there are) gods to whom the images (are made). The obvious objection is here anticipated by Athenagoras, viz., that the images are not the gods, but only the representations of them. εἰκόνες (sc. ἵδρυνται). ἐπὶ ἐφ', 137, 161; H., 70, 72; G., 12, 17, 1. Tàs πроσódovs, the processions of supplication (pós, òdós); the subject of avapépeσ9aι, 666; H., 773; G., 134, 2. äs тaúтαιs πρоσiaoi, which they make to these. ταύταις refers to εἰκόνες. προσίασι (πρός + εἶμι) here governs a cognate accusative. Kεívovs, viz., the gods. καὶ εἰς ἐκείνους γίνεσθαι, and are in fact made to them. τοῖς θεοῖς, 449, s ; H., 595 ; G., 186. χαλεποὶ δὲ θεοὶ φαίνεσθαι εναργεῖς, for the gods when manifest are terrible to be seen. Homer, Il., xx., 131. The whole line is— ἐν πολέμῳ· χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς. "Deos Juno is speaking to the gods of Aeneas and Achilles. manifesto in lumine vidi.”—Virg., Aen., iv., 358. On this belief that the sight of a god was attended with danger, see Liv., i., xvi.; compare also Exod. xxxiii., 20; Judges xiii., 22. kai toũ tavd' oütwç, K. T. λ,, and since they bring forward, as proof that this is so, the energies of certain images. ToŨ... exεiv, 663, 435. ἔχειν, Tav⁹' is the subject of exew. vepyɛías; the miracles and prodi- gies of certain gods and images have been elegantly treated by Lactantius (ii., 8) and Augustine (viii., 24). pépɛ; lit., come! imv. from pέpw, but weakened in meaning to a mere illative conjunction somewhat like Engl. "now.” ¿¿ɛráowµɛv, let us examine, 1 a., sub. 1 p. from ¿žɛráśw. For the use of the subjunctive in exhortations, see 628; H., 720, a; G., 253. 75. vµõv, 414, c; H., 575; G., 172, note 1. The direct object of δεήσομαι is συγγνῶναι. • THE PLEA.—CHAPTER XVIII. 137 πρò тоv λóyov, before the discourse, i. c., before I enter on the dis- cussion. Xóyov, 404; see also 433. avтoкparóρwv, 415, 419, c; H., 558, 559; G., 168. παρεχομένῳ . . . συγγνῶναι, to be favorable (to me) producing . . 453, 456. ; oỷ yàρ πρoкɛíμɛvov, K. т.λ., for to show the fallacy of idols is not my design; lit., is not lying before me. λογισμὸν τῆς προαιρέσεως, reason for our course of life. προαιρέ- σεως, 435, 446 ; Η., 558 ; G., 167 ; comp. πρό + αἱρέω. Ἔχοιτε ἀφ' ἑαυτῶν καὶ, May you also be able for yourselves, or from yourselves, i. e., by considering yourselves. "Exorɛ; there is an ellipsis of the conclusion. So the optative mode comes to be used in sentences apparently independent (but commonly intro- duced by ɛ) to express a wish. Without av it expresses a wish that may be gratified; 638, c, d, f; H., 721, 1; G., 251. Consult also F., 157, 159, 165, s; M., 162, 421, 4. vµïv, indirect object of kɛxɛípwraι, 452; H., 596, s; G., 184, 1. tarpì kaì vių, appositives of vµiv, 393; II., 499; G., 137. Com- modus was the son of Antoninus. εiλnpóot, having received; from λapßávo, 281; in agreement with ὑμῖν. βασιλέως γὰρ ψυχή, κ. τ. λ. ; Prov. xxi., 1. οὕτως ἑνὶ . . . πάντα ὑποτέτακται, so to one ... all things are sub- jected. A simile very flattering to the emperors. The author's object in this section is to conciliate his hearers and bespeak their favorable attention to his argument. θεῷ καὶ τῷ παρ᾽ αὐτοῦ λόγῳ ; Θεὸς καὶ ὁ παρ᾽ αὐτοῦ λόγος is a fre- quent form of expression with our author. ȧpepíory, indivisible; in agreement with Móye. Comp. a priv. and μερίζω (μερίς). Ἐκεῖνο 76. 'Ekɛĩvo toívvv okéyaodé µor, Consider, then, this for me. looks forward. μo; an example of what is called the ethical dative, 462, e; H., 599; G., 184, note 5; M., 298, c. πρò tŵv äλλwv; lit., before other (considerations); i. e., especially. wc pasiv. Athenagoras is merely stating the opinions of the heathen poets with reference to the origin of the gods. These opinions are frequently spoken of with contempt by the early 1 138 NOTES. fathers. Ισασι γὰρ τὴν ὑπ᾽ αὐτῶν γελοιοτάτην περὶ θεῶν Θεογονίαν λɛyoµévŋv. Just. Mart., Cohort. ad Graec., c. 2. Also Tatianus, Or. ad Gr., c. 21 : Γένεσιν ἂν λέγητε θεῶν καὶ θνητοὺς αὐτοὺς ἀποφανεῖσθε. Ὁμήρου λέγοντος, 675 ; Η., 593; G., 183. Ωκεανόν τε, θεῶν γένεσιν, καὶ μητέρα Τηθύν, Oceanus the father of gods, and Tethys the mother. The government of 'Okɛavóv and µŋ- répa is not obvious, as the line is only a part of a sentence. See Homer, Il., xiv., 301, 302. Ορφέως, gen. abs. with συνιστάντος, but repeated below in αὐτοῦ because the parenthesis intervenes. 600; καὶ ὅσα ἑκάστοις πέπρακται εἶπε, and narrated what things were done by each. EkáσToι, distributive. Dat. of agent, 461; H., G., 188, 3. πέπρακται, 569. kai tɛtíotɛvtai, K. T.λ., and is believed by them to treat very truth- fully of divine things.. παρ' αὐτοῖς. See above on ἑκάστοις. aλnéσTερov may be taken as the absolute comparative, 514, a ; H., 662; the implied comparison, however, is with Homer, quoted above. тà πоλλà, 481; H., 549; G., 160. Jεwv, 413. Ωκεανός, ὅσπερ γένεσις πάντεσσι τέτυκται. Oceanus, who is the origin of all. This verse occurs in Homer (Il., xiv., 246), but Athenagoras attributes it to Orpheus. "Nor is it strange,” Maran says, "that Athenagoras attributed it to Or- pheus rather than to Homer, since verses of this kind, attributed to Orpheus, but for the most part written in imitation of Homer, gave the impression to those who did not detect the deception that Homer was an imitator of Orpheus." Justin Martyr (Cohort. ad Graec., c. 5) cites the same verse and attributes it to Homer. The same sentiment occurs, Orph. H., lxxxiii., to Oceanus: á≈a- νάτων τε θεῶν γένεσιν θνητῶν τ᾿ ἀνθρώπων. 77. avròv, i. e., Orpheus. idaros, 412; H., 579, 582; G., 176. προσπεφυκυῖαν ἔχων κεφαλὴν λέοντος, having the head of a lion hav- ing grown to it. xwv in agreement with C~ov. dià µéoov dè avtív, and through the midst of them. avτuv, i. e., THE PLEA.-CHAPTER XVIII. 139 (C of the two heads, one of which was that of a dragon, the other that of a lion. Gesner prefers the reading avrov, and translates : Corpus vero medium continebat faciem dei." Maran, how- ever, defends the common reading, and says: "This head of a god was not placed in the middle, but between two other heads —viz., of a dragon and of a lion; for Hercules was Chronos with the Egyptians, as Suffridus Petrus observes, and they attached to him three heads, that should signify-one past, one present, and one future time." 78. vñɛpµéɣedes wùv, a great egg. Athenagoras states this as the opinion of Orpheus. Maran gives a note, in which he says that this is not to be found in the verses attributed to Orpheus. Plu- tarch (he-goes on to say), however, confirms the testimony of Athenagoras, Sympos., ii., p. 636, where, speaking of Orpheus, he says: Οὐκ ὄρνιθος μόνον τὸ ἐὸν ἀποφαίνει πρεσβύτερον, ἀλλὰ καὶ συλ- λαβὼν ἅπασαν αὐτῷ τὴν ἁπάντων ὁμοῦ πρεσβυγένειαν ἀνατίθησι, He not only declares that there was very anciently an egg as of a hen, but briefly attributes to it the origin of all things. Plutarch then cites animals, which are evidently born from eggs, in confirma- tion of the opinion of Orpheus; and says that the egg on this account has not without reason been consecrated in the mys- teries of Bacchus, since it represents both that which produced every thing and that which contains every thing in itself. ó ovµπànpoúµevov, к.7.X., which, filled, was broken into two by the power of its generator, through friction. Bias, 434, 694; H., 656, b; G., 191. ἐῤῥάγη, 2 a., p. from ῥήγνυμι. tò dè katevexdèv, and that borne below. Katεvexèv, 1 a., p. pt. from καταφέρω. 79. Jɛds, fem., the goddess. I', appositive, 393. dià owμaros; lit, through a body, i. e., in bodily form, 695. "Pro- diit vero etiam dea Terra corpore instructa."-Otto, Lat. transl. Kλw&w, Aáxɛoiv, "Aтρожоv, the three fates, or Parcae. Hesiod makes them the daughters of Nox (not Terra) and Erebus. KаTƐтαρτάρWσƐv, he threw down into Tartarus. 140 NOTES. ¿kπeoɛĩodai avtòv, K. 7. λ., learning that he would fall from his power by his sons. zaidшv, gen. of agent, 434; H., 656, b; G., 191. ἀρχῆς, 404. Τιτάνας ; here confounded with the Giants, unbegotten children of Ge. Koúpovs, k. r.λ., a fragment from Orpheus. Ovpavíwvas, taken by Athenagoras to mean celestial here, really meant sons of Ouranos. Τιτῆνας . . . τισάσθην, they call the Ouraniones the surname Titans (avengers, punishers), because they punished Ouranos. CHAPTER XIX. THE OPINIONS OF THE PHILOSOPHERS. 80. rò nãv, the universe; in the same construction as Seous. We should expect the genitive here with πepí; see, however, 697. avτoùs, viz., the poets, 481; H., 549; G., 160. Tí ¿keïvo toivuv, What, then, is this? i. e., What can we make of all this? Quid hoc igitur sibi vult?" ¿κεīvo refers to the pre- ceding chapter, viz., to the exposition of the theogonies. (( twv tedɛoλoynµévwv, of those things treated as divine. Lat. transl., eorum quibus divinitas tribuitur." ǹ yàp ảyévηtóv Tɩ, K. T.X., for a thing is either uncreated and eter- nal, or created and perishable. The common reading here is, ¿yév- νητον · yevvŋròv. Otto, however, follows the Codex Argento- ratensis, and says the reading is confirmed by the passage in Plato. ἀγένητον = γένεσιν οὐκ ἔχον. • • ἀΐδιον, from ἀεί. 81. Tí rò ôv ảɛí, K. T. X., What is that always existing, but having no origin? Plato, Tim., p. 27, D.; compare Just. Mart., c. 32. vontoũ kai aioIŋroỡ, the intelligible and the sensible; “de eo quod mente ac de eo quod sensu percipitur." Τούτῳ καὶ οἱ ἀπὸ τῆς στοᾶς, κ. τ. λ., By this reasoning also those from the Porch say that all things will be burned with fire, and will again exist. oi ảπò tñe̱ oroãs, viz., the Stoics. They were follow- THE PLEA.-CHAPTER XIX. 141 ers of Zeno, who taught in the "Porch" at Athens. Marcus Au- relius Antoninus, to whom this apology was addressed, was an eminent Stoic, hence surnamed The Philosopher. ἐκπυρωθήσεσθαι, fut. p. inf., from ἐκπυρόω (ἐκ + πυρ). kóσμov λaßóvтos, 675; H., 593; G., 183. The Stoics seem to have had a conception of cosmic periods, of returning chaos and new cycles of evolution, not unlike the speculations of modern science. 82. Ei de, But if. de introduces the interrogative clause Tмs ǹ τούτων μένει, κ. τ. λ., while εi introduces the conditional clause ἀδύνατον δέ ἐστι, κ. τ. λ. ; δέ in the last answers to the concessive καίτοι. καίτοι . . . δέ quamquam . tamen. dioσoũ aitíov övтoç, a twofold cause being; 675. τοῦ μὲν δραστηρίου καὶ καταρχομένου, one active and governing. TOũ, a partitive appositive in agreement with airíov, 395. kaðò ǹ πρóvοia, namely, Providence. Kadò δογμα, 148; Η., 46; G., 16, 3; Μ., 35 (4), 32, note. ảλnữɛías, 426. With the sentiment, compare former treatise (Sup- plicatio pro Christianis), xxxi., s. 154; also Cicero, De Natura De- orum, I., 5: "Non enim sumus ii quibus nihil verum esse vi- deatur, sed ii qui omnibus veris falsa quaedam adjuncta esse dicamus, tanta similitudine, ut in iis nulla insit certa judicandi et assentiendi nota." οὐκ . . . ὁρμώμενον, not taking its rise: in agreement with ψεῦδος understood. This participle introduces a causal circumstance, 674; and it springs up not because it takes its rise, etc. ȧpxis, principle, 412. ἢ τῆς κατ᾿ αὐτὸ ὅπερ ἔστιν ἕκαστον, or from a cause in that which each thing is, i. e., from some cause peculiar to the particular case. τὴν ἔκθεσμον σποράν, the spurious seed. σποράν, to follow out the figure of growing in Tapapúeral. See Matt. xiii., 24-30; Luke παραφύεται. viii., 4-15. διαφθορᾷ, 460, 694; II., 640, c. 184 NOTES. Oπоvdalóμevov, zealously pursued, invented; Lat. excogitatum; in agreement with ψεῦδος. 2. Touro, i. e., the fact just stated. πρῶτον μὲν stands opposed to ἥκιστα δὲ, as does πάλαι to ἐν μέσῳ. ἐσχολακότων, having devoted themselves from σχολάζω. • καὶ τῆς ἐκείνων γενομένης διαφορᾶς, and their disagreement occurring both with respect to their predecessors, etc. διαφορᾶς, gen. of source, 412; governed by έk, like rŵv doxolakóтwv. Com- pare Supplicatio pro Christianis, VII., 28; also Lactantius, Instit., div. v., c. 3: "Philosophorum doctissimi, Plato et Aris- toteles et Epicurus et Zeno, ipsi sibi repugnantia et contraria dixerunt. Haec est enim mendaciorum natura, ut cohaerere non possint." twv év µéoy) otpepoµévwv, those things now discussed, i. e., from the discussions now going on. 3. tüv åλndüv, 415; H., 558, 559; G., 168. KaréλTOV, the aorist for the perfect, for liveliness of expression. See 605; H., 706. Tŷv ovoíav rov Gɛoỡ, the being (or essence) of God. OỶ TÀ TOÚTOIS, K. T. X., not those (teachings) following these regularly in series delineating to us the doctrines of piety. rà, viz., the teach- ings, the divine books. Revelation is represented as logically following from God's being, his knowledge and his power. TOÚTOL, 449 sq.; H., 602 sq.; G., 186. ἡμῖν, 452 sq. πάντη καὶ καθάπαξ ἀπογινώσκουσι, utterly and once for all give up. ároyivwokovoi, not in the sense of reject, but desperant. πρÒÇ Tò dоkомν avroïç, to that seeming to them; i. e., to their own opinions. ảπoρɛïv, to be at a loss, to doubt. 4. “Odev oîµai dɛïv, к. T. X., Whence I think there is need of twofold arguments to those undertaking these (topics). Móywv dırтwv, i. e., two methods of treatment. τῶν μὲν ὑπὲρ τῆς ἀληθείας, κ. τ. λ. Athenagoras here indicates RESURRECTION OF THE DEAD.-CHAP. I. 185 • the two divisions of his work—one part devoted to arguments in behalf of the truth, the other to instruction concerning it; the first answering objections urged against the resurrection by those •who oppose the doctrine, the second confirming the minds of Christians who believe it. τῶν μὲν . . . τῶν δὲ, partitive appos- itives distributing λόγων διττῶν. μET' Evvoias, with favor. 5. xpǹ; the subject is σкоπεv, while the subject of the infinitive is τοὺς ἐθέλοντας. τὴν ἑκάστοτε προκειμένην χρείαν, the necessity lying before in each case. χρείαν, the object of σκοπεῖν. μεθαρμόζειν, to adapt. µn modifies åµɛλɛïv, and not to neglect fitness and the place suiting each (topic) by seeming to preserve always the same order. The in- finitives μετρεῖν, μεθαρμόζειν, and ἀμελεῖν are subjects of χρή un- derstood. Tо πроσýкovтos, 432, d; H., 576; G., 171, 2. 6. πρὸς ἀπόδειξιν, κ. τ. λ., for proof and the natural order. πрштоσтато~σι priores sunt, precede avτñs, i. e., ἀληθείας. τῶν (sc. λόγων), 404, 407; Η., 580, a; G., 171, 3. χρειωδέστερον = majorem utilitatem. 7. προσηκόντως καταβάλλειν τῇ γῇ τὰ σπέρματα, fittingly to cast the seed into the ground. μỶ πρоεžελv, not having rooted out beforehand. καὶ τοῖς καταβαλλομένοις, κ. τ. λ., hurtful to the good seed throun doron. λυμαινόμενα, in agreement with τά. The case here supposed illustrates the method of procedure for the greater utility (rò Xpεidéσrepov), the errors of opinion, of course, answering to rà ἀγρίας ὕλης. ȧypías üλns. Observe, in this conditional sentence, the protasis (µỶ πρoɛžeλwv) is incorporated as a participle, a construction very common in Greek. Thrown into the form of a distinct clause, it would be ɛi µǹ πρoɛžéλoɩro; 631, d; 635; 674; H., 789, e; G., 224, 226. The same form of supposition is repre- sented in Latin by the present and perfect subjunctive: “ncque enim possit. . . nisi prius evulserit," etc.-Harkness, 507 sq. 748; 186 NOTES. ἐνεῖναί τι τῶν ὑγιεινῶν φαρμάκων, to introduce any healing medi- cines. ¿vɛīvaι, 2 a. inf. from ¿vínµɩ. μὴ within. πρокadýρas, not having purged out beforehand the disease A construction like the one above. ĥ tǹv ¿πippéovoav ¿πioxúv, or arresting the one approaching; i. e., the disease (κακίαν). μny, affirmative profecto, surely. πεῖσαι δύναιτ' ἄν τινα, would be able to persuade any one. ψευδοδοξίας τινὸς ὑποικουρούσης, some false opinion secretly influ- encing. The condition is here incorporated as a gen. abs., be- cause the subject is not the same as that of the verb in the con- clusion; 675. ἀντιστατούσης, Οpposing. 8. ἡμεῖς, i. e., ἐγώ, 489, b. ¿σ' örɛ, sometimes; for orì öre, there is, when. Tv, governed by πρоráσσoμεv, gen. of precedence, 407. οὐκ ἀχρεῖον φαίνεται σκοποῦσι τὸ δέον, seems not without advan- tage to (me) looking at the needs (of the case). Toñσaι is the sub- ject of φαίνεται. σκοποῦσι (sc. ἡμῖν), as before ἀφορῶντες, ἡμεῖς, etc. 9. πávτη, utterly; used adverbially. πpútas vπodéoes, first principles. Maran understands by these words the power of God, and the creation of the world by an act of his will; and supposes that the persons referred to in ruv γε τὰς πρώτας ὑποθέσεις δεξαμένων are such as have recently been converted to the faith, who believed the main doctrines, but were as yet in uncertainty as to the resurrection. See ch. xi., s. 46. ἐπ᾽ ἴσης τοῖς ἀμφιβάλλουσιν ἀποροῦντες, as much at a loss as those doubting. rois, dat. of likeness; 449, 451. πаρаλοyúταTоν, most unaccountable. Tavτa, i. e., doubts and unbelief. ἡντιναοῦν ἀφορμήν, any ground whatever. οὐδ᾽ αἰτίαν εὑρίσκοντες, κ. τ. λ., non finding any reasonable cause to assign why they disbelieve or have perplexity. RESURRECTION OF THE DEAD.-CHAP. II. 187 CHAPTER II. ADOPTING THE METHOD REFERRED TO IN THE FIRST CHAPTER, THE WRITER PROCEEDS TO SHOW THAT THE RESURRECTION IS NOT IMPOSSIBLE. 10. Σkoπwμev dè ourwç, Let us then so consider (the subject). Σкoжмμεv, subjunctive for imv., 628; H., 720, a; G., 253. See also note under 253 (G.), whence it appears, as is also sug- gested by Crosby, that this idiom arose from the ellipsis of a word of attention, etc.; 626. ourws, viz., the method indicated in ch. i. Εἰ πᾶσα ἀπιστία . . . ἀσφαλείας. ἀσφαλείας. We here have a conditional sentence with the conclusion entirely suppressed; 636; H., 753; G., 226, note. There is an ellipsis also of the verb in the protasis, which would in this case be in the indicative present; 631, a; H., 745; G., 221. If all unbelief is (sc. ¿ori), not being to certain ones rashly and by some hasty opinion, etc. (all is well, kadõç éxεi). προχείρως, oft-hand (πρό, χείρ). airias ioxvpãs, strong ground. KAT Tǹv åλýdɛiav, belonging to the truth. tòv eikóta owšel λóyov, it has (saves) a just ground. rótɛ looks back to the condition stated in the preceding sentence; but ob- serve the condition is stated again in another form in the tem- poral clause ὅταν αὐτὸ τὸ πρᾶγμα, κ. τ. λ. τὸ, in agreement with ἀπιστεῖν. γάρ τοι = profecto enim. We should expect áλλá µýv, or some other adversitive conjunction. Throwing the sentence into the form of a reason is a rhetorical device. yάp is wanting, however, in some MSS. ȧv≈ρúπшv čруov, (is) the act of men. vɣiaivovoŋ kρíσɛi, sound judgment; 466, b; H., 607, a; G., 188, note 2. 11. Ovкouv (perispomenon) = igitur. χρή. The subject is ἐκφέρειν, which in turn has as its subject τοὺς ἀπιστοῦντας. 188 NOTES. πρὸς τὸ δοκοῦν αὐτοῖς ἀκρίτως, according to that seeming inconsid erately to them; i. e., their own rash or hasty opinions. τὸ τοῖς ἀκολάστοις κεχαρισμένον, that pleasing to rude men. ἀκο- Xáσrois; see ch. xix. (s. 92), where λáyvos is joined to this word. The meaning is intemperate, wanting self-control (a priv., koλášw), non castigatus; hence, undisciplined. μηδεμιᾶς αἰτίας ἐξάπτειν, to derive from no cause. χρή is still the verb. airías, gen. of source, 412. Xíav evežéλɛyktov, very easily refuted. ἢ τῷ θεῷ τὴν τῶν ὄντων, κ. τ. λ., or, ascribing to God the cause of all things, to observe that which underlies (τýv væódɛσív) this belief. roïde Tov dóyμatos, viz., the doctrine that God is the cause. οὐδαμόθεν, by no means. 12. lùv dɛïžai duvndãoiv, 631, c; H., 747; G., 223. The use of the subjunctive in this case is a polite concession, expressing in form some slight probability that they may be able to show what he here imposes upon them. In the mind of Athenagoras there is no possibility that they will prove that God is either un- able or unwilling to raise the dead. távty diaλvdévra, wholly dissolved. τὴν τῶν αὐτῶν ἀνθρώπων σύστασιν, the structure of the same men. πavoáodwoav, let them cease, 631, form c; H., 747; G., 223. à µǹ Jéµuç, (things) which it is not right (to profane); “ea quae non licet appetere." ἐκ τῶν ῥηθησομένων, from the things about to be said. ῥηθησομένων, fut. pass. pt. from ¿pw. 13. Tɩvɩ, to any one, 452; H., 595; G., 184. τινι, yivwoketai, is considered; i. e., is well known to be. γινώσκεται, tò yevŋoóμevov, that about to be, viz., that which is to be done. τὸ γενησόμενον is more fully and clearly expressed in τὸ ποιηθη- σόμενον, καὶ πόθεν γένοιτ᾽ ἂν καὶ πῶς, and still more definitely in the passage οὔτε ἀγνοεῖν τὸν Θεὸν δύνατον τῶν ἀναστησομένων σω- µáTwv TỶv púoi, к. T. X., in the 14th section. δύναμιν ἀρκοῦσαν, sufficient power. ἐγνωσμένον ; pf. pass. pt. from γινώσκω (γιγνώσκω). Ο τε γὰρ ἀγνοῶν: the protasis incorporated, for Εἴ τις ἀγνοοῖ. RESURRECTION OF THE DEAD.-CHAP. II. 189 For the optative in condition and conclusion, see 631, d; H., 748; G., 224; F., 200, 207. τῶν δεόντων, 415; Η., 558, 559; G., 168. πаρáπаν = omnino; would be utterly unable either to undertake or to accomplish what he is ignorant of. καὶ πόθεν γένοιτ' ἂν καὶ πῶς, and whence it may be (accomplished, i. e., by what means it may be done), and how. oùk âv ¿yxɛipýσɛie tǹv åpxýv, would not undertake at all, adv. acc. The condition is here expressed in δύναμιν δὲ ἢ μηδ' ὅλως ἔχων; but other conditions are added in σωφρονοίη and ἐπισκέψαιτο ; 633, b. ȧπepiokéπtws, without consideration. rò dóžav, his purpose, “id quod sibi proposuit." 14. 'Αλλ' οὔτε ἀγνοεῖν, κ. τ. λ., But it is not possible for God to be ignorant either of the nature of the bodies about to be raised. Cic., De Nat. Deor., ii., c. 30: "At et ignoratio rerum aliena naturae deorum est, et sustinendi muneris propter imbecillitatem diffi- cultas minime cadit in majestatem deorum." μέρος ὅλον refers to entire members or limbs, while μόριον refers to parts of members, or particles. χωρεῖ, passes. The subject is ἕκαστον (sc. μόριον). τὸ λυθὲν καὶ χωρῆσαν πρὸς τὸ συγγενές, that having been dissolved and having passed to its kindred (element). Construe rò as the object of δέδεκται. χωρῆσαν, 1 a. pt. neut. from χωρέω. kầv távv tap' åv≈ρúπois, K. T. X., although to men, that united ac- cording to nature to the universe may seem to be quite inseparable; i. e., what has gone back to its elements by natural process of dissolution. ἡνωμένον, from ἑνόω (εἷς). 15. Ὧι γὰρ οὐκ ἠγνόητο, κ. τ. λ., Fm it is evident (εὔδηλον) that he to whom the nature of the elements about to be was not unknown, etc., will not be ignorant as to whither the elements have passed from which he formed the construction of each. evdŋλov (Sc. lorí) is the prin- cipal clause. The antecedent of ˜ is avróç understood, the sub- ject of ȧyvondýσerαι, viz., Jɛós. For syntax, see 452; H., 595; G., 184. I 190 NOTES. µetà tò diadvîñvai rò ñãv, after the whole has been dissolved, viz., Tò πãν the body. 16. "Ooov μèv yàp KаTà, K. T. λ., For with reference to the order of things now obtaining among us, and our judgment concerning other things, it is a greater thing to know beforehand that which has not yet come to pass. "Oσov = quantum ad. ážíav roỡ dɛoũ, the majesty of God. τῷ goes with προγινώσκειν, governed in the dative by ἐπ᾽ ἴσης, 449, 451; H., 603; G., 186. To know the things having been dis- solved is equally easy with to know beforehand things not yet come to pass. CHAPTER III. HE WHO COULD CREATE THE LIVING CAN ALSO RAISE UP 17. Kai µǹv kai THE DEAD. et profecto etiam; and truly furthermore. τὴν δύναμιν, the object of δείκνυσιν, the creation of these very (bodies) shows the power, that it is sufficient, etc. The writer dis- cusses the point contained in åðúvarov first, afterward (ch. ix.) that in άßoúλntov. owµárwv, obj. gen., 444; H., 558, g; 565; G., 167, 3. ToÚTWv auT~v, sec refs. on owμúrwv. See Just. Mart., De Resurrec., c. 5; Tatian., c. 6. (ἐποίησε). Ei yàp; yàp introduces the conclusion (ávaorýσɛ), Ei the con- dition (¿πoíŋσɛ). The indicative presents the supposition as a fact; for if he created the bodies of men (and he did create them). See 631, a, b; H., 745; G., 221. καὶ τὰς τούτων ἀρχάς, and the original elements of these ; τούτων referring to σώματα. kad òv âv Túx? тρóñоv, in whatever manner that may take place. 18. Tų λóyw, to the argument; 452. Bráßos, damage: "Nec de hac ratione quidquam detrahitur." ἐξ ὕλης ὑποθῶνταί τινες . . . κἂν ἐκ σπερμάτων; a reference to the physical schemes of evolution held particularly by the Epicu- reans. RESURRECTION OF THE DEAD.-CHAP. III. 191 ὡς πρώτων, as first principles, in agreement with στοιχείων. ὕλης, 412; Η., 579, c; G., 176, 1; so στοιχείων and σπερμάτων. ἧς γάρ ἐστι δυνάμεως, κ. τ. λ. ; the infinitives μορφῶσαι, κοσμῆσαι, συναγαγεῖν, διελεῖν, διαρθρῶσαι, and δοῦναι are all to be construed as the subjects of ἐστι. τὴν παρ' αὐτοῖς νενομισμένην ἄμορφον οὖσαν, the matter considered shapeless by them (sc. ὕλην). πολλοῖς καὶ διαφόροις εἴδεσι, with many and diverse forms, 466; H., 606; G., 188. ἓν ὂν καὶ ἁπλοῦν, being one and simple. τῆς αὐτῆς ἐστι (sc. δυνάμεως), it is of the same power to unite also that having been dissolved; i. e., the same power can reunite, etc. or has its subject again in the series of infinitives. For the case of τῆς αὐτῆς, as also of ἧς δυνάμεως, above, see 440; H., 568, 572; G., 169. μεταβαλεῖν εἰς ἀφθαρσίαν, to change into incorruption. 19. Τοῦ αὐτοῦ δ᾽ ἂν εἴη, κ. τ. λ., And it will be of the same (being), and of the same power and wisdom. διακρῖναι and ἑνῶσαι are sub- jects of εἴη. For the case of αὐτοῦ, δυνάμεως, etc., see above on τῆς αὐτῆς. ἂν εἴη, κἂν χωρήσῃ, κἂν ἐνεχθῇ, 632, 649, 654 ; Η., 747, 750; G., 223, 227; F., 200, 204, 7, 213; see also Harkness, 509, 511. • · ὁπόσα (sc. ζῶα), whatever beasts are accustomed to resort to such bodies. τὸν . . . κόρον, their fill. χωρήση, the subject is to be supplied from τὸ διατεθρυμμένον above: even if it may have passed into one animal of them; èv, em- phatic, as standing opposed to the following πολλά. κατὰ τὴν φυσικὴν εἰς ταύτας ἀνάλυσιν, according to the natural analysis into these ; i. e., the dissolution by natural law. ồ, viz., the fact that these parts of human bodies may again be gathered and reunited after such separation and dissolution. ὃ is the subject of ἔδοξε. τινας καὶ τῶν, κ. τ. λ., certain ones even of those admired for their wisdom. τινας, object of ταράττειν. τῶν θαυμαζομένων, gen. part. ἰσχυρὰς οὐκ οἶδ᾽ ὅπως ἡγησαμένων, κ. τ. λ. ; ἡγησαμένων, in agree- ment with r~v: supposing, I do not know how, that the doubts 192 NOTES. brought forward by the many are strong (i. e., well founded). Ob- serve the prominence given to lơxvpàs by its position, 719, a; F., 306 sq. CHAPTER IV. THE OBJECTION TO THE RESURRECTION FROM THE FACT THAT SOME HUMAN BODIES HAVE BECOME PARTS OF OTHERS. 20. Οὗτοι, referring back to τινας, s. 19. τῶν . . . δυσθανάτων, of those suffering a hard death, 435, 443, 506; H., 509; G., 139. ἢ κατ᾿ ἄλλην τινὰ τραχυτέραν, κ. τ. λ., or (of those) deprived of burial from some other more severe cause and circumstance of things. Tapñs, 404 sq.; H., 580, a; G., 174. προκεῖσθαι βοράν, lie before as food. The subject is πολλὰ (sc. σώματα). βοράν, from βιβρώσκω (βρο-); comp. Lat. voro ; 104, 145. Τῶν ἀναλισκομένων σωμάτων, 675 ; Η., 593; G., 183. So also μερῶν καὶ μορίων διαθρυπτομένων, ἑνουμένων. μερῶν καὶ μορίων ; see notes on s. 14, 19, 29. πρòs dè TAÚTY, K. 7. λ., and in addition to this, a second still more difficult (case); viz., to be stated in the next sentence. 21. Tŵv ... Cúwv'. . . lóvrwv, gen. abs.; For animals feeding on the bodies of men, such as are fit for food to men, passing through the stomach of these (men), and being incorporated into the bodies of those (men) partaking of them, it is an absolute necessity that the parts of men, such as have become food to the animals partaking of them, pass into the bodies of other men, the animals nourished meanwhile by them conveying (diaπop&μεvóvтwv) the food (derived from them) by whom they were nourished into those men of whom they (in turn) become the food. πόσα (sc. ζῶα). owµaoiv, 449 sq.; H., 602 sq.; G.,.186. είναι ; the subject is the incorporated clause, τὰ μέρη χωρεῖν. πόσα (sc. μέρη). τούτοις (sc. τῶν ἀνθρώπων σώμασι). ¿yévero; the subject is a understood. • • • μετα RESURRECTION OF THE DEAD—CHAP. V. 193 .. 22. iπirpayudovoi, they tragically add. καὶ τοὺς κατ᾽ ἐπιβουλὴν, κ. τ. λ., and the children eaten by those hav ing begotten them by the contrivance of enemies. ἐδηδεσμένους, pf. p. pt. from ἐσθίω. rus. Mηdikην тρáжεĽav iɛɛívny, that Median feast, referring to a partic- ular one—viz., the act of Harpagus, a general of Cyrus, who was forced by Astyages to eat the flesh of his own son, because he had disobeyed his orders in not putting to death the infant Cy- See Herod., i., 108, 119; Justin., i., 5, 6; Diogen., 6, 37. Ovέorov. Thyestes was banished by his brother Atreus from the kingdom of Argos for violence offered to Aerope. Atreus afterward affected a desire to be reconciled, and recalled Thyes- tes, receiving him with an elegant entertainment. But he was soon informed that he had been feeding upon the flesh of one of his own children. kawovpyndɛíoas, lit., newly perpetrated; but the notion of nov- elty passes over into that which is better expressed by strange or monstrous. Bapßápois. As regards the eating of human flesh by the bar- βαρβάροις. barians, see Aelian., Var. Hist., iv., c. 1; Pompon. Mel., ii., c. 1. KataokɛváĽovoi, they establish. There could be no doubt in these cases that parts of human bodies were taken into other human bodies. ἑτέροις τε καὶ ἑτέροις σώμασιν, both to other and other bodies; i. e., the same parts can not be restored to one set of bodies, and to another set also. τὰ (sc. σώματα), the subject of δύνασθαι. ἢ τούτων ἀποδοθέντων τοῖς προτέροις, κ. τ. λ., or these being restored to the former, those of the latter will stand in need ("imperfecta fore [corpora] posteriorum "). CHAPTER V. ATHENAGORAS BEGINS HIS REPLY TO THESE OBJECTIONS BY A REFERENCE TO THE PROCESSES OF DIGESTION AND NUTRITION. 23. πρῶτον μὲν, looking forward to πρὸς δὲ τοῖς εἰρημένοις at the close of the section. 194 NOTES. τοῦ δημιουργήσαντος καὶ διοικοῦντος, of the one having formed and regulating. τοῦ, an adjunct of δύναμιν and σοφίαν, 435 ; Η., 558 ; G., 167. ἑκάστου ζώου φύσει, κ. τ. λ., having adapted to the nature and kind of each animal suitable and convenient food. κατάλληλον (κατὰ and ἀλλήλων), agreeable to each other aptum cibum). συναρμόσαντος, in agreement with του δημιουργήσαντος ; so δικαι- ώσαντος, ἔχοντος, ἐπιτρέποντος, etc. τὸ δρᾶν ἢ πάσχειν ἃ πέφυκεν, to do or to suffer what is natural. μηδὲ τὴν ἑκάστου τῶν τρεφόντων, κ. τ. λ., nor do they seem to have considered the power and nature, etc. 24. Η γὰρ ἂν ἔγνωσαν, κ. τ. λ., For they surely would have known that not every thing which one takes in under the pressure of need from without becomes suitable food for the animal. H strongly af- firmative; hence frequently, as here, with a bitter sarcastic force. ἂν ἔγνωσαν, the apodosis of a conditional clause. There is an ellipsis of the condition: (if they had not been ignorant) they certainly would have known. The indicative implies the non-ful- fillment of the condition. They were ignorant. 615; 631, a, b; 636; H., 746, 752; G., 222; 226, 2; F., 208. τοῦτο, a repetition of πᾶν. ἅμα τῷ προσομιλῆσαι, κ. τ. λ., as soon as they come in contact with the folding parts of the stomach are wont to be corrupted. προσομι- λῆσαι, 663, 449; H., 602 sq. ; G., 186. μέρεσι is in the same con- struction. πέφυκεν ; the subject is τὰ; 569. τρόπον ἕτερον διαφορούμενα. “Rechenberg refers to Nemesius, who, in his treatise concerning man, writes (c. 23, of nutrition): ἐκκρίναι τὰ περιττὰ διὰ γαστρός, δι' οὔρων, δι' ἐμετῶν, δι' ἱδρώτων, διὰ στόματος, διὰ ῥινῶν, δι' ὤτων, δι᾿ ὀφθαλμῶν, διὰ τῆς ἐκπνοῆς, διὰ τῶν ἀδήλων πόρων. • · • 22 τὴν πρώτην καὶ κατὰ φύσιν ὑπομεῖναι πέψιν, to undergo the first and natural digestion. πρώτην; Athenagoras follows the old physi- cians in his treatment of the subject of nutrition. There were, according to them, three processes-viz., (1) that in the stomach, (2) that in the liver, (3) that in the members and parts to be RESURRECTION OF THE DEAD.-CHAP. VI. 195 nourished. These several changes consisted in the preparation and selection of the nutritive portions of the food, and finally the assimilation of the fit portions to the fibre of the body. Any thing unfit for the uses of nature was arrested and rejected at one or other of these stages of digestion. Of course, the point to which Athenagoras is working is that human flesh is not the fit and natural food for man; and therefore, though it pass into the stomach, though it pass beyond this to the liver, it can never be assimilated to the tissue of the body. wσπɛρо~v = quemadmodum igitur. τοῖς τρεφομένοις μορίοις προσπελάζει πάντως, approaches at all the parts to be nourished. τῆς θρεπτικῆς δυνάμεως, from the nourishing power; 404. καὶ πρὸς ἕτερόν τι μεταχωρούντων, κ. τ. λ., and passing into some- thing else, which has lost the power of nourishing. οὐ πάσης εἰς τροφὴν ἀνθρώποις χωρούσης, not all issuing in food to men. ¿σI'örı, sometimes. κατὰ τὴν ἐπικράτειαν τοῦ πλεονάζοντος, κ. τ. λ., according to the pre- dominance of that which abounds or exists in excess, and which is ac- customed (eiwóros) in some way to corrupt or turn to itself that which approaches it. The reference is to the last stage, where the members to be nourished reject or change all unnecessary or unfit parts of food that have passed through the preliminary processes. The view of Nemesius is expressed as follows: Εκαστον γὰρ τῶν μορίων τοῦ ζώου φυσικῶς ἕλκει πρὸς ἑαυτὸ τὴν οἰκείαν τροφὴν, καὶ ἑλκύ- σας κατέχει καὶ κατασχὸν εἰς ἑαυτὸ μεταβάλλει, καὶ οὕτως τὸ περιττὸν ἐξωθεῖ. CHAPTER VI. UNNATURAL OR HURTFUL FOOD IS ENTIRELY REJECTED IN THE PROCESS OF DIGESTION. 25. tñs pvoikñs diapopãs, the natural difference, i. e., difference of nature. The construction throughout the sentence is mainly gen. abs. The principal verb is det̃. συνεξαλλαττομένης, being varied to suit. κατὰ τὴν ἑκάστου ζώου τροφὴν, in the food of each animal. 196 NOTES. φθείρεσθαι, διαχωρεῖν, μεταβάλλειν, subjects of δεῖ. Ž πépukev = quo convenit, in the natural way. συμβαίνουσαν δὲ καὶ κατὰ, κ. τ. λ., and also that the power of the nourishing body be naturally suitable, etc. dei is to be understood. dvváµɛoi, dat. after ovµßaivovoar, 449 sq.; H., 602 sq.; G., 186. ταύτην, the subject of γενέσθαι, and referring back to τροφήν. εἰλικρινεστάτην πρόσληψιν, a most genuine addition. ἣν δὴ καὶ μόνην ἐπαληθεύων, κ. τ. λ., which alone any one speaking truthfully would in fact call food. καὶ τὸν πολὺν ἐκεῖνον ὄγκον, κ. τ. λ., and that great mass (of food) taken in for filling the stomach, etc. yrov, in the same construc- tion with πᾶν, the object of ἀποβάλλουσαν. 26. οὐκ ἄν τις ἀμφισβητήσειεν, no one can doubt. τὴν δὲ ἑτέρως ἔχουσαν, κ. τ. λ., but that having itself otherwise (being different) and contrary to nature, is quickly destroyed if it come in contact with a stronger power; but destroys with ease that overcome (by it). τὴν ἔχουσαν (sc. τροφήν). φθείρεσθαι depends upon ἀμφισβητήσειεν. φαρμακώδεις ποιότητας, poisonous qualities. φαρμακώδης, generally medicinal; but often, as here, poisonous, drugs being popularly so considered. Compare Shakespeare's drug, poison, dose; Sp. yerba; Ger. das Gift. TоLóτητaç, from оtos; like Lat. qualitas, from qualis. 27. Toúrov, viz., the fact just Tò, the article belonging to referred to. aкoλovdiv, 663, f; H., 493, c; G., 258; that pain or danger (disease) or death follows from these many of the animals nourished. ToÚTwv, viz., unnatural or hurtful food. ἣν ὑπὸ σφοδροτέρας . . . φύσιν, if they take in mingled with their food, by a too eager appetite, any thing poisonous, etc. πάντως φθαρτικὸν ἂν εἴη, would be wholly destructive. εἴ Yε, since. 28. Eiπερ ovv tỷ diapopã, K. T. λ., If, therefore, food has been suited to the difference of animals differing by nature, according to the kind. OŰTE TÒ TUXÒV ÉK roúrov, nor that happening of it; i. e., not even an accidental part of it. { RESURRECTION OF THE DEAD.-CHAP. VII. 197 καὶ μεταβεβληκὸς εἰλικρινῶς, κ. τ. λ., and having completely changed for union with the particular body. TOLOũ: observe the differ- ence in accent between this word and its primitive, the inter- rogative ποῖος. ποιός = quidam, frequently so used in Plato and other elder writers. ἑνωθείη ποτ' ἂν, can ever be united. πpìv črepóv rɩva, K. 7. X., before it produces some other humor; 703, d, ß; H., 769; G., 240, 2. kaì avtηv Týv TÑs, K. T. X., and the flesh itself needing the nourish- ment; 414; H., 575, 584, b; G., 172. 'AMλà kầv åπwody Tотε, But even though it be expelled at length. ἀπωσθῇ from ἀπωθέω. Taïs pvoikaïs dvváµɛot, viz., “vis medicatrix naturae." ¿¿εppún, it departs, flows out; from iкpéw. used also by Plato, Repub., 452, D. μετ᾿ οὐκ ὀλίγης τῆς βλάβης, litotes, '70, m. The 2 a. pass. is so CHAPTER VII. THE RESURRECTION BODY DIFFERENT FROM THE PRESENT. 29. "Oλws = omnino, at all events. kầv ovyxwphoŋ rɩç, though one should grant. The apodosis is ovd outws yevýσɛraι, 631, c; H., 747; G., 223; F., 200, 206. τροφήν, the subject of διακρίνεσθαι, and μεταβάλλειν, these incor- porated clauses being the objects of συγχωρήσῃ. ÈK TOÚTWV, viz., from substances unfit for food. Twv vypaivóvтwv, K. 7. X., of the moist or dry or warm or cold, viz., the four constituent elements of the body. тɩ пρоűρɣov, any advantage. The way in which Athenagoras introduces this new line of argument suggests that he felt a want of confidence in his answer to the objection thus far. But the objection is a serious one only on the supposition that the resur- rection body is to be the exact body, absolutely identical in the material parts and particles that compose it. Athenagoras seems to meet it on this ground at first, with what success is a matter of little consequence, inasmuch as he now takes a much higher ground, claiming that the resurrection body is to be different 1 I 2 198 NOTES. from the present, that it will throw aside its corruptibility, its needs, and its material functions and conditions; and also sug- gests that essential identity does not imply absolute identity of material parts, but organic unity during the whole period. • • σωμάτων . ovviotaµévwv, 675; H., 593; G., 183; standing in the relation of a reason to οὐδ' . . . γενήσεται; 64. twv oikeiwv µepwv, viz., the parts which properly belong to them. τῶν εἰρημένων, viz., τῶν ὑγραινόντων, ξηραινόντων, etc. οὐδὲν συντελοῦντος, κ. τ. λ. ; with this participle connect αἵματος, pλéyµaros, etc., neither the blood contributing any thing to life, nor the phlegm, nor the bile, nor the breath. The several functions of these supposed elements will be seen by identifying them with the participles above (vypaιvóvтwv, etc.), in the order of their mention. Tò ñv, viz., the true life, the resurrection life. 30. Οὐδὲ γὰρ ὧν ἐδεήθη, κ. τ. λ., Neither will the bodies nourished then need the things they once required. úv, 414. συνανηρημένης τῆς χρείας, 675. See 1 Cor. xv., 35-58. τὴν νεωστὶ μεταβληθεῖσαν, κ. τ. λ., that the flesh recently changed by food of that kind. σáρka, the subject of reλeiv, 666; H., 773; G., 134, 2. owμarı, dat. after πроσπελáσασav, 449; H., 602 sq.; G., 186. tử µýte σápka pvλártεiv, by the flesh not to keep, i. e., for the rea- son that the flesh does not retain always what it has received. ɛivaι and wapaµévɛv are in the same construction, viz., dat. after οὐδ᾽ ἀνάγκη τις ἔσται, 466, 1. Jáтepa ῆκται, 147, 1 ; Η., G., 16, 1. Comp. M., 35, 4. etc. 44; ἀκόλουθον ἂν εἴη . . . διασκέψασθαι, it may be in order to consider, ¿éraoiv, investigation. Tỷ airía 450; H., 602, sq.; G., 186. φύσις, the subject of ἕπεται. τούτοις τε πᾶσι, κ. τ. λ. (sc. ἕπεται), and the end of their existence (follows) all these. τῶν προτεταγμένων, viz., the considerations relating to the cause for which man was created. CHAPTER XIV. THE RESURRECTION DOES NOT REST SOLELY ON THE FACT OF A FUTURE JUDGMENT. 60. Ἡ τῶν τῆς . . . ἀπόδειξις, The proof of the doctrines of truth or 'H of those (matters) whatever (they may be) proposed for examina- tion. ἀπόδειξις, the subject of ἔχει. iπipéρovσa πioriv, producing conviction, i. e., if it is to produce an unfaltering confidence in the things said, must have its be- ginning, etc. οὐδ᾽ ἐκ τῶν . . . δεδογμένων, nor from the things seeming or having seemed to certain ones, viz., nor from what certain persons think or have thought. ἢ τῆς πρὸς τὰ . . . ἀκολουθίας, or from the relation of secondary 212 NOTES. (truths) to primary. The pertinence of this train of thought to the subject in hand will be seen further on (s. 63, 64). The prop- er order of argument is again engaging the writer's attention. The fundamental or primary truths (rà πρŵтα) are with him God's purpose in the creation of man, and the nature of the be- ing so created. The future judgment furnishes a valuable argu- ment, but secondary in its character and importance, though many have rested the whole case upon it. 61. Ἢ γὰρ περὶ τῶν πρώτων ἐστὶ δογμάτων, For it is either of primary beliefs; viz., relates to primary beliefs: it, viz., the ques- tion; but here specifically the resurrection. πρúшv doyµárwv, the arguments for the resurrection, derived from the cause of the creation and the nature of man, rest ultimately on beliefs that are not the result of education or argument, but are in the constitution of man, and need only reminiscence (vπoµvýσɛws) to excite them and bring them into force. Tǹv pvoikýv čvvoiav, the natural notion; as above, s. 60 = ròv qv- σικὸν λόγον. • ἐπὶ τὸ μήτε . άμɛλɛiv, denoting purpose; that we may be neither unmindful of the truth, etc. ἀληθείας, ἀσφαλείας, 432, c; H., 576; G., 171, 2. τὸν φυσικὸν εἱρμὸν = ἡ φυσικὴ ακολουθία, above. 62. “OIɛv oïµaι Xpñvai, к. T. X., Whence I think it behooves those de- voting themselves to these subjects and wishing fairly to decide, etc. ; or δίκαιον may be referred to ἐσπουδακότας, those discussing the sub- ject fairly. ἐσπουδακότας, the subject of ἐπισκοπεῖν. Ὅθεν οἶμαι Xpñvaι. See ch. i., s. 4. Tηv dúvajuv, the force. ὕστατον, last. 63. πрúτην. See ch. xii. yváμnv, design. οὐχ ὡς . . . δευτερεύουσαν, not as being second. Kaтà TανTÒν, at the same time. kầv öti µáλiota, K. 7.λ., though they depend upon each other par- ticularly, i. e., have the closest relation to each other. RESURRECTION OF THE DEAD.-CHAP. XV. 213 64. τὴν ἀρχὴν ἐχόντων, lit., taking their rise. ἐχόντων, in agree- ment with τούτων, viz., τῆς αἰτίας τῆς τῶν ἀνθρώπων γενέσεως, καὶ τῆς τῶν γενομένων ἀνθρώπων φύσεως. διὰ τῶν τῆς προνοίας λόγων, by arguments from Providence. τιμῆς ἢ δίκης, reward or punishment. τοῦ . . . τέλους, and from the end of human existence ; chaps. xviii. xxiv. πολλοί γάρ. We do not know who they were. Certainly Ter- tullian was not one of them. See De Resurrec. carn., c. xiv. 65. μὴ πάντας, viz., τοὺς κομιδῆ νέους παῖδας. Very young chil- dren, who die having done neither evil nor good (μηδὲν ἡμαρτη κότας ἢ κατορθώσαντας), are not judged; hence, if the resurrection follows from the judgment, are not raised ; but all are raised. CHAPTER XV. THE ARGUMENT FOR THE RESURRECTION FROM THE NATURE OF MAN. 66. ᾿Αρκούσης μόνης θεωρουμένης αἰτίας, 675; Η., 593; G., 183; i. e., although the cause alone, seen in the creation of man, is sufficient to prove, etc., 674. ἑπομένην τοῖς διαλυθεῖσι σώμασι, following on bodies dissolved; i. c., that it (τὴν ἀνάστασιν) follows dissolution ; is the next thing that happens to bodies dissolved; 450. πρὸς μηδὲν ἀποκνῆσαι τῶν προτεθέντων, to shrink from neither of the proposed (arguments). τῶν προτεθέντων, viz., the nature of man, the judgment, and the end of existence, s. 63, 64. τοῖς ἐξ αὐτῶν συνιδεῖν μὴ δυναμένοις, to those not able of themselves to discern (them). τῶν ἄλλων; see above on τῶν προτεθέντων. 67. Εἰ γὰρ πᾶσα, κ. τ. λ., looks forward to δεῖ πάντως. κοινῶς, in general. χωρίς, separately. ἀπεκλήρωσε θεὸς ; Just. Mart., De Resurrec., c. viii. Other fathers have used the same argument. K 214 NOTES. τὸν σύμπαντα βίον, more general than ζωὴν; the whole course of existence. + ἵν᾽ ἐξ ὧν γεννῶνται . Télos, that, having passed through this life, they may arrive at some common end (with the same elements) with which they come into life and live. The thought is the unity of the soul and body, and their continuance in the same relations which exist in this life. Otto gives the sentence a fuller form, without, however, making the antecedent of v more definite: "ut, quibus ex rebus constant quum gignuntur et vivunt, cum iisdem ad unum aliquem et communem finem vita peracta perveniant.' αἰσθητικῆς ἢ τῆς λογικῆς κρίσεως, the judgment of the senses or of reason, including both physical and mental power. "" ἵνα πάντα καὶ διὰ πάντων, κ. τ. λ., that these) all and through all may agree in one harmony and the same experience, (viz.) man's creation, man's nature, etc. 68. τῶν ἐκ ψυχῆς φυομένων : . . ἐπιτελουμένων, of those things springing from the soul, or of those accomplished through the body. Kadaρws, precisely. 69. τὴν ἰδιάζουσαν ἕνωσιν, their peculiar union. 70. πρὸς διάκρισιν νοητῶν, for the discernment of things perceived by the understanding. ovoɩõv, existences. See xvi., 75. 71. µý tñs dešaµévns, к. T. X., the nature receiving it, and in which it inheres, not continuing. åpa, therefore. 72. ἡ ψυχὴ συνήρμοσται, κ. τ. λ., the soul has been fitted to the need of the body, and to its experiences, in vain. πρὸς τὸ τυγχάνειν ὧν ὀρέγεται, with reference to the attainment of what it desires; i. e., so that it can not attain, etc. Chrysostom (Homil. 30) also compares the soul to a charioteer: öπep loriv ἡνίοχος ἅρματι καὶ κυβερνήτης πλοίῳ καὶ μουσικὸς ὀργάνῳ, τοῦτο εἶναι τῷ γηΐνῳ τούτῳ σκεύει τὴν ψυχὴν ὁ πλάστης ἐνομοθέτησεν αὕτη κατέχει τὰς ἡνίας, κ. τ. λ. RESURRECTION OF THE DEAD.—CHAP. XVII. 215 kai ovvóλwç eitɛïv, and to speak briefly. 73. áπedýλatai; rò µáraιov is the subject. But if vanity is en- tirely excluded from all the works of God, and from all the gifts bestowed by him. τῷ ἀτελευτήτῳ συνδιαιωνίζειν, the endless duration. CHAPTER XVI. THE NATURE OF IDENTITY IN MAN; THE ANALOGY BETWEEN DEATH AND SLEEP. 74. ¿ Xóyos, meaning, definition. 75. τῶν ἀφθάρτων, angels. τῶν ἀνθρώπων διαμονήν ; on the nature of personal identity, see Haven's Mental Philosophy, p. 245 sq. karà... åp‡apoíav; 1 Cor. xv., 53, and comp. ch. xii., above. CHAPTER XVII. OBSERVED CHANGES IN MAN MAKE THE RESURRECTION PROBABLE. 80. dianλáorų đoes not occur elsewhere. It should mean, com- pletely formed; it has been rendered by molli, Ger. weichem, soft, difficto; others take it for dianλaori, having the power of form- ing; others read άdianλáorw, unformed as yet. There seems no difficulty in the simple meaning, the seed completely formed-i. c., giving no intimation that it is an incipient animal. 82. αὔξησις : ad pueros pertinet αΰξησις, ad adolescentes τελεί- ωσις, ad viros ὕφεσις, ad senes διάλυσις.-Otto. 83. Ὥσπερ οὖν, κ. τ. λ. As experience shows us changes in the body which would have been incredible, reason may much more give us ground for believing in the change called resur- rection. 216 NOTES. CHAPTER XVIII. THE FUTURE JUDGMENT MUST BE PASSED ON BOTH SOUL AND BODY, AND THEREFORE BOTH MUST RISE AGAIN. 84. The arguments urged hitherto have been drawn from the nature of man as implanted by God, his creator; the argument to come relates to God as a moral governor. 85, 86. The moral argument has two divisions: 1, future re- wards and punishments; 2, the final cause of man's life. It is premised that all who believe in God must hold that he takes care of all things according to the end for which he made them; of man, e. g., in respect to food, posterity, and reason. ἀχρείου γὰρ οἶμαι. γάρ refers to an unexpressed thought: I will not enlarge, for I think it a work of needless ambition (idle effort) to go through (spin out), or distinguish, or mention in detail what is suitable to each nature. 87. dià tò . . . ïvvoµov, for his rule in respect to food and poster- ity. · • • ἀνάγκη riµwpíav; it is necessary, since food and posterity relate to man as made up of soul and body, that justice must re- late to this complex being, and that he as such must give account and receive reward or punishment. 88. Ei dè, the beginning of a compound protasis, whose apodo- sis begins with eïdŋλov navrì (p. 78, line 2). ¿ dè καὶ μήτε . . . μήτε τὸ σῶμα . . . ὁ δὲ ἄνθρωπος, and if it is meet that neither the soul alone should bear the penalties . . . nor the body alone... but the complex man. dè τοῦτο δὲ οὔτε . . . οὔτε δὲ μετὰ θάνατον, and if reason fnds this retribution neither happening in this life, where the wicked flourish often and the good suffer nor at death, when the soul and body are separated. • εvôŋλov, K. 7. λ., the conclusion is plain to every one. κατὰ τὸν ἀπόστολον, 1 Cor. xv., 53 ; 2 Cor. v., 10. RESURRECTION OF THE DEAD.-CHAP. XIX. 217 CHAPTER XIX. THE PROVIDENCE OF GOD MAINTAINED TO AN ATHEIST AS A GROUND OF BELIEF IN THE RESURRECTION. 89. To those acknowledging divine providence, these and the like arguments may suffice. 90. But in dealing with atheists, it is well to start farther back, · and inquire whether man's life goes on in the dark, or whether God watches it and judges it. περì τŵv πρúτwv, those differing about first principles, i. c., atle- ists. 91. If there is no providence or judgment, man is worse off than the brutes; virtue is absurd; let us eat and drink. οἱ τὰ πάθη δουλαγωγοῦντες, 1 Cor. ix., 27. rò píλov, the maxim dear to the intemperate and lewd. Þáywµev, k. t. λ., Isa. xxii., 13; 1 Cor. xv., 32. TOŨ TOLOÚTOV ẞíov, the atheist's life. Katá tɩvaç, i. e., as some say. The atheist should get his pleas- ure while living, since after death there is (according to him) not happiness, as some say, but insensibility. Compare ch. xxxiv., s. 122. 92. But if there is righteous discrimination between men, it must be either in the present life or after death; but the atheist can find it in neither. 93. The present mortal nature is not able to suffer so as to af- ford penalties adequate to the greater crimes. The godless wretch who destroys whole nations-how can he be fitly punish- ed if one death put an end to him and his pains? δήμους, λαοὺς, ἔθνος; a climax. 218 NOTES. CHAPTER XX. IF THE SOUL PERISHES AT DEATH, THERE CAN BE NO JUDGMENT, AND JUSTICE MUST SUFFER: SO IF THE SOUL LIVES, BUT THE BODY PERISHES. CHAPTER XXI, THE REWARD OR PUNISHMENT OF THE SOUL ALONE WILL NOT ANSWER THE DEMANDS OF JUSTICE. 98. If good deeds are rewarded, the body will be wronged, as it shares in the deeds and not in the reward; and also as the soul is excused for faults because of the needs of the body, while the body has no credit for the good deeds in which it toils. 99. If faults are judged, it is unjust to punish the soul alone for faults to which it was carried or attracted by the body. 100. Is it not unjust to condemn the soul alone for acts to which it has no natural appetite? 101. Since most sins spring from the passions excited by the body (e. g., desire of property, of the use of it, of marriage, etc.), is it just to judge the soul alone for these? ¿voxλovvτai, they are made turbulent. • D καὶ τὰς μὲν ὀρέξεις Tàs dè àµaptías, and (how is it right) that the appetites (etc.) have their impulse from the body, but that the sins from these (etc.) fall on the soul alone? 102. If we affirm that the passions are not of the body alone, but of man compounded, we shall not attribute them to the nat- ure of the soul by itself; for (s. 103) since it is absolutely without need of food, it can not desire, etc. 104. Since the soul is superior to corruption or hurts, it can have no fear of famine, etc. RESURRECTION OF THE DEAD.-CHAP. XXII. 219 105. But if the passions do not belong to the soul per se, it is unjust to charge the sins springing from them on the soul alone. • CHAPTER XXII. SINCE VIRTUES AND VICES ARE NOT RECOGNIZED IN THE SOUL SEPARATE, REWARDS AND PUNISHMENTS SHOULD NOT BE AS- SIGNED TO THE SOUL SEPARATE. 109. Πῶς δὲ φρόνησιν, How can one conceive as belonging to the soul separate practical wisdom, since there would be no im- pulse to practical activity? 110. How can equity be an attribute of souls per se, since they have no means of bestowing according to merit, save honor to God, and have no impulses to use or abstinence ? δικαιοσύνη, action according to the real relations, πρὸς ἀλλήλας Οι πρὸς ἄλλο τι, κ. τ. λ. οὐκ ἐχούσαις : the members of the body are needed to act on other persons. κατ᾽ ἀξίαν ἢ κατ' αναλογίαν, according to merit or according to analogy. That a parent should be honored is a judgment кar' ážíav, that a teacher should be honored as much as (or more than) a parent is a judgment κατ' αναλογίαν ; so if we say with the scholiast, Οἱ μὲν γονεῖς τὸ ἁπλῶς εἶναι παρέσχον ἡμῖν, οἱ διδάσκαλοι δὲ τὸ εὖ εἶναι. Εξήρηται δὲ τούτων θεὸς καὶ ἡ εἰς τοῦτον τιμή, ὡς οὐ μόνον τοῦ εἶναι παραίτιος ὤν, ἀλλὰ καὶ τοῦ εὖ, καὶ δὴ καὶ τοῦ εἰς ἀεί. eis Deòv tiñs, God knows the heart, and is worshiped in the spirit (John iv., 24). ἐπὶ τῶν χρῆσθαι πεφυκότων, in those beings constituted to use them. It is in regard to such beings that questions of duty arise as to using or abstaining from using things. idioπρaɣías, the so-called peculiar function of the members not being able to be found in the soul so constituted. 220 NOTES. CHAPTER XXIII. LAWS ARE ADDRESSED TO MAN, NOT TO THE SOUL BY ITSELF; AND THE TRANSGRESSION OF THEM SHOULD BE VISITED ON MAN, NOT ON THE SOUL BY ITSELF. 112. porxɛías, póvov, kλoññs, Deut. v., 17; Matt. xix., 18; Luke xviii., 20; Rom. xiii., 9. Athenagoras follows the order of the two last. 113. Tíµa, K. 7.λ., Exod. xx., 12; Luke xviii., 20. å к. åveρúжоvç äveρwπо, but men (generating) men appropriate the names father, mother. Οὐ μοιχεύσεις, Εxod. xx., 13. 116. roïç ovveλDovσiv, those who have come together—assembled to hear the reading of the discourse, тwv πаρóvтwv; though some refer it to readers: "Qui ad librum legendum accedunt.” risse. Cla- CHAPTER XXIV. ARGUMENT FOR THE RESURRECTION FROM THE CHIEF END OF MAN. 117. twv πpoteđevτwv, the points proposed. See ch. xi., s. 48; xviii., 85. TOũ Téλovs, the final cause, or chief end. Vπó EOIs, the plan of argument. 118. Toútwv, k. 7. X., on account of these persons present and oth- ers attending to the subject. Some, however, read, “for these reasons and others pertaining to the subject.” kaλws âv ëxoi, it may be well to remark thus much only. τοῦτο, the object of ἐκδιδασκούσης ; common-sense and common eye-sight teaching this, i. e., that every thing both of nature and art has some end of its own. RESURRECTION OF THE DEAD. -CHAP. XXv. 221 119. κατά τινα φυσικόν εἱρμὸν, in a certain natural series. Re- chenberg comments nobly: "Res omnes a deo creatae elegantis- sime nexu ita sunt inter se complicatae, ut contemplantibus nobis earum finem scalam quasi, qua in deum ascendamus, ordinatissi- mam pracbeant. Inserviunt enim elementa corporibus mixtis, et horum inanimata vivis, inter viva stirpes animalibus, inter animalia pecudes homini: atque sic cetera quidem universa sunt propter hominem, homo vero ipse propter deum, non quod carere numen avтaρKÉσTATOV Opera nostra non possit, sed quod placuerit illi ho- minem, carissimum sibi animal, compendium quoddam universi et centrum, in quod omnes reliquorum corporum lineae coirent, ita disponere, ut quemadmodum axis rotam promovet sic ipse, cui soli inter has corporeas naturas intelligendi concessa facultas cst, globum caeli pariter ac terrae secum volveret in gloriam summi artificis. Sapienter ergo Athenagoras, pulcherrimam fini- um consecutionem speculatus, ad ultimum hominis finem cogno- scendum nos deducit, ac inde futuram eius vitam meliorem resur- rectionem demonstrat." 120. The end of man, as a being of peculiar nature, must be unlike the common lot. ἐπεὶ μηδὲ θεμιτὸν, κ. τ. λ., since it is not lauful to suppose the same end for beings destitute of rational judgment and for those acting according to implanted law and reason. 121. тò äλvπov, the absence of pain can not be the end of man, since that is the end of the brutes. οὐδὲ . . . ἀπόλαυσις, nor enjoyment of things feeding or delight- ing the body, since this would imply that a brute life is supreme and a life of virtue purposeless. CHAPTER XXV. THE CHIEF END OF MAN IS NOT THE HAPPINESS OF THE SOUL SEPARATED FROM THE BODY, AND HENCE THERE MUST BE A RESURRECTION. 122. τὴν . . . ζωὴν ἢ τέλος, we do not inquire concerning the life or final cause of either of the parts of which man is composed. K 2 222 NOTES. 123. If there is a final cause of this complex being, the union of both soul and body, and it is not found while they are living here nor when the soul is separate, it must be in some other con- stitution and life of the two together. 124. οὐχ ἁπλῶς, οὐδὲ τῶν ἐπιτυχόντων ἀνθρώπων, the law of nat ure does not establish the end abstractly, or for men in general, but for the very men living the past life. Toùs davrovs, but the same men it is past contrivance to constitute again, except by the same souls being given to the same bodies. 126. The final cause of man's life and reason, one will not err in saying, is the unbroken contemplation of the objects of reason —to be delighted unceasingly in the seeing of The Being and his decrees. INDEX OF WORDS. Numeral letters refer to chapters, figures to sections. Such letters and figures preceded by R. refer to De Resurrectione, others to Supplica- tio. The indexes are adapted from Otto. A. ἀβασανίστως, without examination, xxiii., 113. ἀγαλματοφορεῖν τὸν ποιητὴν ἐν ἑαυτῷ, R., xii., 54.. ἄγειν καὶ ἁρπάζειν, 1., 5 : ἀγ. τελετὰς καὶ μυστήρια, i., 1 : ἀγ. govern, xiii., 55: ἀγ. τινά, ducere, i. e., aestimare, recognize, iv., 16: ἀγ. τῇ δόξη, xvi. 63. ἀγένητος, iv., 15. ἀγορεύειν κακῶς τινα καὶ διώκειν, iv., 16. "Αγραυλος, 1., 1. ἄγριος ὕλη, oppos. ἥμερον σπέρμα, R., i., . ἄδεια—ἐπ' ἀδείας, licentiously, iii., 12. ἀδελφός et αδελφή, nomina amoris, xxxii., 160. ἀδιακόσμητος ὕλη, R., iii., 18. ἀδιάφορος, de venere promiscua, xxxii., 158. Αδράστεια, vide Ελένη. ἀθεότης, iii., 12 ; coll. iii., 14; vide σμήνος. ᾿Αθηλᾶ, Minerva, xvii., 72. ἀΐδιος—μόνος ἀΐδιος ὁ ἀγένητος θεός, ΧΧΧ., 152 ; coll. xxii., 98: ἀγέ- νητόν τι καὶ ἔστιν ἀίδιον, xix., 80. αἰθέριος—τὸ αἰθέριον = ὁ αἰθήρ, vi., 25. αἰτία—αἰτίαν λαμβάνειν, to be accused, ii., . ἀκατάληπτος God, x., 38. ἀκριβήςἐπ' ἀκριβές = ἀκριβῶς (xi., 45), vi., 22 ; ΧΧ., 85 ; xxiii., 107. ἄκριτος βλασφημία, heedless calumny, xxxi., 155. Αλέξανδρος, deifed at Parium (saec. 2), xxvi. 130. 224 INDEX OF WORDS. ἀλλά interrogative, viii., 34; augmentative, i., 5 ; in propositions conditional, εἰ δ᾽ οἶδεν . . . ἀλλ' ὡς γεν. οἶδεν, vi., 23. ἄλλος ἄλλοις χρῶνται, i., 1. ἄμητος, xxxii., 161. äv, c. fut., xxxi., 157. ἀναβάλλειν σπέρμα, xiii., 54. ἀναγκαῖα, τά, pudenda, xxii., 59. ἀναισθητεῖν τοῦ Θεοῦ, xv., 62. ἀνάστασις νεκρῶν, R., i., caption. ἀνδριαντοποιητική, xvii., 70. ἀνδροφονεῖν, XXXV., 167. ἀνδροφονία, ΧΧΧV., 165. ἀνείδιος ὕλη, R., iii., 18. ἀνεκδιήγητος, Χ., 38. ἀνεπιτρόπευτος, R., xviii., 86. ἀνθρωπικός, ΙΧ., 35 ; xi., 45 ; xxxii., 159 ; xxxiv., 104; xxxν., 165. R., always ἀνθρώπινος. ἀνθρωποβορία, XXXV., 165. άνθρωπος, vide χριστιανός. ἀντιδοξεῖν τινι, xxiv., 118. ἄνω καὶ κάτω, Χxii., 102. ävwdev, superne (coelitus), xviii., 75: of old, R., xvii., 79. ἀξία, ἡ, τοῦ Θεοῦ, R., ii., 16 : πρὸς ἀξίαν, i., 3; iii., 13; xxx., 153: κατ᾿ ἀξίαν, et κατ' αναλογίαν, R., xxii., 111: τὸ κατ᾿ ἀξίαν, R., xviii., 89; R., xix., 94. ἀπαθής God, x., 38. ἁπαλός—ἀπαλὴ ψυχή, xxvii., 184. ἀπαξιοῦν, to decline to speak, xxiii., 109. ἀπαράλλακτος ὁμοιότης, xvii., 70. ἀπειπεῖν τοῖς χρήμασιν, renuntiare opibus, i., 5. ἀπείρατος, unafflicted, R., xviii., 89. ἀπερισκέπτως, R., ii., 13. ἀπεχθάνεσθαί τινι, 1., 2. ἀπηρυθριασμένος, impudent, xxxν., 105. ἄπιστος, oppos. σπουδαῖος, xxiv., 120. ἁπλῶς καὶ μάτην = ἀναιτίως καὶ μάτην, R., xii., 49, 53. ἀπό, of a person giving occasion, xvii., 70: οἱ ἀπὸ φιλοσοφίας, phi losophers, ii., 9 ; xxiii., 107 : so οἱ ἀπὸ ᾿Αριστοτέλους, vi., 25 : οἱ INDEX OF WORDS. 225 ἀπό τῆς στοᾶς, vi., 26 ; xix., 81: οἱ ἀπὸ τοῦ περιπάτου, xvi., 65 : τὰ ἀπὸ τῆς φήμης, ii., 11. ἄποιος φύσις, Χ., 41. ἀποκρίνειν—τὰ ἀπὸ τῆς ὕλης ἀποκρινόμενα, ΧΧ., 88. ἀποκτείνειν πρόῤῥιζόν τινα, iii., 12. ἀποκυίσκειν—γεννᾶν καὶ ἀποκυΐσκεσθαι, xxiii., 113. ἀπολογεῖσθαι ὑπέρ τινος, ii., 11. ἀπολύεσθαι τὰς κατηγορίας, sive διαβολάς, ii., 11. ἀποπίπτειν — excidere, or fall short of, Θεοῦ, xxii., 102: τοῦ μεγέ θους, xxii., 104. ἀπόπτυστος καὶ θεοστυγής, ΧΧΧ., 149. ἀπόῤῥοια τοῦ Θεοῦ, spiritus, X., 42 ; xxiv., 117. ἀποσκευάζειν, -ζεσθαι, ἐπήρειαν, ii., 6 ; ix., 37. ἀποτέμνειν ἓν μόριον παιδείας, vi., 22. ἀποχή, ή, abstinence, R., xxii., 110. ἀπρονόητος, without providence, xxv., 126 ; R., xviii., 86. ἀπροσπαθής, R., xviii., 89. ἅπτεσθαι, of food, iii., 12 ; xxxiv., 104. àpá yɛ . . . ÿ, R., xix., 91. γε "Apyos, Cyclops, xviii., 79. ᾿Αρμενιακός, titulus imperat., i., caption. ἀρσενόπηλυς, xxii., 98. åponv, xx., 86; xxii., 99. ἀσκέδαστος, R., ΧΧ., 95. ἅτε δή, cum gen. abs., R., xvi. 75. ἀτιμοῦν, xxxiv., 163. αὖ—ἀλλ᾽ οὐκ αὖ, R., xii., 52. αὔξη καὶ ἐπίδοσις imperii, xxxvii., 173. αὐτοποίητος, xxxiv., 163. αὐτός—αὐτοῦ for a common ἑαυτοῦ, ii., 8; iv., 16; vii., 28 ; Χ., 44: avrý for ¿avτý, xvi., 64; xxii., 98; xxxvi., 168: avrois for ἑαυτοῖς, xiv., 58; xxv., 127 ; xxvii., 133 ; R., i., 3: αὐτούς for ἑαυτούς, xxvi., 129; xxxi., 157; vide ἐκεῖνος et οὗτος. ἀφασία—ἐν ἀφασία ποιῆσαι, XXV., 125. ȧxúpnros God, x., 38; Jupiter, xx., 88. 226 INDEX OF WORDS. B. β, written with v, R., xii., 53 (συεννυμένην pro σβεννυμένην). βιάζεσθαι, to use force, vi (non jure) agere, xxxiv., 164. Bíos et Zwń joined, R., xiii., 57; R., xv., 67; R., xix., 91. βιότιον, τό, ΧΧν., 124. βουκολεῖν ἑαυτὸν ἐλπίσιν, R., xiii., 57. βουλητός, R., xi., 43. Γ. yáp introduces a reason for an implied opinion, R., xviii., 87. γε et τε commutata, xxiv., 116 : δέ γε, R., iv., 20 : καίτοι γε, iii., 12. γελοῖος, i., 1. γενητός, iv., 15. γέννημα πρῶτον, the Logos, x., 41. γίνεσθαι, hot γίγνεσθαι, vi., 26 ; R., xix., 92 : γινόμ. et γενόμ. com- mutata, R., xix., 91 : also, γενόμενος et γεννώμενος, R., V., 23. γινώσκειν, not γιγνώσκειν, xiii., 54. γνῶσις τοῦ θεοῦ, R., i., 3. γογγύλη, ή, iv., 14. A. Δ et a commutata, ii., 11 (ἀπολυσάμενοι). δαί et δέ commutata, xxiv., 116. 124; δέ very far from μέν, to which it corresponds, xxiv., 118; xxv., post participia, xxxiv., 163: δέ γε, R., iv., 20 ; vide δαί et μέν. δεδίττεσθαι, xxxi., 154. δεῖτί δεῖ λέγειν, xxix., 148. δεικνύναι, R., ii., 11; R., iii., 17, et al. : δεικνύειν, iv., 15 ; vi., 21, et al.; with two accus., to make into, xxxii., 158. δεῖπνον—δ. Θυέστεια, quod vide. δεσπόται, compell. imperat., xxxii., 159. δημεύειν μυστήρια, iv., 14. δημιουργεῖν-δημιουργήσας καὶ διοικῶν τὸ πᾶν deus, R., v., 23. δημιουργία, creation, R., xiv., 64; R., xviii., 85. δημιουργός, vide ποιητής. δῆμος, λαός, ἔθνος, R., xix., 94. δημός, οἱ δημοί, humors, R., vii., 30. INDEX OF WORDS. 227 δήπου γε, R., xxi, 103. διαθρύπτειν εἰς πλῆθος ζώων, R., iv., 20: τὸ διατεθρυμμένον πλήθει ζώων, R., iii., 19. διαιρεῖν, distinguish, εἴς τι, xxiii., 108. διαλύεσθαι, active, xxxvii., 172. διανέμειν καὶ διατάττειν, xi., 44. διάπλαστος, de semine humano, R., xvii., 81. διαπόρησις, ἡ, R., iii., 19. διαφορεῖν, disperse, evaporate, R., vii., 30. διήκειν δι᾿ ὅλου τοῦ κόσμου, vi., 26. δικάζεσθαί τινι, i., 5. δικαιοσύνη quid, xxxii., 159. δικαιοῦν, justify, R., xiv., 65. δίκη-δίκην ὑπέχειν, undergo punishment, iii., 13: οἱ ἐπὶ τῇ δίκη (πεποιημένοι) ἔλεγχοι, judicial proofs, ii., 7. διφυής = ἀρσενόπηλυς, of Jupiter, xxii., 98. dóyµa, R., ii., 11: dóyµara, R., xiv., 60; rules of life, xi., 45. δογματίζειν, oppos. διαπορεῖν, ν., 18. δουλαγωγεῖν, R., xix., 92. δύναμις, the divine being, X., 43; xviii, 4: δυνάμεις, of angels, xxiv., 117: δυνάμεις τοῦ Θεοῦ, deified forces of nature, xvi., 65. δυσθάνατος, dying miserably, R., iv., 20. E. ἔγγονος et ἔκγονος commutata, R., xii., 50. ἐγκόπτειν καὶ ἐκτέμνειν, xxvi., 129. ἐγώ μοι in interrog. καὶ μή μοι γελοῖον, Χ., 39 : cum imper. σκέψασθέ μοι, xiii., 58; xviii., 76. ἑδράζειν, xiii., 54. ἐθέλειν et θέλειν, i., 1; xxxii., 158, et al. ἔθνος, vide δῆμος. ἐπεί εi in interrog., viii., 31; without apodosis, R., ii., 10: ɛï yɛ for iπɛi yɛ, R., vii., 32. εἰδέναιοἶδα θεούς, xiv., 56. eïdos—eïdn tñs vλns, xv., 62; xxii., 98; xxiv., 118. εἰδωλομανής, xxvii., 133. εἶναι—ἐστίν understood with a participle, R., ii., 10. 228 INDEX OF WORDS. εἰπεῖν—τὸ δὲ συμπᾶν εἰπεῖν, R., xx., 98; vide συναιρεῖν et συνόλως. εἱρμός, δ, φυσικός, R., xiv., 61: τῶν φυσικῶς γενομένων, R., xvii., 84 : καθ' εἱρμὸν ἑπόμενον, R., xiii., 59: ἐφεξῆς καθ' εἱρμὸν ἑπόμενα, R., i., 3. εἷς—καθ᾽ ἕνα, 1., 3. εἶτα in interrog., xii., 51. ἕκαστοι τῶν πεφυσιολογηκότων, xxii., 101. ἐκβαίνειν—ὃ τὴν τοῦ τρέφειν ἐκβέβηκε δύναμιν, R., V., 24. ἐκβόσκειν, R., iv., 21. ἔκγονος, vide ἔγγονος. ἐκεῖθεν, temporal, R., viii., 35. ἐκεῖνος, of a matter following, xxvi., 130 : joined with αὐτός, R., iii., 19. ἔκθεσμος, R., viii., 35. ἐκλαγχάνειν—ὑπὸ τῆς φύσεως ἐξειλεγμένος, R., vii., 81. ἔκστασις, ix., 35. ἐκτιθέναι τὸ γεννηθέν, xxxv., 167: ὁ ἐκτιθείς, who exposes (an infant), id. ἐλαύνεσθαι καὶ φέρεσθαι, 1., 4. Ελένη 'Αδράστεια, i., 1. ἐμαυτοῦ, where more are concerned, xxxi., 156. ἐμπαθής, R., xxv., 127. ἐναποσφραγίζεσθαι, xxvii., 134. ἔνδοξος, R., ix., 37. ἐνέργεια τοῦ Θεοῦ, R., i., 3; vide λόγος. ἐνεργεῖν, of the power of the Holy Ghost, τὸ ἐνεργοῦν τοῖς ἐκφωνοῦσι προφητικῶς ἅγιον πνεῦμα, Χ., 48: ἐνεργεῖσθαί τι; prophetae a νηρ γοῦντο a spiritu divino ἐξεφώνησαν, ix., 35. ἔνθεος—ἔνθ. πνεῦμα, vii., 29. ἔνθεσμος, expl. by ἔννομος, R., xxiii., 115. ἐνιέναι—ἐνεῖναι, R., i., 7. ἔννοια φυσική, R., xiv., 60 : in a bad sense, μέχρις ἔννοιας καὶ ἐπιθυ- μίας ἐλθεῖν, xxxiii., 162. ¿voũv, xxiv., 117; xxiv., 118; R., ii., 12; R., ii., 14; R., iii., 19, et al. ἔνστασις τοῦ βίου, xxxi., 154. ἐνυβρίζειν εἴς τινα, desaevire, to be cxasperated, ii., " ; absolute, xxiv., ii.,7; 121. ἐξάκουστος, Χ., 47. INDEX OF WORDS. 229 ἐξεῖναι—ἐξόν, R., xiv., 65. ἐξυβρίζειν εἴς τινα, R., ix., 36. ἐπεί, quoniam, cum indic. ita ut oratio addito οὖν recipiatur, ix., 35. ἐπεισκυκλεῖν, R., ΧΧ., 96. ἐπεξέρχεσθαι τοῖς ἀδικήμασι, iii., 12. ἐπερείδειν, R., xiv., 64. ἐπέχειν, preserve or retain, ἵνα καὶ κοινὸν λόγον, χχν., 127: inde ἐπέχειν τὸν κόσμον, mundum gubernari, viii., 33: ὁ ἐπέχων (the ruling) ἄρχων, ΧΧV., 127. ἐπί, cum gen. in relation to, xxvi., 130 : ἐφ' ἑαυτοῦ καὶ δι' αὐτοῦ, ii., 8: cum dat. in relation to, xxxvi., 168: ἐπί cum dat. et accus. saepe commutatum, R., xiii., 58; R., xiv., 61. ἐπιβάλλειν τινι, vii., 28. ἐπιβατεύειν cum dat. τοῖς ὀνόμασι, xxiii., 107 : τοῖς νοήμασι, xxvii., 134. ἐπιγαμεῖν quid, xxxiii., 162. ἐπιδεικνύειν, vi. 22. ἐπιδιδόναι, vide χνχή. ἐπιδρομή—συντόμως καὶ κατ' επιδρομήν, R., xix., 90. ἐπικαλεῖν τινί τι, to charge something on some one, iv., 14; xiii., 53; xiv., 56, 58. ἐπιλείπειν—ἐπιλείψει με ἡ ἡμέρα, xiv., 58. ἐπινεύειν κεφαλήν, xxxvii., 172. ἐπισπορά, R., xi. 46. . ἐπίστασθαι, recognize, i., 1. ἐπιστασία = ἐπίστασις, R., xxiv., 118. ἐπισυμβαίνειν—τὰ ἐπισυμβεβηκότα θεῷ, attributes of God, xxiii., 112. ἐπισυγκεραννύναι, mingle, κραθείς, xxvii., 133. ἐπισυνείρειν, R., iv., 22. ἐπιφύειν, aor. 2 ἐπεφύην, R., xi. 40. Ερεχθεός Ποσειδών, ., 1. ἕτεροί τε καὶ ἕτεροι, R., iv., 22. εὐεξέλεγκτος, R., ii., 11. εὐθύνειν ἐπί τινος, ii., θ. ευνουχία, de caelibatu, xxxiii., 162. εὐσέβεια περὶ τὸ θεῖον, xxviii., 137. ἐφιστάναι (scil. τὴν γνώμην) περί τινος, Γ., 17. 230 INDEX OF WORDS. ἔχειν—μὴ ὡς περὶ ἀθέων ἔχειν, xi., 45 : ἔχειν (hold) τι τῶν περὶ σπου dñs, xxxv., 166. ζάκορος, o, sacerdos, xxviii., 139. Z. Ζεύς—κατὰ τὸ ζέον τῆς ὕλης, as the Stoics say, vi., 26 : ἡ ζέουσα οὐσία, xxii., 98. ζωή et Bios joined, R., xiii., 57 ; R., xv., 67 ; R., xix., 91 : ζωή ἔμφρων βίος καὶ λογικῆς κρίσεως, R., xxv., 127. Lŵov, animal, R., iv., 21; R., xii., 56; R., xv., 67; of God, vi., 25. Η. Het EI commutata, xxi., 91 (dınyŵ). —ἡ γὰρ οὐ in interrog., R., xxiv., 120. — πῶς ἄν γένοιτο, xix., 83: ἢ τίς ἂν ἐπίστευσεν, R., xvii., 81 : ἤ et Τ και commutata, R., iv., 20 : item, ἤ, ή, ᾖ, ἡ, xxi., 92. ἡδέως ἰδεῖν, lascive intueri, xxxii., 159. non, illico, xxi., 92: on kai, xxi., 92; xxv., 127. ἥμερον σπέρμα, vide ἄγριος. ἡνιοχεύειν τὰ ποιήματα, V., 20. Ἥρα κατὰ τὸν ἀέρα, as the Stoics say, vi., 26: ὁ ἀήρ, xxii., 98. Ηρακλειωτικός, ΧΧ., 86. ἤρεμος, xxxvii., 178. θαυμάζειν τι τινός, xvi., 67. θέλειν, vide ἔθελειν. Θεοδίδακτος, xi., 45 ; xxxii., 159. Θ. θεολογεῖν οἱ θεολογοῦντες περὶ θεῶν, xix., 80; xxii., 103 : Θεολογεῖ- σθαι, Σ., 44: τὰ τεθεολογημένα, those objects to which divinity is ascribed, xix., 80. Θεολογία, Χ., 44. Θεολογικός—τὸ θεολ. μέρος, Χ., 44. θεοποιεῖν, xxii., 102: τὰς τῶν στοιχείων τροπάς, xxii., 104: τοὺς μύ θους, xxii., 103. θεοστυγής, ΧΧΧ., 149. Θεόφατος, id. quod Θέσφατος, xi. 45. θηριόμορφος, ΧΧ., 88. Θυέστεια δεῖπνα, iii., 12. . INDEX OF WORDS. 231 I. ιδέα, vide λόγος. ἰδιαζόντως, R., xxi. 106. ιδιοπραγία, R., xxii., 111. ἴδιος et οἰκεῖος commutata, R., xii., 50. ἱδρύεσθαι νέους, xiv., 5%. ἐνδαλματώδης, imaginary, ἰνδ. κινήσεις, xxvii., 133. ἴσος—ἐπ᾽ ἴσης τινί, R., ii., 16. ἴσχειν χώραν, R., viii., 35. ἰχθύς—δίκην ἰχθύων ζῆν, proverbial, xxxiv., 163. Κ. κάθαρσις καὶ διάκρισις, threefold as to foods, R., vi., 25. raí, et quidem, x., 44; et tamen, id. Partic. illative, viii., 33; in comparison, xv., 62: ὡς καὶ • καὶ, xxiv., 120 : in a wish, καὶ μὴ παρακρουσθῆτε, 1., 2 : καὶ μὴν καὶ, R., xxi., 100; vide y. καιροί, the four seasons, xxii., 99. iii., 12. καίτοι γε, iii., Käv, elliptical, xx., 87: räv ei, xxiv., 118. κανονίζειν—κανονίζεται ὁ βίος ὡς πρὸς στάθμην τὸν Θεόν, xxxi., 156. κατά—κατ᾽ ἀξίαν et κατ' ἀνολογίαν, R., xxii., 111. καταβάλλειν λῆρον, belch out nonsense, xxi., 92. κατάγειν, peragere, θυσίας καὶ μυστήρια, i., 1 : inferre, R., xviii, 87. καταλαγχάνειν, R., χν., 67. κατασκευάζειν, to pour upon, i., 5. κατηγορήματα καὶ ἀξιώματα, xi, 47. κατορθούν, absolute, vi., 22. κινεῖν πάντα λόγον, scrutinize, xxiv., 116. κλέπτειν ἢ ληστεύειν, R., xxiii., 116. Κόρη, Minerva, ἀπὸ τῆς κόρης, xx., 85 : auctor coroplathices (?), xvii., 70. κοροπλανική, xvii., 70. κοσμεῖν—ποιεῖν καὶ κοσμεῖν, viii., 32. Κόττυς, centimanus, xviii., 79. κρατεῖν θεόν, to keep God in mind, vi., 24. κρατύνειν, to afirm, vii., 27 : τὴν προλαβοῦσαν ζωήν, R., xii., 54. 232 INDEX OF WORDS. Κράτων, artificer, xvii., 70. κρείττων, qui non superatur, θυμοῦ, Χxi., 89 : ἐπιθυμίας, xxix., 147. κρίνειν-κεκριμένος ἄνθρωπος, ΧΧ., 87. κριτήριον, R., Vi., 25. κτηνώδης, R., xix., 92. κυκλοφορητικῶς, vi., 25. Λ, vide Δ. λαός, vide δῆμος. λάγνος γυνή, ΧΧΧ., 149. λῆρος πολύς, xxxvi., 170. Λ. λόγος, verbum, ἑνὶ λόγῳ, i., 1 : ὡς λόγῳ εἰπεῖν, ut ita dicam, xvii., 68 : λόγοι γέλωτος, verba risus digna, xxi., 89 : λόγοι ὑπὲρ καὶ περὶ αλη- θείας, vide περί. λόγος καταλείπεται, dubitatio relinquitur, xxviii., 41: de religione (Christiana), ii., 11: ratio; λόγος ἔμφυτος, R., xxiv., 121: quoikós, R., xxv., 127: où λóyov exɛɩ, rationi non est consentaneum, xix., 83; vide vouç: logos divinus; ò ñaρà Jɛoỡ λόγος, Χ., 38: λόγος ἐν ἰδέᾳ καὶ ἐνεργεία, Χ., 40. λοιδορεῖσθαι τινί τι, ΧΧΧ., 163. μᾶλλον δέ, xvii., 72; xxxii., 160. μέγας-μεγάλοι βασιλέων, i., 1. μέλλειν—ἤμελλον, R., ii., 15. Μέμφις, dat. Μεμφι, xxviii., 135. M. μέν non seq. δέ, xxiv., 117; xxvi. 129 : seq. καί, xxxν, 167: seq. καὶ τοὐναντίον, R., xviii., 89 : οἱ μέν . . . ἡμεῖς δέ, vii., 27; xxxii., . 159: μὲν ὤν et μένων commutata, xxii., 99. μέρος καὶ μόριον, quid, R., ii., 14, R., iii., 19. μέσος—τὸ διὰ μέσου, an interval, iv., 15. μετὰ Θεοῦ καὶ σὺν Θεῷ, xxxi., 157. μεταβάλλειν, exchange (signifc. media), xxx., 149. Μετάνειρα, xiv., 57. μέτριος—τὸ μετριώτατον, in apposition, xi. 47 : μετρίως εἴρηται, R., xi., 44. μέτρον, τό-δικαιοσύνης, xxxii., 159. INDEX OF WORDS. 233 μέχρις ὑπονοίας, i., 5: μ. ὀνόματος, ii., 6: με τοῦ παιδοποιήσασθαι, xxxiii., 161: μ. τῶν τῆς ψυχῆς ἡδέων, xxxiii., 161 : μ. ἐννοίας ἐλθεῖν, xxxiii., 162: μ. ἐννοίας κριθήσεσθαι, xxxii., 159 : μέχρι μήπω ἦσαν, xvii., 70. μηδέ, vide ὅλως. Μηδικὴ τράπεζα, R., iv., 22. μικρῶς εἰρημένα, R., xxiv., 118. μῖξις-μ. Οἰδιπόδειοι, quod vide. μιξόθηρος, R., viii., 35. μονόγαμος, xxxiv., 163. μόνος—οὐ μόνον . . . ἀλλά, 1., 5: μὴ μόνον . . . δέ, iv., 15; vide νόμος. μονοφυής, xxiii., 112. μόριον, τό, vide μέρος. Ν. ν έφελκ. often (in Athenag.) before consonants, i., caption ; R., iv., 20; R., xii., 55, et al. Νερυλλῖνος, χχνί., 130. νήπιος oppos, τῷ τελείῳ, R., xvii., 83. νοητός-νοηταὶ φύσεις angels, R., Χ., 38. νομίζεσθαι (pass.), to be in use, xvii., 70. νόμος φύσεως, of instinct, iii., 12: νόμος et μόνος commutata, R., xxiv., 121. voũs kai Xóyos, of God, x., 40; xxiv., 117: of men, iv., 15; x., 38; R., xv., 71 : ὡς ἔχει νοῦς oppos. ἀνεπιστημόνως, Γ., 18. võv—dǹ vũv, R., ix., 36. ξενηλατεῖν, xxiv., 116. ξόανον, τό, iv., 14. Ξ. 0. ¿ artic. repeated, xxvi., 128; vide µév. Οιδιπόδειοι μίξεις, iii., 12; xxxi., 154. οἰκεῖος, vide ἴδιος. οἰκονομία θεῖα, xxi., 92. οἰκουμένη, ή, the Roman empire, i., 1. 234 INDEX OF WORDS. ὁλοκαύτωσις, ή, xiii., 55. öλws—µnd öλws, i., 2; iv., 14; R., ii., 13; R., xxi., 104: ove' öλws, R., xvii., 83. ὁμόχρονος, R., i., 2. ovap, used adverbially, xiii., Ονήσιλος, xiv., 57. ὅπου γε, R., viii., 33. ὀρθότης βίου, xxxi., 155. 53. ὁρμᾶν-ορμώμενος ἀπὸ φιλοσοφίας, ii., 9. ópós, serum (lactis), xii., 52. ὅσον, cum infin., vii., 28. ὅτι beginning a proposition, iv., 14. οὐ μόνον . . . ἀλλά, i., 5. οὖν seems superfluous, i., 2. ovoía, R., xv., 70. οὔτε . . . ἀλλ᾽ οὐδέ, R., xxiv, 122; vide ὅλως. οὗτος joined with αὐτός, xxxiv., 164: in contempt, xxiv., 116 : ple- onastic after the article, R., xxiii., 113: τοῦτο μὲν ... τοῦτο δέ, partly . . . partly, xx., 85: raúry, in this way, R., x., 41. ὄχλος ἐγκλημάτων, multitude of charges, i., 5. ὄψιςὄψει, ν., 19. παλαιοῦσθαι χρόνῳ, R., ix., 36. πãv, tò, R., ii., 15. πανδεχής—ἡ πανδ. ὕλη, XV., 60. II. παντελικός—παντ. τῶν ὅλων πρόνοια, oppos. προν. ἐπὶ μέρους, xxiv., 119. πάντη (καὶ) καθάπας, R., i., 3 ; R., xix., 91. 3; παρά—ἡ παρὰ τοῦ ποιήσαντος ἐπιμέλεια, R., xviii., 86 : παρ' (propter) v airíav, R., xvi., 78. παραϑολοῦν, xxxii., 160. παρακρούεσθαι, i., 2. παραπέμπεσθαι ὑπό τινος, to be led to the future life, xii., 51. παραφθορά, Β., xi. 46. πάρεργον, adv., xxxi., 157. παρέρχεσθαι εἰς τὸν βίον, χχν., 167. πάρεσις-παρέσεις τῶν αἰσθήσεων καὶ τῶν φυσικῶν δυνάμεων, R., xvi. 78. INDEX OF WORDS. 235 παρηβᾶνοἱ παρηβηκότες (men) distinguished from τοῖς τελείοις (youth) et τοῖς γεγηρακόσι (the old), R., xvii., 83. παρθενία, ἡ, xxxiii., 162. παριστῶν, xi., 48. πᾶς—ἐν πᾶσι (neutr.), xvii., 68. περί et ὑπέρ—λόγοι ὑπὲρ καὶ περὶ ἀληθείας, how distinguished, R., i., 4 ; R., xi., 45, 46: τὰ περὶ σπουδῆς = τὰ περισπούδεστα, XXXV., 166; oi πɛpí riva, xxvi., 129. περιέχειν, to excel, xvi., 63. περινοῆσαι, vii., 28. πιστεύειν—πιστευσάμενος τὴν διοίκησιν, xxiv., 118. πλατύς—γέλως πλατ., α laugh with the mouth wide open, R., xix., 92. πλέον, cum dat., iii., 13 : οὐδὲν πλέον, nihil prodest, xxii., 105 : τί πλέον, quid prodest, v., 19; xxvi. 182. Always in Supplic. πλέον, but in De Resurr. πλεῖον is used, R., vi., 28. πλέω, πλευσοῦμαι, xxii., 105. πληροῦσθαί τι τινός, implere aliquid aliqua re, v., 20. πνεῦμα, the divine Spirit, God, x., 40 : πν. ὑλικόν et καθαρόν, xxvii., 133 : ἅγιον, Σ., 43 : προφητικόν, Χ., 42 : θεῖον, ix., 35: τὸ παρὰ τοῦ Θεοῦ, vii., 29. ποιητὴς καὶ δημιουργός, God, X., 44. πολύς-περὶ πολλοῦ ἡμῖν ἐστι, xxxii., 160 : πολύ γ' ἔτι μᾶλλον, R., V., 31. πόρνη-ἡ πορ. τὴν σώφρονα, a proverb, xxxiv., 163. Ποσειδῶν ἡ πόσις, xxii., 98. ποτὲ μὲν . . . ἄλλοτε δέ, vii., 30. πρᾶγμα, τό, ποιεῖσθαί τι, xi. 47. πρεσβεία, supplicatio, Plex, περὶ χρ., i., caption. πρό et πρός commutata, R., xxν., 127. προανείργειν, zi., 45. προβαίνειν προβεβηκώς, aged, xxxii., 160. προδιαλύειν, R., viii., 35. προκαθαίρειν, aor. 1 ; -κάθηρα, R., i., 7. πρόνοια, ἡ, αίδιος et ἐπὶ μέρους, xxv., 126 ; vide παντελικός. πρόῤῥιζος, vide ἀποκτείνειν. πρός with gen. signif., what becomes any one, ii., 7 : πρὸς αὐτοῦ καὶ δι' αὐτοῦ τοῦ λόγου) πάντα ἐγένετο, Χ., 40 ; with accus., what re- lates to, v., 20; vide πρó. 236 INDEX OF WORDS. προσήκων λογισμός, ix., 37. προσιέναι προσόδους τινί, make approaches to some one, xviii., 4. προσκύνημα, salutation, xxxii., 160. προσκυνητέον, χvi., 63. πρόσμιξις, xxxiii., 162. πρόσοδος-προσόδους ἀναφέρειν, xviii., 74. προσπηλακίζειν κατὰ κόρρης, give a blowo, i., 5. προστίθεσθαι, scil. ψῆφον, ii., 8. προστρίβειν τινὶ αἰτίαν, iv., 16. προτομή, ή, ΣΣ., 85. πρῶτον, resp. δέ, xiii., 53 ; R., xiv., 63 : πρ. μέν . . . δέ, R., xvii., 83: πρ. μέν . οὐκ ἥκιστα δέ, R., i., 2, 3. πρωτοπαθεῖν, R., xxi., 102. πρωτοστατεῖν, R., i., 6 ; R., xi. 45. πῦρ τεχνικόν, vi. 26. Σ. σαρκοειδής, xxi. 89 ; xxi, 91. Σαρματικός, titulus imperat., i., caption. Σαυρίας, artist, xvii., 70. σεμνοποιεῖν = σεμνοῦν, xxviii., 139; xxix., 153. σεμνός—τὸ σεμνὸν ἢ χρηστόν, ΧΧ., 87 : τὸ σ. τῆς καταγωγῆς, magnifi cence of the palace, xvi., 63 : ἐπὶ τὸ σεμνότερον περί τινος ἱστορεῖν, XXX., 153. σημαντικός-σημ. ὄνομα, xxiii., 115. σκαιός, xxi., 90. σκεδαστός, R., xviii., 89. σμῆνος, τό, ἀθεότητος, Β., ΧΧ., 96. σπέρμα ἀναβάλλειν, xiii., 54 : καταβάλλειν εἰς γῆν, xxxiii., 161 : εἰς μήτραν, xxii., 99. σπερματικοὶ λόγοι, vi., 26. σπουδαῖος, oppos. φαῦλος, R., xix., 93; et ἄπιστος, quod vide : σπου δαῖόν desirable to any one, i., 5. τινι, στέργειν τὰ πάτρια, i., 1. στερέωμα, xxiv., 121. στοιχεῖα, elements, xxii., 104 ; stars, xvi. 66. στοργή, ή, R., xii., 50. συγγίνεσθαι τοῖς παλαιοῖς, xvii., 68. INDEX OF WORDS. 237 συγκαταπίπτειν, xxxi., 157. συγκρίματα, xxii., 97. συγκρώζειν, xxiv., 118. συμβαίνειν—τὸ συμβεβηκὸς θεῷ, attribute of God, xxiv., 118. συμπάθεια, τῆς παρὰ τοῦ Θεοῦ πνοῆς, vii., 28. συμπληροῦν, συμπληρούμενον ὠόν, xviii., 78. σὺν Θεῷ et μετὰ Θεοῦ, xxxi., 157. συναιρεῖν-συνελόντα εἰπεῖν, xvii., 73. συναναιρεῖν, R., vii., 30. συναποφέρεσθαι, ii., 11. συνάπτειν, xxviii., 141. συναρπαγή, R., xxi., 100. συνδιαιρεῖν, R., vi., 28. συνδιαιωνίζειν, R., xii., 54. συνδιαπλέκειν, R., vi., 26. συνδιασκέπτεσθαι, Β., xix., 91. συνδρομή, ή, Β., xxi, 100. συνεκπίμπλημι, R., vii., 31. συνεκφωνεῖν, xxii., 98. συνεξαλλάττειν, R., vi., 25. συνεξισοῦν, R., ix., 86. συνεφελκύειν, of foods, to partake, R., vi., 27. συνόλως εἰπεῖν, R., xv., 72. συντήκειν, in perf. active intrans. to pine away, xxii., 104. σύστασις, xxiv., 119. συσφαιροῦν, xiii., 54. σωτηρία metonym. serratrix, xxviii., 137. σώφρων, vide πόρνη. Τ. τάξις, ii., 8. τε et γε commutata, xxiv., 116; τε γάρ, viii., 33. τεκνοκτονεῖν, ΧΧ., 86. τεκνοφαγία, ἡ, R., iv., 22. τέλειος κόσμος, God, xvi, 64 : τελ. of youths, R., xvii., 83. τέλος—ἑπομένων τοῖς γινομ. τελῶν, xxiii., 118. τέμνειν, distinguish, εἴς τι, xxiii., 109. Τέννης, i., 1. L 238 INDEX OF WORDS. τέχνη, a work of art, xvi., 65. τηνάλλως, xvi. 63. τοσοῦτος—ὀλίγος τοσοῦτος, xvii., 71. τριττός, triple, R., vi., 25. Τυνδάρεως, i., 1. ὕλη, χν., 60 ; vide είδος. ὑπένδυσις, R., V., 24. Υ. ὑπέρ τινος ἀπολογ., ii., 11; vide περί. ὑπερκύπτειν τῷ λόγῳ et εἰς τὰ ὑπερουράνια, Σxii., 104. ὑπερφρονεῖν τινα συνέσει, xxxi., 156. ὑπέχειν δίκην, to suffer penalties, iii., 13. ὑποδιαλλάσσειν, ΧΧ., 88. ὑπόστασις, ἡ, τῆς οὐσίας, xxiv., 121. Φ. φαινόμενα, τά, ν., 19. φάναι, recognize, xxiv., 117. φαρμακώδης, poisoned, R., vi., 27 : φαρ. ποιότητες, R., vi., 26. φέρειν, to bear on the tongue, celebrate, xiv., 57. Φερσεφόνη, ΧΧ., 85: φεύγειν ἐπὶ μεγίστοις scil. ἀδικήμασι, to be accused of the greatest crimes, ii., 8. φευκτός, oppos. αἱρετός, R., xxii., 110. φίλημα et προσκύνημα, xxxii., 160. Φιλονόη, i., 1. Φιλόσοφος, titulus imperat., i., caption. φόβος δίκης, fear of punishment, i., 1. Φόρκος, xxiii., 111. χαλιναγωγεῖν, R., xr., 12. χαμᾶθεν, xxiii., 115. Χ. χείρ—τὴν χεῖρα τοῦ Θεοῦ παραβαίνειν, xxxiii., 162 : χεῖρες of landi- work, xvii., 72. χθὲς καὶ πρώην, xvii., 68. χριστιανός, adject., i., caption. χροία, ή, of the world, iv., 16. INDEX OF WORDS. 239 χυμός, ό, humor, R., vi., 28 ; χ. μοχθηροί, R., vi., 26. xwpís, after its genitive, R., xiii., 58; R., xv., 69. Ψ. ψυχή-ἐπιδιδόναι τὴν ψυχήν, iii., 13. Ω. ὠόν—its two parts, τὸ κατὰ κορυφήν et τὸ κατενεχθέν, xviii., 78. ὡς . . . καί, quemadmodum . . . ita etiam, xv., 62 : ὡς καί . . καί, xxiv., 120: inverse order, και . . . ὡς, xxxi., 157 : so ὡς οὐδέ, xxii., 105 : ὡς μὲν πρός . . . ὡς δὲ πρός, R., 1., 6 : ὡς ἐπὶ τὸ πλεῖστον, vii., 27. ώσπεροῦν, R., F., 24. • INDEX OF PLACES CITED BY ATHENAGORAS. i..... vi., 2……. • THE BIBLE. LUKE. GENESIS. vi., 27, 28... .xi., 46. ..xiii., 54. xxiv., 121. vi., 29. .i., 5. vi., 29, 30 .xi., 48. vi., 32, 34 • • .xii., 51. xx., 2-3. EXODUS. .ix., 35. xviii., 27 xx., 12.. xx., 13... • • R., xxiii., 114, .R., xxiii., 114. xx., 13-17.........R., xxiii., 113. i., 3. PROVERBS. xviiii., 20... 27... .R., xxiii., 113. .R., ix., 37. JOHN. • ..iv., 16. X., 40. iv., 24.. viii., 22 xxi., 1... · X., 42. ....xviii., 75. xvii., 3. ... R., xxii., 111. ..xii., 51. xxii., 13. xliii., 10, 11 xliv., 6.. lxvi., 1 .. • • ISAIAH. • · ….xii., 51. • • R., xix., 92. .ix., 36, 37. ..ix., 36. • ix., 37. v., 28.... v., 29... MATTHEW. • xxxii., 159. xxxii., 160. V., 39, 40. • • i., 5. v., 39, 40, 42, 43...xi., 48. v., 44, 45.. • xvii., 21–23……………..X., 40. • i., 20... i., 27. viii., 18. viii., 21. 1 xii., · • xiii., 9.. • ix., 27... xv., 28.. xv., 32 DICTUM ἄγραφον. 1 .xi., 46. v., 46.. X., 28 .xii., 51. • xix., 4.. xix., 5.. • R., xxi., 105. xxxiii., 162. • .xxxiii., 162. xv., 51-53. xix., 9.. • • .xxxiii., 162. XV., 53.. xxxii., 160. ROMANS. · .V., 19. xxxiv., 163. .xii., 49. • .R., x., 39. xiii., 55. .R., xxiii., 113. CORINTHIANS. • · .R., xix., 92. .xvi., 63. xii., 51. R., xix., 92. 56. .R., xii., .R., xvi., 75. 242 INDEX OF PLACES. xv., 53………. 2 CORINTHIANS. v., 10....... GALATIANS. iv., 9…………….. .xvi., 65. .R., xviii., 89. | xvi., 522.. xvi., 672. XX., 131. • .R., xviii., 89. xxii., 168, 169. xxi., 90. xii., 51. xviii., 74. .xxi., 90. Hesiod, Theog., 27....xxiv., 122. (C Oper., 277, 278 961....xiv., 57. COLOSSIANS. xxxiv., 163. iii., 11 .. …………….xvi., 64. Fragm.......xxix., 146. Herodotus, Hist., 1 TIMOTHY. ii., 3.... .xxviii., 140. ii., 2.. vi., 16. • .xxxvii., 173. .xvi., 64. ii., 41. • .xxviii., 138. ii., 53. • ..xvii., 69. IIEBREWS. • • .xxviii., 142. xi., 11………. .xxii., 99. PROFANE WRITINGS. Orpheus, Fragm.....xviii., 76. 66 .xviii., 79. .XX., 87. HOMER, ODYSSEY. ii., 61. ii., 86.. .xxviii., 144. ii., 144. .xxviii., 136, • ii., 156....xxviii., 137. ii., 170……….xxviii., 143. Pindar, Pyth., iii., 54-58....xxix., 146. Aeschylus, Fragm., incer. Fab., xxi., 94. Sophocles, Fragm.....v., 20. Euripides, Alcest., 1, 2……......xxi., 93. 8, 9.. Cycl., .xxi., 93. 332, 333..xxv., 126. viii., 296-298.. ..xxi., 91. viii., 308, 309. • xxi., 91. xxi., 28, 29.. .xxix., 145. 66 Dan. s. Belleroph. t Ino.. iii., 39.. 1 HOMER, ILIAD. ii., 820, 821.. .xxi., 92. xxvi., 131. .xxi., 89. xxi., 91. xxi., 91. iv., 23.... V., 31. V., 376. v., 858.. • ix., 499–501. .xxi., 91. 6 C .xiii., 55. xiv., 201 (302)………. .xviii., 76. • xxix., 147. .xxix., 148. Melan v., 19. ·· • • Fragm., incer. Fab. 66 Tragedians uncertain, V., 17. ན.. V., 18. XXV., 124. xxv., 125. Fragm.....xxvi., 129. Empedocles, Fragm...xxii., 95. 66 .xxii., 96. xiv., 246... xviii., 76. xiv., 315–327. • • .xxi., 92. .xxi., 91. .xxi., 90. 66 Tim., p. 27.....xix., 81. xv., 605.... xvi., 433, 434.. Plato, Gorg., p. 523…….xii., 50. INDEX OF PLACES. 243 Plato, Tim., p. 28. 66 "C p. 28. ... .vi., 23. xxiii., 115. Sibyllin. Oracc., iii., 108-113……….xxx., 150. p. 40…….. xxiii., 110. p. 41.....vi., 23. Phaedr., p. 246.xxiii., 114. Ep., ii., p. 312..xxiii., 112. Callimachus in Jov., 8-10....XXX., 151. Proverb..... .xxxiv., 163. PASSAGE CITED BY Methodius ap. Epi- phan. et Phot......xxiv., 118. INDEX OF SUBJECTS. Abortion, to produce, by drugs is | Agraulos worshiped by the Athe- homicide, xxxv., 167. Achilles not warned of his approach- ing death by Apollo, xxi., 94. Admetus, xxi., 93. nians, i., 1. Air (Aer), a twofold principle, xxii., 98. Deified by the Aegyp- tians, xxiii., 141. Pluto, xxii., 96. Adrastea, Helen with the Trojans, Aleman, worshiping Medea, xiv., i., 1. Adultery, to lock with lust is, xxxii., 159. Second marriage is a spe- cious adultery, xxxiii., 162. Aegyptians deify the sky, the earth, the sun, the moon, xxviii., 141. Worship beasts, xiv., 58. Cats, crocodiles, serpents, dogs, i., 1. Cut off the hair of the dead, xiv., 58. Bury them in temples with public lamentation, ibid. Sacri- fice to the dead as to gods, ibid. Aegyptian priests say that there have been men whom the Aegyp- tians worshiped as gods, xxviii., 136. Names of deities came from the Aegyptians to the Greeks, xxviii., 137. Aeschylus, xxi., 94. Aesculapius, a god on account of his skill, xxx., 150. His image the work of Phidias, xvii., 72. Affections, the, pertain to the whole man, R., xxi., 102. Agamemnon, Jupiter the god of the Lacedaemonians, i., 1. L 2 57. Alexander the Great converses with Aegyptian priests, xxviii., 135. Ilis letter to his mother, xxviii., 135; xxviii., 141. crafty person of the second cent- ury, god of the Parians, xxvi., 120. A Amasis, xxvi., 131. Amathusii, the, worship Onesilus, xiv., 58. Amphiaraus, a god, xxix., 148. Angelio, maker of the Delian god and of Diana,xvii., 72. Angels recognized by Christians; x., 44; xxiv., 117. They are spiritual beings, R., x., 38. Con- tinue forever, R., xvi., 75. Exer- cise free will, xxiv., 120. Exer- cise dominion over matter, xxiv., . 117. Special providences are committed to them, xxiv., 119; X., 44. Certain of those placed about the first firmament have fallen from the skies, xxiv., 121; and haunt the air and earth, 246 INDEX OF SUBJECTS. xxv., 123. From fallen angels giants, i. e., demons, were born, xxiv., 122; xxv., 123. Bad an- gels excite desires according to the appetites they indulge, xxv., 123. Vide Demons. Animals. Vide Beasts. Antinous, a god, xxx., 151. Apollo, Orus among the Aegyptians, xxviii., 136. The son of Bac- chus (Osiris) and Isis, xxviii., 137. A false prophet, xxi., 94. He tends the flocks of Admetus, xxi., 93. Aristaeus, Apollo with the Ceans, xiv., 57. The statue of Pythian, xvii., 72; of Delian, ibid. Apollodorus, "De deis," xxviii., 141. Argus, xviii., 79. Aristaeus, Jupiter and Apollo with the Ceans, xiv., 57. Aristoteles, his opinion concerning the Deity, vi., 25. He denies that | mundane affairs are under divine providence, xxv., 126. Armeniacus, a title of the emperor, i., cap. Artificer, the, is superior to his work, xv., 60, 61. Asps worshiped by the Aegyptians, i., 1. Atheism charged against the Chris- tians, iii., 12; iv., 14. Athela Minerva, xvii., 72. Core or Proserpine, xx., 85. Athene Minerva, xvii., 72. Her 'image, ibid. Athenagoras, Athenian, i., cap.; R., i., cap. Defends Christianity without reserve before the em- perors, xi., 47; but prudently. His treatise "De Res. Mort. (R.i.. cap.) seems to have been written after the "Supplicatio," xxxvi., 171. Read to hearers, R., xxiii., 117. He seems to have written several treatises; for he says he sometimes introduces ar- guments in behalf of truth before those concerning it, R., i., 8. Ile determines to do the same in the treatise "De Res. Mort.," R., i., 8. Says in the "Plea" that he states nothing without witnesses, but only what has been declared by the prophets, xxiv., 121. Ile confirms the doctrine of the res- urrection by philosophical proofs, pages 95, 177–180. Does not detail the practices of Christians, xxxiv., 163. Athenians worship Erechtheus as Neptune, i., 1. Agraulos and Pandrosos, ibid. Celeus and Met- anira, xiv., 57. Atropos, xviii., 79. Attributes, nature without, x., 41. Bacchus, son of Jupiter and Pro- serpine, xx., 86. Osiris of the Aegyptians, xxviii., 136. Wine, xxii., 102. Barbarians feeding upon human flesh, R., iv., 22. Beasts do not feed upon those of their own kind, iii., 12. The sexes cohabit only at the period and for the purpose of procreation, ibid. They recognize kindnesses done to them, ibid. Are without reason, R., xii., 52. Do not have the idea of right, R., x., 40. Aie not suited to have dominion, R., xii., 52. Considered gods among the Aegyptians, xiv., 58. Will not exist after the resurrection, R., x., 38. INDEX OF SUBJECTS. 247 Beginning, the, of all things, water, xviii., 77. Body and soul constitute the man, R., xv., 67; R., xv., 71; R., xviii., 88. The union is broken by death, R., xvi., 77, 79. Bod- ies are formed from the incorpo- real (ex incorporeis), xxxvi., 171. The latter older than the former, ibid. Of what kind is the res- urrection body? R., xxv., 126. Vide Soul. Briareus, xviii., 79. Brontes, xviii., 79. Brother as a designation of relation- ship, xxxii., 160. Butacidas, xiv., 57. Cabiria Sacra divulged by Diagoras, iv., 14. Callimachus ridiculed, xxx., 152. Carthaginians, the, regard Hamil- car as a god, xiv., 57. Castor and Pollux, xxix., 148. Cats worshiped by the Aegyptians, i., 1. Cause, the efficient, precedes the things produced, xix., 83. Two original causes according to the Stoics, xix., 82. Ceans, the, worship Aristaeus, xiv., 57. Celeus, a god of the Athenians, xiv., 57. Celibacy frequent among the Chris- tians, xxxiii., 161. Ceres and Rhea confounded, xx., 85. Chastity, the, of the Christians, xxxii., 159, 160. Christians under the false charges of Atheism, Thyestean feasts, and Oedipodean intercourse, iii., 12; iv., 14; xxxi., 154; xxxii., 158; xxxv., 165. Why they are so arraigned, xxxiv., 163; xxxi., 154, 155. If these charges are true, the Christians will not seek to escape punishment, even the severest, iii., 12. But there is no one so false as to say that he had seen these, xxxv., 165. The charges are made rashly, ii., 6. They do no evil, i., 4. No Chris- tian has been convicted of wrong, ii., 6. No one has been criminal unless he falsely professed the Christian religion, ii., 9. Chris- tians willingly bear the calumny of enemies since they are in good repute with God, xxxi., 155, 156. They are punished on account of a name, not on the evidence of their guilt, ii., 7. Their name is odious, ibid. It should not be hated, but respect should be had to their actions, ii., 8. They are hated and punished because they are called Christians, ii., 9. They ask that they be not punished unless convicted of crime, ii., 6. They demand the equity of the laws. ii., 10, 11. Their belief in another life should clear them from these charges, xxxi., 157. They are not allowed to teach what they know and can prove to be true, while others write and say what they please, vii., 27. They are not permitted to hold the same opinions respecting the Deity that philosophers and poets hold, v., 17; xxiv., 116. Relig- ious liberty is withheld from the Christians alone, i., 2. The Chris- tians prevail by deeds, not by words, xi., 48. Certain unlearned ones may be found among them, who, if they are not able to show 248 INDEX OF SUBJECTS. the utility of their profession by arguments, do exhibit it by their lives, ibid. They are zealous for the truth, iii., 13. Willingly sac- rifice their lives for it, ibid. Their morals, xii., 51. They lead a moderate and benevolent life, xii., 49. In all things they direct their life toward God as its rule, xxxi., 156. They do not admit even the slightest sin, ibid. Much more they avoid the deeds of which the very thought is odious to them, xxxiii., 162. Love their neighbors, xi., 48, as themselves, xxxii., 159, 160. Their ene- mies, xi., 47. They suffer all treatment from these, and return good for evil, i., 5. Reviled, they do not revile again, xi., 48; xxxiv., 164. Their purity of life, xxxii., 159, 160. Many of both sexes among them pass their whole lives unmarried, xxxiii., 161. Others enter only once into matrimony, xxxiii., 162. They hold it wicked to expose infants, XXXV., 167. They have abjured gladiatorial shows, xxxv., 166. Can look with contempt on the good things of this life, i., 5. Hold their loyalty to the Roman em- pire most sacredly of all, i., 4. In behalf of the emperors, pray that their rule may be augmented, xxxvii., 173. Pray that the power may remain in the house of Antoninus, ibid. The Chris- tian doctrine not human, but given from God, xi., 45; xxxii., 159. It may seem human if studied only with the reason, ix., 35. The Christians confirm their ar- guments by the words of the prophets, ibid. They show the utility of the doctrine not by words, but by deeds, xi., 48. Chronos, Hercules, xviii., 77. Cilicians, the, worship Niobe (Me- dea), xiv., 57. Citharae, the, are not crowned, and the players left without crowns, xvi., 64. Cleanthes a Corinthian artisan, xvii., 70. Clotho, xviii., 79. Coelus, deus, xviii., 79. With Terra produced the Parcae, ibid. The hundred-handed and the Cyclops, ibid. Thrust his sons into Tar- tarus, xx., 86. Terra, incensed at Coelus, brought forth the Ti- tans, xviii., 79. Commodus, emperor, son of Marcus Aurelius, i., cap. Conflagration, the, of the world ac- cording to the Stoics, xix., 81; xxii., 98. Core Proserpine, or Athela, xx., 85. Minerva from the pupil (of the eye), ibid. Coroplathice invented by a Corin- thian maid, xvii., 70. Cotys, xviii., 79. Crato of Sicyon the inventor of carving, xvii., 70. Cretans, the, stole away Jupiter that he might not be killed, xxiii., 115. Crime among the heathen, xxxiv., 163. Crocodiles worshiped by the Aegyp- tians, i., 1. Ctesias, xxx., 149. Cyclops, xviii., 79. Daedalus the inventor of statuary, xvii., 71. INDEX OF SUBJECTS. 249 Death severs the union of soul and body, R., xvi., 77, 79. Follows a life of want, R., xvi., 76. Our death is not to be compared to that of beasts, R., xvi., 76. Con- temned by Christians, iii., 13. Sleep and death twins, xii., 51. Sleep death's brother, R., xvi., 78. Deeds, the Christians would much more shun deeds, the very thoughts of which they avoided, xxxiii., 162. The Christian life is made up of deeds, not words, xi., 48. Their deeds are to be looked at, not their name, ii., 8. The life of the Christian is di- rected to God as its rule, xxxi., 155. Derceto, xxx., 149. Devil created by God about mat- ter (circa materiam), xxiv., 118. Placed over matter and the con- trol of its forms, xxiv., 118, 121, 122, 124. Did outrage both to his free will and the authority that had been committed to him, xxiv., 121. Exercises a control contrary to the good that is in God, xxv., 124. Hostile to God, xxiv., 118. Moves men in vari- ous ways, xxv., 127. Has worked upon heathen writers, xxiv., 122. Diagoras the atheist, iv., 14. Diana wounds and slays, xxvi., 129. Taurica puts strangers to death, ibid. Iler image at Ephesus, xvii., 72. Delius the work of Tectaeus and Diomedes stronger than Mars, xxi., Angelio, xvii., 72. 91. Democritus banished from Abdera, Divinity, those to whom, is attrib- xxxi., 155. Demons, in the scheme of Thales, xxiii., 108. Of Plato, xxiii., 109, 110. Of Athenagoras, xxv., 123. Demons (Giants) haunt the world, xxv., 123. Excite passions like bad spirits, ibid. Deceive men, xxv., 127. 127. De- light in bloody victims, xxvi., 128; xxvii., 134. The gods who are invoked through images were men, xxvi., 128. But demons have assumed the names, xxvi., 129. These draw men to the images, xxvi., 128. Impel them to that which is against nature, xxvi., 129. Take possession of their souls, xxvii., 134. Deceive with reference to the healing of disease, xxiii., 107; xxvii., 134. Denarius with the Pythagoreans, yi., 21. uted should be eternal, xix., 80. Dogs worshiped by the Aegyptians, i., 1. Doves worshiped by the Syrians, XXX., 149. Dracena, Rhea the mother of Jupi- ter changed into a, xx., 86. Dragon, with faces of deities, xviii., 77. A god coiled up, xx., 85. Jupiter transformed into a drag- on had intercourse with his moth- er and daughter, xx., 86. Earth, the, a centre of the world, xiii., 54. Å goddess, xviii., 79. Her sons and daughters, ibid. Ecstasy of the prophets, ix., 35. Egg, the original, xx., 88. Egyptians. See Aegyptians. Elements, the, can not remain with- out concord, xxii., 97. They are beautiful to behold because of the 250 INDEX OF SUBJECTS. skill of the Maker, xvi., C6. Nev- ertheless they have the nature of matter, ibid. Can do no more than they are bidden, ibid. They are not moved or controlled with- out the providence of God, xxii., 105. Eleusinian mysteries, iv., 14. Empedocles, xxii., 95. His doc- trines, xxii., 96, 97; xxiv., 118. End, each thing in nature has an, peculiar to itself, R., xxiv., 119. | No one of sound mind makes any thing in vain, R., xii., 49. The end of man as a rational being can not be pleasure or indolence, R., xxiv., 122. But forever to lejoice in the contemplation of God and his law, R., xxv., 127. Endoeus, a disciple of Daedalus, xvii., 72. Enemies, the Christians love their, xi., 47. Ephesus rejoices in the image of Diana, xvii., 72. Erechtheus, a deity of the Athe- nians, i., 1. Eucharisticus cultus not described by Athenagoras, xxxiv., 163. Eunuchs, xxxiv., 163. Euripides a doubter with respect to the false deities, v., 17. He says there is One, and removed from matter, v., 20. Hesitates to come to a conclusion with regard to divine providence, xxv., 125. Europa et Taurus, xxii., 103. Exposition, the, of infants is infan- ticide, xxxv., 167. Eyes, for what purpose created, xxxii., 159. Falsehood, it is less important to refute, than to establish truth, R., xi., 46. Some falsehood always grows up with the truth, R., i., 1. Fates, xviii.,*79. Father. Vide Trias. Figures require both the material and an artist, xix., 83. Fire, eternal, xxxi., 157. Fishes, the proverb-To live as fish- es, xxxiv., 163. Foetus, the, is a living thing and an object of God's care, xxxv., 167. Food, suitable to its nature, given by God to each animal, R., v., 23. A threefold process in the digestion of food, R., v., 24; vi., 25. That only can be called true nourishment which unites with the parts of the body, R., vi., 26. Not all the food given by God does this, R., vi., 28; but only that part which has been puri- fied by the whole process, ibid. Food contrary to nature at once rejected, ibid. Or if it iemain produces diseases, nor can it ever be assimilated, ibid. To eat hu- man flesh a deed most abomi- nable, R., viii., 35. God has or- dained no animal to those of the same kind to be eaten, R., iii., 12; viii., 33. Freedom (moral) of angels and men, xxiv., 119, 120. Without it there would be neither virtue nor vice, xxiv., 120. Friendship and discord two original principles, xxii., 96, 97. Games of the gladiators, xxxv., 156. The Christians may not look upon them, ibid. Giants born from the intercourse of bad angels with virgins, xxv., 122. Vide Demons. INDEX OF SUBJECTS. 251 God, that, is one the Christians hold both in faith and in philoso- phy, viii., 30. The argument for the unity of God, ibid. The poets and philosophers recognize one God, v., 17; vii., 28. Can only be known by the reason, x., 38. Is seen in his works, iv., 16. Eternal and uncreated, iv., 15; x., 38; xxii., 98. He alone is eternal and uncreated, xxx., 151, 152. Uncreated, because that which has being is not created, but that which has not, iv., 16. Omnipotent, R., iii., 17, 18, 19. Omniscient, xiii., 55; xxxi., 157; R., ii., 13, 14. Wise, R., xii., 51. Good, xxvi., 130. Good- ness belongs to him as color is a property of bodies, xxiv., 118. That which God can do, he can will, and conversely, R., xi., 43. Invisible, x., 38. Impassible, x., 38. Without suffering and with- out parts, viii., 31. All light, xxxi., 157. Surrounded with brightness, x., 38. Not divisible, vii., 31. Nor moving in space, viii., 33, 34. Can not be touched or inclosed, x., 38. Is in all things God to himself, light in- accessible, perfect order, spirit power, reason, xvi., 64. Want- ing nothing, xiii., 54; R., xii., 51. Not the world, xvi., 64. Not sacrifices, xiii., 54. Created all things, viii., 34; x., 44. By the Word (Logon), x., 38, 40. Maker of the world, he exercises his providence over his works, viii., 32, 33. Beholds and pre- serves all things by his omnis- cience and controlling power, xiii., 55. The judge of all the The This deeds and thoughts of man, R., xix., 91. Vide Trinity. Gods (other), are elsewhere wor- shiped, xiv., 56, 58. The gods of the heathen, matter, stones, wood, gold, silver, xv., 60; xvii., 73. Are worshiped by images, xviii., 7. The argument against polytheism, viii., 30. The gods are not eternal, but were born, xviii., 76. Their origin, xviii., 77, 78, 79. Their forms and deeds, xx., 85, 86, 87. Brought forth as beasts, xx., 87. can not be, xxiii., 113. What has a beginning must have an end, ibid. Orpheus, Homer, and Hesiod gave names to the deities, xvii., 68, 69. They came from Aegypt to the Greeks, xxviii, 137. Born but yesterday, men of men, and are considered gods, xxix., 148. Some poets and philosophers say that the gods are demons, some that they are matter, some that they are men, xxiv., 116. The changes of the elements deified, xxii., 104. The forces of nature, xvi., 65. The stars, xvi., 67. The poets testify that the gods were men, xxix., 145-148. Some on account of their authority were deified by their minions, xxx., 149. Others on account of their strength or skill, xxx., 150. Others by fear or awe, xxx., 151. There is no truth in the history of the gods, xx., 87. They are not better than men, x.,39. Their passions, xxi., 89–92. They serve men, xxi., 93. Their graves, xxviii., 141. To refer fables to actual gods is to confirm what is said 252 INDEX OF SUBJECTS. against them, xxii., 103. It is vain to refer them to nature, Xxxii., 95. It is absurd to believe some things concerning them, and not believe others, xxx., 153. Goodness, the, of God, xxiv., 118; xxvi., 130. Grace. The philosophers and poets have not found the truth because they wished to learn of God, not from God himself, but from them- selves, vii., 28. Greeks, the, received their deities from Aegypt, xxviii., 137. Gyges, xviii., 79. Half-brutes, R., vii., 32; viii., 35. Hamilcar deified by the Carthagin- ians, xiv., 57. They Harlot, the, reproves the chaste (proverb), xxxiv., 163. Pros- titution among the heathens, ibid. Heathens, the, do not agree among themselves concerning the gods, xiv., 57, 58. Their licentious- ness, xxxiv., 163. Bring a mul- titude of charges against the Christians, i., 4. Charge them with atheism, eating human flesh, and incest, iii., 12. Why? xxxi., 154, 155; xxxiv., 163. harass them, i., 4. Even lie in waiting for their lives, i., 5; xi., 47, 48. They hate virtue, not only in Christians, but in their own people, xxxi., 155. Know nothing about loving enemies, xi., 47. Their doctrine an art of words, not a life of deeds, xi., 48. Their writers knew the truth in part, vii., 28; xxiv., 116, 122. Sometimes urged on by the Evil One, xxiv., 122. They could write and say what they pleased, vii., 27. Hector, a god of the Trojans, i., xiv., 57. 1; IIelena Adrastca among the Tro- jans, i., 1. Heliopolis, xxviii., 135. Heraclitus driven from Ephesus, xxxi., 155. Hercules, Chronos, brought forth an egg, xviii., 77, 78. A drag- on, xx., 85. 85. A god on account of his strength, xxx., 150. His rage, xxix., 145. Burned him- self, ibid. The Herculean knot, xx., 86. Herodotus, xvii., 69. A fabulist, xxviii., 140. Conversed with Aegyptian priests, xxviii., 135. Heroes, according to Thales, are the souls of men separated from their bodies, xxiii., 108. Hesiod worshiped Medea, xiv., 57. Gave names to the deities, xvii., 68. Homer gave names to the deities, xvii., 68. Imitates Orpheus, par- ticularly in theology, xviii., 76. Finds that water is the origin of the gods, xviii., 76, 77. Homicide, the Christians detest, XXXV., 165. Homonyms, xi., 47. Honey and whey, how tested, xii., 52. Hundred-handed, xviii., 79; xx., 85. IIusbandman does not sow before he has taken out the wild growth from the soil, R.,i., 7. The seed having been cast into the ground, he awaits the harvest, xxxiii., 161. Hyacinthus killed by Apollo, xxi., 94. INDEX OF SUBJECTS. 253 Idols, how they perform miracles, xxiii., 106. If not right to wor- ship the works of God, much less the works of men, xvi., 67. Vide Image and Statues. Image (Imago), what is the divine, R., xii., 54. Images of the gods invented in very recent times, xvii., 68. Immortality, the, of man unlike that of angels, R., xvi., 74, 75, 76. Indolence is not the end of man, R., xxiv., 122. Infants will not be judged, because they have done neither good nor evil, R., xiv., 65. Vide Expose. Ino, after her madness a goddess, Leucothea, xxix., 148. Inspiration. Vide Prophets. Isaiah, ix., 35. Isis, the birth of time, from whom all things come, xxii., 101. Her mysteries, xxii., 102. Jeremi ih, ix., 35. Judgment, the, of God will have They reference to the whole man, made up of soul and body, R., xviii., 88. If this were not so, man would be no better off than the brutes, R., xix., 92. Results from the free will of man, xxiv., 120. Minos and Rhadamanthus will not escape it, xii., 50. Nor the father of these, ibid. deny the future judgment who do not believe in the resurection, xxxvi., 169. Christians, being pure in life, will not be condemn- ed in the judgment, xii., 51. In the present life they neither re- ceive the rewards of good nor the penalties of evil deeds, R., xviii., 89; R., xix., 94. There is no recompense of good or evil if the soul and body perish, or if the body alone, R., xx., 95, 96; xxi., 102. We shall render to God an account of our whole life, xii., 49. Even thoughts will be judged, xxxii., 159. Infants not judged, R., xiv., 65. Some establish the doctrine of the resurrection by the argument drawn from the judgment of God alone, R., xiv., 64. Juno, Earth, xxii., 96. Air, vi., 26; xxii., 98. The Samian and Argive the work of Smilis, xvii., 72. Jupiter born in a cave, xxx., 152. Thrust his father into Tartarus, xx., 86. Held his sister as a wife, xxxii., 158. Offered vio- lence to his mother Rhea, xx., 86. Also to his daughter Pro- serpine, ibid. Begat children of his mother and daughter, xxxii., 158. He devoured Phanes, that he might be too large to be con- tained, xx., 88. Younger than heaven and earth and than the Cretans, xxiii., 115. His sepul- chre in Crete, xxx., 151. Will not escape the last judgment, xii., 50. Aristaeus Jupiter among the Ceans, xiv., 57. Agamemnon among the Lacedaemonians, i., He is fire, xxii., 96. The fervid part of matter, vi., 26; xxii., 98. Air born of Saturn, xxii., 100. The season bringing about mild weather, xxii., 98. Twofold masculine-feminine air, ibid. His intercourse with Eu- ropa and Leda the same as that with Earth and Air, xxii., 103. Justice, to return like for like, 1. 254 INDEX OF SUBJECTS. • xxxiv., 164. It is in accordance with justice that no one be pun- ished before he is convicted, ii., 7. No notion of justice in brutes, R., x., 40. Kingdom (chief power) given from heaven, xviii., 75. Kings are under a certain special providence of God, xviii., 75. Receive their authority from on high, ibid. Lacedaemonians worship Agamem- non and Philonoe as gods, i., 1. Also Menelaus, xiv., 57. Lachesis, xviii., 79. ther, and came forth to be the idea and energizing power of all things, x., 41. Through the Lo- gos all things created, adorned, and preserved by God, vi., 24; x., 38. According to the Logos and through the Logos all things were made, since the Father and Son are one, x., 40. Vide Trin- ity. Love toward enemies, xi., 47. Lupanaria, the, of the heathens, xxxiv., 163. Lysander a deity of the Samians, xiv., 57. Lysis, vi., 21. Law implanted in man, R., xxiv., Man consists of soul and body, R., 121. Leda and the swan, xxii., 103. Life, the present, of little account, xii., 51. Because we have hope of the future, xxxiii., 161; R., xiii., 57; R., xvi., 78, 79. The future life better, xxxi., 157. Eternal life with God above all change, xxxi., 157. We are led forth to a happy future life if we know God and his Logos, xii., 51. Likewise the Holy Spirit, ibid. If we are free from all guilt, ibid. Logos with God before the world began, inasmuch as he is from all eternity, λoyik, x., 41. The mind and word of the Father is the Son of God, x., 40; xxiv., 117. The Son not separable, xviii., 75. The Son in the Fa- ther and the Father in the Son, since there is one divine nature in both, X., 41. The Son the Logos in idea and operation, x., 40. The first product of the Fa- x., 41; R., xii., 57; R., xv., 67, 71; R., xviii., 88. Has free will, xxiv., 120. Employs reason, R., xii., 52. Bears in himself the image of God, i. e., is endowed with intelligence and reason, R., xii., 54. His life full of inequal- ities, R., xvi., 79. Man has an immutable continuance with re- spect to the soul, R., xvi., 75. In respect of the body obtains immortality by means of change, ibid. God formed him for him- self, if a more general cause is sought, R., xii., 53. If a more specific cause, for man himself, ibid. Man created that he might exist and live a life suited to his nature, R., xii., 55. That he might partake of an intelligent life, and continue always in con- templation of the glory of God, R., xiii., 58. Destined to be immortal that he might continue forever in the knowledge of God, his law and justice, R., xii., 54. INDEX OF SUBJECTS. 255 between it and God, ibid. Sus- ceptible of all forms, xv., 61. Subservient to God for the pur- poses of his art, xv., 61, 62. Without God as its former could not receive shape and order, ibid. Is the passive cause, xix., 82. The honor and glory of the or- derly arrangement of the world belong not to matter, but to God, Those things should not be sought in matter which matter has not, xvi., 66. The forms of matter, xv., 62; xxii., 98; xxiv., 118. If the forms and changes of matter are con- sidered gods, corruptible things are put on an equality with eter- nal, xv., 62. XV., 61. Intelligence and reason given him for this, R., xv., 70; R., xxv., 127. Should live according to his innate law and reason, R., xxiv., 121. Vide End. Incited variously by demoniacal influ- ences, xxv., 127. His kinship with matter, xxvii., 133. Marcus Aurelius, i., cap. Arme- niacus, Sarmaticus, philosophers, etc., ibid., see also note, p. 104. His great learning, wisdom, mild- ness, and reverence toward the deity, i., 3; ii., 6, et al. The writings of the prophets were not unknown to him, ix., 35. Chris- tians the only ones not cared for by him, i., 4. Great equity in trials under him, ii., 8. Injury done to the Christians alone, on Medea a goddess, xiv., 57. account of their name, i., 2; ii., Medean feast, R., iv., 22. 7. He forbade to inform against Meliceites, xxix., 148. Christians, iii., 13. The fidelity | Memphis, xxviii., 135. and loyalty of the Christians to the imperial house, iii., 13. They pray that the government may remain in the family of Antoni- nus, xxxvii., 173. Mars the helper of Jupiter against the Titans, xxi., 91. Wounds Venus, ibid. Weaker than Dio- medes, ibid. A god blood-stain- ed and the bane of mortals-an adulterer, ibid. Matrimony, the Christians enter into, in accordance with their laws, xxxiii., 161. For the pur- pose of having children, ibid. Do not approve of second marriage, xxxiii., 162. Matter formless, R., iii., 18. Cre- ated by God through the Logos, iv., 16; x., 41. Subject to cor- ruption, iv., 15. Great difference | Menelaus a deity of the Lacedae- monians, xiv., 57. Mercury's rod, imago concubitus, xx., 86. Trismegistus, xxviii., 141. Metanira a goddess of the Athe- nians, xiv., 57. Minerva called Core from the pupil, XX., 85. Whether Athene or Athela, xvii., 72. The intelli- gence pervading all things, xxii., 101.. Her statue, xvii., 72. Minos a judge in the lower regions, xii., 50. Miracles performed by images of deities, xviii., 74; xxiii., 106; xxvi., 130, 131. Morals, the, of the Christians prove that they are not atheists, xi., 45. Other charges similarly dis posed of, xxxi., 154, 155, 156. - 256 INDEX OF SUBJECTS. Moses, ix., 35. Greeks, xxiii., 136. Deposed Typhon, ibid. Mysteries: The sufferings of the gods, xxviii., 141, 142, 143; | Osiris, Bacchus among the Greeks, xxxii., 158. The, of Eleusis and the Cabiri, iv., 14. divulge them, ibid. Wrong to Name, no, in itself either good or bad, ii., 8. Names not worthy of hatred, but bad acts, ii., 6, 8. Nature without attributes, x., 41. The powers of nature symbolize deities, xvi., 65. Neptune, Erechtheus, i., 1. Water, xxii., 98. Neryllinus worshiped in Troas, xxvi., 130. Nestis water, xxii., 96. xxii., 101. xxviii., 136. Killed by Typhon, His tomb with the Egyptians, xxii., 101; xxviii., 144. The sowing of corn, xxii., 102. Painting, the inventor of, xvii., 70. Pandrosos worshiped by the Athe- nians, i., 1. Parium, statues of Alexander and Proteus at, xxvi., 130. Peace, the profound, of the Roman Empire, i., 3. Pederasty of the heathens, xxxiv., 163. Niobe (Medea?) a goddess of the People, the common (vulgus), can Cilicians, xiv., 57. Number, God not an ineffable, vi., 21. The denarius of the Pytha- goleans, ibid. Oedipodean intercourse charged against the Christians, iii., 12; xxxi.,154; xxxii., 158. Why? xxxii., 160. Olympia, xxvi., 131. not be taught because they so readily receive fables, xxiii., 113. Not able to distinguish between God and matter, xv., 59. Peripatetics, their opinions concern- ing the world and spirit, xvi., 65. Perseus a deity on account of his strength, xxx., 150. Phanes, first-born of the gods, xx., 88. Onesilas a deity of the Amathusii, Phidias, the statue of Aesculapius xiv., 57. Opsimus, vi., 21. Orpheus sought the origin of the gods in water, xviii., 76. Gave names to them, xvii., 68; xviii., 76. States the manner of their birth and describes their deeds, xviii., 76; xxxii., 158. His the- ogony, xviii., 78, 79. Homer imitates him, xviii., 76. mysteries in his worship divulged by Diagoras, iv., 14. Orus the son of Isis and Osiris, xxii., 101. Apollo among the The in Epidaurus his work, xvii., 72. Philippus, son of Butacides, a god of the Sicilians, xiv., 57. Philolaus teaches that all things are included in God as in a prison, vi., 21. Philonoe, daughter of Tyndarus, a goddess of the Lacedaemonians, i., 1. Philosopher, a title of the empe- rors, i., cap. The vain pursuits of philosophers, xi., 47. They differ among themselves in their views concerning God, vii., 28. INDEX OF SUBJECTS. 257 Were not able clearly to discern the truth of the one God, because they sought to learn, not from God, but from themselves, vii., 28; xxiv., 116. They are not punished, ii., 9, 10. Physician, the, does not administer the restoring medicine until he has purged away the disease, R., i., 7. Piety is not to be judged by the number of sacrifices, xiii., 53. Pindarus, xxix., 146. Plato, xvi., 65; xix., 81. Con- templated the eternal intelligence and God, xxiii., 112. Recognizes the unity and eternity of God, vi., 23. Holds that gods neither be- get nor are brought forth, xxiii., 113. Concerning demons, xxiii., 109-111. Concerning the world, xvi., 65. The doctrine of the resurrection not inconsistent with his opinions, xxxvi., 171. Men- tions the Sibyl, xxx., 149. Pleasure'can not be the end of man, R., xxiv., 122. Pluto, air, xxii., 96. Poets, the, represent the gods as no better than men, x., 39. Knew only in part the truth of the uni- ty of God, vi., 28; xxiv., 116. Taught the truth imperfectly, xxiv., 122. Pollux, xxix., 148. Pottery we do not esteem above him that made it, xv., 62. Praxiteles the artist of the Venus in Cnidus, xvii., 72. 29. Lifted in ecstasy above their own minds by the impulses of the Holy Spirit, they uttered the truths with which they were in- spired, ix., 35; x., 42. Proserpine, daughter of Jupiter from his mother, xx., 85. A monster, ibid. Called Core and Athela, ibid. Jupiter, transform- ed into a dragon, offered her vio- lence, xx., 86. Proteus threw himself into the fire at Olympia, xxvi., 131. A god of the Parians, xxvi., 130. Providence, divine, viii., 34; xxii., 103. According to Aristotle, Denied by some, XXV., 126. xxv., 127. They should recog- nize it who recognize the Creator, R., xviii., 86. As is a ship with- out a pilot, so are. the elements without Providence, xxii., 104, 105. Every creature depends upon Providence, R., xviii., 87. God exercises a general provi- dence, and intrusts particular to angels, xxiv., 119. Punishment is not deprecated by the Christians, if any one can convict them of crimes, ii., 6. Pythagoras, with three hundred, burned with fire, xxxi., 155. The resurrection not inconsistent with his opinions, xxxvi., 171. What the Pythagoreans hold concerning God, vi., 21. Pythius the work of Theodorus and Telecles, xvii., 72. ans, vi., 21. Prayers for the emperor and his Quaternary, the, of the Pythagore- empire, xxxvii., 173. Prophets, the, not unknown to the heathens, ix., 35. Moved as in- struments by the Holy Spirit, vii., Reason more certain than experi- ence in the establishment of truth, 258 INDEX OF SUBJECTS. R., xvii., 84. We must submit to reason, not rule over it, xxXV., 167. The end of creatures en- dowed with reason, R., xii., 54. Creatures employing reason should not be subject to those without it, R., xii., 52. Religion can not be comprehended by reason alone, vii., 28, 29. The Christian religion might be look- ed upon as human if the argu- ments in its support were wholly rational, ix., 35. Not human, but given from God, xi., 45; xxxii., 159. Confirmed by the words of the prophets, ix., 35. Its utility shown by deeds, not by words, xi., 48. Religious lib- erty granted by the emperors to the nations subject to the Roman Empire, i., 1, 2. But not to the Christians, i., 2, 4. Resurrection, R., xxv., 126. A doctrine received by philosophers, xxxvi., 170, 171. Not inconsist- ent with the opinions of Plato and Pythagoras, ibid. Is the greatest incitement to a life of piety, xxxvi., 169; R., xviîi., 89; R., xxii., 107-110. Entire- ly rejected by some, R., i., 9. Others hesitate to believe it, ibid. No reasonable ground of doubt in the nature of the sub- ject, R., i., 9. They who deny the resurrection should show ei- ther that God is not able or not willing to raise the dead, R., ii., 12. If God can not raise the dead, he is deficient in knowledge and power, R., ii., 13. But the work of creation shows that he is not so deficient, R., ii., 14-16; iii., 17-19. The objection to the doctrine arising from the eating of human flesh either by animals or men, R., iv. -viii. (20–35). From the analogy of workmen, who are unable to restore their work when it is worn out, R., ix., 36, 37. God, if he were not willing to raise the dead, would be unwilling either because it is unjust, or because it is unworthy of him, R., x., 38. But it is not unjust, for no injury would result to the angels, ibid. Nor to brutes and inanimate things, R., x., 38, 39, 40. Nor to the souls or bod- ies of men, R., x., 41, 42. It is not unworthy of God, for if to inake a corruptible body was not unworthy of him, to make an in- corruptible will not be, R., x., 42. The resurrection is estab- lished from the cause for which man was created, R., xii.-xiii. (49-59). From the common nature of man, R., xi., 48; xv. -xvii. (66-84). From the future judgment of men by the Creator, R., xi., 48; xviii.-xxiii. (85- 117). From the end of human existence, xiii., 59; xxiv., XXV. (118-127). Animals will not rise, R., x., 38. Rhadamanthus a judge in the low- er region's, xii., 50. Rhea and Ceres (commutatae), XX., 85. Jupiter had inter- course with her, xx., 86. Virilia exsecat, xxvi., 129. Is earth, xxii., 99. Roman Empire, the, grants relig- ious liberty, i., 1. Its profound peace, i., 1; also page 104. The Christians pray that it may be extended, xxxvii., 173. And B INDEX OF SUBJECTS. 259 may remain in the family of An- | Serpents worshiped by the Egyp- toninus, ibid. Rumors, false, concerning the Chris-. Sibyl mentioned by Plato, xxx., tians, ii., 6. Sacrifices, bloody, God does not de- sire, xiii., 54. To know and ac- knowledge him is the most ac- ceptable sacrifice, ibid. It be- hooves us to offer a bloodless sacrifice, the service of our rea- son, xiii., 55. Salutation of the Christians, xxxii., 160. Samii, the, worship Lysander, xiv., 57. Sarmaticus, a title of the emperors, i., cap. Saturn castrated his father and hurled him from his chariot, xx., 86. Devoured his children, ibid. Is thrust into Tartarus, xxi., 92. Said to be time, xxii., 99. Rhea, the earth, became pregnant by him, xxii., 99. Devours the off- spring, ibid. The castration of Saturn symbolizes the intercourse of the man and woman, ibid. His rage the change of season, ibid. The bonds and Tartarus, time, ibid. Statue of Saturn, ibid. Saurias, the Samian, inventor of drawing in outline, xvii., 70. Sciagraphia invented by Saurias, xvii., 70. Scriptures, sacred. Vide Prophets. Sculpture, the inventor of, xvii., 71. Semele, the vine, xxii., 102. The heat of the sun the thunderbolt, ibid. Semen, R., xvii., 81. Semiramis, daughter of Derceto, a goddess of the Syrians, xxx., 149. tians, i., 1. 149. Siculi, the, worship Philip, xiv., 57. Sins, whence they arise, R., xxi., 102. They do not commit sins who know that God sees all things, xxxi., 157. Who look for another life and for judg- ment, ibid. And who believe the body will be punished with the soul, xxxvi., 169; R., xviii., 89; R., xxii., 107, 108. Even sinful thoughts lead away from God, xxxiii., 162. Very young infants do not sin, therefore will not be judged, R., xiv., 65. Sister, nomen amoris, xxxii., 160. Slaves, the Christians have-some more, some fewer, xxxv., 165. Sleep. Vide Death. Smilis the artist of the Samian and Argive Juno, xvii., 72. Socrates condemned to death, xxxi., 155. Son, the, of God. Vide Logos. Sophists are referred to, xi., 47. Sophocles recognizes one God, v., 20. Soul, the, of the world, vi., 24. Soul and body constitute man, R., xv., 67, 68; R., xviii., 88. The soul in the members of the body, R., xvi., 77. Immortal, R., xv., 67; xxvii., 134. The affinity of the soul with the divine afflatus, vii., 28. The soul in it- self moves conformably to reason, predicting the future or healing the present, xxvii., 134. Is af- fected by the sufferings of the body, R., xxi., 105. Its proper office to regulate the bodily ap- 260 INDEX OF SUBJECTS. petites, R., xii., 56. Irrational movements of the soul produce images, derived some from mat- ter, some from the soul itself, xxvii., 133. This happens es- pecially when the soul partakes of the material spirit, xxvii., 133. Many sins the soul would not commit if not incited by the body, R., xviii., 89. Unjust to reward or punish the soul alone when the body has been partner in the good or bad deeds, R., xxi., 99. The end for which man was created is found in the union of soul and body, whence the resurrection of the body necessarily follows, R., xxv., 124, 125. Spirit, God is, to himself, xvi., 64. God encompassed by spirit and power, x., 38. The Holy Spirit an effluence of God, x., 42. As light from fire, xxiv., 117. Flow- ing from him and returning to him as beams of the sun, x., 42. The Spirit of God rules the world, v., 20. Embraces all things, vi., 24. Wrought upon the prophets, ix., 35; x., 42. The prophet- ic spirit, x., 42. Vide Trinity. According to the Stoics the Spirit of God pervades matter, vi., 26; xxii., 98. ibid. Of Neryllinus, xxvi., 130, 131. Of Alexander and Proteus, xxvi., 131. Very recent in their origin, xvii., 68. Not known be- fore the invention of arts, xvii., 69, 70. Worshiped as deities by the heathens, xv., 59; xvii., 73. Gods thought to inhabit the statues, xviii., 74. Miraculous power attributed to these statues, xviii., 75. Miracles performed in many places in the name of statues, xxiii., 106; xxvi., 130, 131. Irrational movements of the soul give birth to empty vis- ions, which in turn lead to the folly of image-worship, xxvii., 133. Then demons avail them- selves of these movements, and make it appear that the visions flow from the images, xxvi., 134. Steropes, xviii., 79. Stoics multiply the Deity in name, in reality consider God to be one, vi., 26. Define God as artistic fire, ibid. Whose Spirit pervades the world, i. e., matter, vi., 26; xxii., 98. Their opinions con- cerning Jupiter, Neptune, Juno, xxii., 98. Various names given by them to the Spirit of God ac- cording to the changes of matter, ibid. They hold that the world will be burned, xix., 81; xxii., 98. Stars not to be worshiped as deities, xvi., 67. Statuary, the inventor of the art, Styx dies in battle, xxi., 92. xvii., 70. Statues made of matter, xv., 59, 60. Those of Apollo (Delian and Pythian), that of Diana, those of Juno (Argive and Samian), those of Minerva (Athene and the sit- ting figure), xvii., 72. Those of Aesculapius, Venus, and others, Syrians, the, worship doves and Semiramis, xxx., 149. Semira- mis a Syrian goddess, ibid. Tectaeus the artist of the Delian god and Diana, xvii., 72. Telecles the artist of the Pythian god, xvii., 72. INDEX OF SUBJECTS. 261 Temples sometimes spoken of as being also sepulchres of the dei- ties, xxviii., 141. Tenedii, the, worship Tennes, i., 1. Tennes a deity of the Tenedii, i., 1. Thales divides superior beings into God, demons, and heroes, xxiii., 108. Thasii, the, worship Theagenes, xiv., 57. Theagenes a deity of the Thasii, xiv., 57. Theatres, the Christians avoid, XXXV., 166. Thebae, xxviii., 135. * Theodorus, of Miletus, inventor of statuary, xvii., 71. The artist of the Pythian god, xvii., 72. Theology, the Christian, recognizes the Father, his Son and Holy Spirit, and angels, x., 44; xxiv., 117. The theology of the hea- thens absurd, xx., 84. Thoughts, they who flee wicked thoughts will much more avoid the actions, xxxiii., 162. Thoughts will be judged, xxxii., 159. A kiss excludes from eternal life if there be defilement of thought, xxxii., 160. Unity in trinity, and distinction in unity, x., 43; xii., 51. The Father in the Son, and the Son in the Father by the unity and power of the Spirit, x., 40. The union of the Son with the Father, the communion of the Father with the Son, xii., 51. The Son the Logos or reason of the Fa- ther, xxiv., 117. The Spirit the effluence of the Father as light from the sun, x., 42. Or flame from a file, xxiv., 117. Troas worships the statues of Ne- ryllinus, xxvi., 130. Trojans, the, worship Hector and Helen, i., 1; xiv., 57. Truth, in the establishment of, rea- son is safer than experience, R., xvii., 84. Arguments in behalf of and concerning the truth, R., i., 4; R., xi., 45, 46. Christians willingly give up their lives for the truth, iii., 13. Vide False- hood. Tyndareus, i., 1. Typho the brother of Osiris, xxii., 101. Orus dethroned him, xxviii., 136. Thyestean feasts charged against Unbelief, R., i., 9; R., ii., 10. the Christians, iii., 12; xxxi., 154; xxxv., 165. Why? xxxiv., | Venus wounded by Diomedes, xxi., 163. Thyestes defiled his daughter, xxxii., 158. His tragic feast, R., iv., 22. Titans, xxi., 92. Called indiffer- ently Titans or Giants, xviii., 79. Trinity, the Christians recognize God, and his Son and the Holy Spirit, xxiv., 117; x., 38-44. One in essential divinity, distinct in office (ordine), xxiv., 117. M 91. By Mars, ibid. The courte- san, xvii., 72. Is sexual desire, xxii., 99. Her statue at Cnidus, xvii., 72. Vice. Vide Virtue. Vipers produced by P'hanes, xx., 87. Virginity commended, xxxiii., 161. Virtue and vice can not have their origin in the soul alone, R., xxi., 105, 106. Vide Amina. 262 INDEX OF SUBJECTS. Water the beginning of all things, xviii., 77. Nestis, xxii., 96. Whey, xii., 52. Wife, with the wife quando mis- ceri licet, xxxii., 160; xxxiii., 161. Wisdom, divine, different from worldly, xxiv., 122. The guard- ianship and care of all his works to be trusted to the wisdom and justice of God, R., xviii., 86. The wisdom of the Son of God, xxiv., 117. · and his Logos, vi., 24; x., 38. Comprehended by the Spirit of God, vi., 24. same, v., 20. Governed by the Excellent in mag- nitude and order, xvi., 63; xxv., 127. Its form, beauty, order, etc., are incentives to worship God, iv., 16. it, xvi., 64. R., xviii., 86. God does not need But it needs God, God is to himself a perfect world, xvi., 64. It's conflagration according to the Stoics, xix., 81; xxii., 98. Works, the, of God not to be wor- Worship, rational, of God, xiii., 55. shiped, xvi., 67. 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