![[St. Pachomius Library]](title.gif)
BY D. M. KAY, B.Sc., B.D., ASSISTANT TO THE PROFESSOR OF SEMITIC LANGUAGES IN THE UNIVERSITY OF EDINBURGH.
EDITOR'S NOTE: The Apology of Aristides, mentioned by Eusebius, St. Jerome, and other ancient writers and said to have been the inspiration for the great works of St. Justin Martyr, was considered lost until the late Nineteenth Century, when an Armenian fragment was discovered. Then in 1889 the full text in Syriac translation was found in the library of St. Catherine's in the Sinai. Ironically, it was then realized that the work had never been lost at all: a slightly shortened version of it had been preserved in the well-known Life of St. Barlaam of India, by St. John of Damascus. (Since the numerous references to Greek gods would have made little impact on an Indian audience, one may assume that St. John, writing for a Greek readership which would have found a denunciation of Vedic or Buddhist deities equally meaningless, decided to insert the Apology of Aristides as a sort of rough equivalent of whatever Barlaam actually preached to the Brahmins.)
St. Aristides delivered the Apology around the year 125, when Hadrian visited Athens [Eusebius, H.E. IV, iii]. His memory is kept by the Church on 31 August.
Since the Greek version found in Barlaam and Ioasaph is widely available online, we here give the longer version preserved in Syriac. Note that there are a number of "Syrianisms" is this version -- cultural rather than theological, such as the reference to Hades as "Sheol". -- N. Redington, St. Pachomius Library.
Here follows the defence which Aristides the philosopher made
before Hadrian the King on behalf of reverence for God.
. . . All-powerful Caesar Titus Hadrianus Antoninus, venerable
and merciful, from Marcianus Aristides, an Athenian philosopher.
I. I, O King, by the grace of God came into this world; and when
I had considered the heaven and the earth and the seas, and had
surveyed the sun and the rest of creation, I marvelled at the beauty
of the world. And I perceived that the world and all that is therein
are moved by the power of another; and I understood that he who
moves them is God, who is hidden in them, and veiled by them. And it
is manifest that that which causes motion is more powerful than that
which is moved. But that I should make search concerning this same
mover of all, as to what is his nature (for it seems to me, he is
indeed unsearchable in his nature), and that I should argue as to
the constancy of his government, so as to grasp it fully,--this is a
vain effort for me; for it is not possible that a man should fully
comprehend it. I say, however, concerning this mover of the world,
that he is God of all, who made all things for the sake of mankind.
And it seems to me that this is reasonable, that one should fear God
and should not oppress man.
I say, then, that God is not born, not made, an ever-abiding
nature without beginning and without
end, immortal, perfect, and incomprehensible. Now when I say that he
is "perfect," this means that there is not in him any defect, and he
is not in need of anything but all things are in need of him. And
when I say that he is "without beginning," this means that
everything which has beginning has also an end, and that which has
an end may be brought to an end. He has no name, for everything
which has a name is kindred to things created. Form he has none, nor
yet any union of members; for whatsoever possesses these is kindred
to things fashioned. He is neither male nor female. The heavens do
not limit him, but the heavens and all things, visible and
invisible, receive their bounds from him. Adversary he has none, for
there exists not any stronger than he. Wrath and indignation he
possesses not, for there is nothing which is able to stand against
him. Ignorance and forgetfulness are not in his nature, for he is
altogether wisdom and understanding; and in Him stands fast all that
exists. He requires not sacrifice and libation, nor even one of
things visible; He requires not aught from any, but all living
creatures stand in need of him.
II. Since, then, we have addressed you concerning God, so far as
our discourse can bear upon him, let us now come to the race of men,
that we may know which of them participate in the truth of which we
have spoken, and which of them go astray from it.
This is clear to you, O King, that there are four classes of men
in this world:--Barbarians and Greeks, Jews and Christians. The
Barbarians, indeed, trace the origin of their kind of religion from
Kronos and from Rhea and their other gods; the Greeks, however, from
Helenos, who is said to be sprung from Zeus. And by Helenos there
were born Aiolos and Xuthos; and there were others descended from
Inachos and Phoroneus, and lastly from the Egyptian Danaos and from
Kadmos and from Dionysos.
The Jews, again, trace the origin of their race from Abraham, who
begat Isaac, of whom was born Jacob. And he begat twelve sons who
migrated from Syria to Egypt; and there they were called the nation
of the Hebrews, by him who made their laws; and at length they were
named Jews.
The Christians, then, trace the beginning of their religion from
Jesus the Messiah; and he is named the Son of God Most High. And it
is said that God came down from heaven, and from a Hebrew virgin
assumed and clothed himself with flesh; and the Son of God lived in
a daughter of man. This is taught in the gospel, as it is called,
which a short time was preached among them; and you also if you will
read therein, may perceive the power which belongs to it. This
Jesus, then, was born of the race of the Hebrews; and he had twelve
disciples in order that the purpose of his incarnation might in
time be accomplished. But he himself was pierced by the Jews, and he
died and was buried; and they say that after three days he rose and
ascended to heaven. Thereupon these twelve disciples went forth
throughout the known parts of the world, and kept showing his
greatness with all modesty and uprightness. And hence also those of
the present day who believe that preaching are called Christians,
and they are become famous.
So then there are, as I said above, four classes of
men:--Barbarians and Greeks, Jews and Christians.
Moreover the wind is obedient
to God, and fire to the angels; the
waters also to the demons and the
earth to the sons of men. [Possibly
inserted by mistake into one of the early MSS.]
III. Let us begin, then, with the Barbarians, and go on to the
rest of the nations one after another, that we may see which of them
hold the truth as to God and which of them hold error.
The Barbarians, then, as they did not apprehend God, went astray
among the elements, and began to worship things created instead of
their Creator; and for this end they made images and shut them up
in shrines, and lo! they worship them, guarding them the while with
much care, lest their gods be stolen by robbers. And the Barbarians
did not observe that that which acts as guard is greater than that
which is guarded, and that every one who creates is greater than
that which is created. If it be, then, that their gods are too
feeble to see to their own safety, how will they take thought for
the safety of men? Great then is the error into which the Barbarians
wandered in worshipping lifeless images which can do nothing to help
them. And I am led to wonder, O King, at their philosophers, how
that even they went astray, and gave the name of gods to images
which were made in honour of the elements; and that their sages did
not perceive that the elements also are dissoluble and perishable.
For if a small part of an element is dissolved or destroyed, the
whole of it may be dissolved and destroyed. If then the elements
themselves are
dissolved and destroyed and forced to be subject to another that is
more stubborn than they, and if they are not in their nature gods,
why, for sooth, do they call the images which are made in their
honour, God? Great, then, is the error which the philosophers among
them have brought upon their followers.
IV. Let us turn now, O King, to the elements in themselves, that
we may make clear in regard to them, that they are not gods, but a
created thing, liable to ruin and change, which is of the same
nature as man; whereas God is imperishable and unvarying, and
invisible, while yet He sees, and overrules, and transforms all
things.
Those then who believe concerning the earth that it is a god have
hitherto deceived themselves, since it is furrowed and set with
plants and trenched; and it takes in the filthy refuse of men and
beasts and cattle. And at times it becomes unfruitful, for if it be
burnt to ashes it becomes devoid of life, for nothing germinates
from an earthen jar. And besides if water be collected upon it, it
is dissolved together with its products. And lo! it is trodden under
foot of men and beast, and receives the blood
of the slain; and it is dug open, and filled with the dead, and
becomes a tomb for corpses. But it is impossible that a nature,
which is holy and worthy and blessed and immortal, should allow of
any one of these things. And hence it appears to us that the earth
is not a god but a creation of God.
V. In the same way, again, those erred who believed the waters to
be gods. For the waters were created for the use of man, and are put
under his rule in many ways. For they suffer change and admit
impurity, and are destroyed and lose their nature while they are
boiled into many substances. And they take colours which do not
belong. to them; they are also congealed by frost and are mingled
and permeated with the filth of men and beasts, and with the blood
of the slain. And being checked by skilled workmen through the
restraint of aqueducts, they flow and are diverted against their
inclination, and come into gardens and other places in order that
they may be collected and issue forth as a means of fertility for
man, and that they may cleanse away every impurity and fulfil the
service man requires from them. Wherefore it is impossible that the
waters should be a god, but they are a work of God and a part of the
world.
In like manner also they who believed that fire is a god erred to
no slight extent. For it, too, was created for the service of men,
and is subject to them in many ways:--in the preparation of meats,
and as a means of casting metals, and for other ends whereof your
Majesty is aware. At the same time it is quenched and extinguished
in many ways.
Again they also erred who believed the motion of the winds to be
a god. For it is well known to us that those winds are under the
dominion of another, at times their motion increases, and at times
it fails and ceases at the command of him who controls them. For
they were created by God for the sake of men, in order to supply the
necessity of trees and fruits and seeds; and to bring over the sea
ships which convey for men necessaries and goods from places where
they are found to places where they are not found; and to govern the
quarters of the world. And as for itself, at times it increases and
again abates; and in one place brings help and in another causes
disaster at the bidding of him who rules it. And mankind too are
able by known means to confine and keep it in check in order that it
may fulfil for them the service they require from it. And of itself
it has not any authority at all. And hence it is impossible that the
winds should be called gods, but rather a thing made by God.
VI. So also they erred who believed that the sun
is a god. For we see that it is moved by the compulsion of another,
and revolves and makes its journey, and proceeds from sign to sign,
rising and setting every day, so as to give warmth for the growth of
plants and trees, and to bring forth into the air wherewith it
(sunlight) is mingled every growing thing which is upon the earth.
And to it there belongs by comparison a part in common with the rest
of the stars in its course; and though it is one in its nature it is
associated with many parts for the supply of the needs of men; and
that not according to its own will but rather according to the will
of him who rules it. And hence it is impossible that the sun should
be a god, but the work of God; and in like manner also the moon and
the stars.
VII. And those who believed of the men of the past, that some of
them were gods, they too were much mistaken. For as you yourself
allow, O King, man is constituted of the four elements and of a soul
and a spirit (and hence he is called a microcosm), and without any
one of these parts he could not consist. He has a beginning and an
end, and he is born and dies. But God, as I
said, has none of these things in his nature, but is uncreated and
imperishable. And hence it is not possible that we should set up man
to be of the nature of God:--man, to whom at times when he looks for
joy, there comes trouble, and when he looks for laughter there comes
to him weeping,--who is wrathful and covetous and envious, with
other defects as well. And he is destroyed in many ways by the
elements and also by the animals.
And hence, O King, we are bound to recognize the error of the
Barbarians, that thereby, since they did not find traces of the true
God, they fell aside from the truth, and went after the desire of
their imagination, serving the perishable elements and lifeless
images, and through their error not apprehending what the true God
is.
VIII. Let us turn further to the Greeks also, that we may know
what opinion they hold as to the true God. The Greeks, then, because
they are more subtle than the Barbarians, have gone further astray
than the Barbarians; inasmuch as they have introduced many
fictitious gods, and have set up some of them as males and some as
females; and in that some of their gods were found who were
adulterers, and did murder, and were deluded, and envious, and
wrathful and passionate, and parricides, and thieves, and
robbers. And some of them, they say, were crippled and limped, and
some were sorcerers, and some actually went mad, and some played on
lyres, and some were given to roaming on the hills, and some even
died, and some were struck dead by lightning, and some were made
servants even to men, and some escaped by flight, and some were
kidnapped by men, and some, indeed, were lamented and deplored by
men. And some, they say, went down to Sheol, and some were
grievously wounded, and some transformed themselves into the
likeness of animals to seduce the race of mortal women, and some
polluted themselves by lying with males And some, they say, were
wedded to their mothers and their sisters and their daughters. And
they say of their gods that they committed adultery with the
daughters of men; and of these there was born a certain race which
also was mortal. And they say that some of the females disputed
about beauty, and appeared before men for judgment. Thus, O King,
have the Greeks put forward foulness, and absurdity, and folly about
their gods and about themselves, in that they have called those that
are of such a nature gods, who are no gods. And hence mankind have
received incitements to commit adultery and fornication, and to
steal and to practise all that is offensive and hated and abhorred.
For if they who are called their gods practised all these things
which are written above, how much more should men practise
them--men, who believe that their gods themselves practised them.
And owing to the foulness of this error there have happened to
mankind harassing wars, and great famines, and bitter captivity, and
complete desolation. And lo! it was by reason of this alone that
they suffered and that all these things came upon them;and while
they endured those things they did not perceive in their mind that
for their error those things came upon them.
IX. Let us proceed further to their account of their gods that we
may carefully demonstrate all that is said above. First of all, the
Greeks bring forward as a god Kronos, that is to say Chiun
(Saturn). And his worshippers sacrifice their children to him, and
they burn some of them alive in his honour. And they say that he
took to him among his wives Rhea, and begat many children by her. By
her too he begat Dios, who is called Zeus. And at length he (Kronos)
went mad, and through fear of an oracle that had been made known to
him, he began to devour his sons. And from him Zeus was stolen away
without his knowledge; and at length Zeus bound him, and mutilated
the signs of his manhood, and flung them into the sea. And hence, as
they say in fable, there was engendered Aphrodite, who is called
Astarte. And he (Zeus) cast out Kronos fettered
into darkness. Great then is the error and ignominy which the Greeks
have brought forward about the first of their gods, in that they
have said all this about him, O King. It is impossible that a god
should be bound or mutilated; and if it be otherwise, he is indeed
miserable.
And after Kronos they bring forward another god Zeus. And they
say of him that he assumed the sovereignty, and was king over all
the gods. And they say that he changed himself into a beast and
other shapes in order to seduce mortal women, and to raise up by
them children for himself. Once, they say, he changed himself into a
bull through love of Europe and Pasiphae. And again he changed
himself into the likeness of gold through love of Danae, and to a
swan through love of Leda, and to a man through love of Antiope, and
to lightning through love of Luna, and so by these he begat many
children. For by Antiope, they say, that he begat Zethus and
Amphion, and by Luna Dionysos, by Alcmena Hercules, and by Leto,
Apollo and Artemis, and by Danae Perseus, and by Leda, Castor and
Polydeuces, and Helene and Paludus, and by Mnemosyne he begat nine
daughters whom they styled the Muses, and by Europe, Minos and
Rhadamanthos and Sarpedon. And lastly he changed himself into the
likeness of an eagle through his passion for Ganydemos (Ganymede)
the shepherd.
By reason of these tales, O King, much evil has arisen among men,
who to this day are imitators of their gods, and practise adultery
and defile themselves with their mothers and their sisters, and by
lying with males, and some make bold to slay even their parents. For
if he who is said to be the chief and king of their gods do these
things how much more should his worshippers imitate him? And great
is the folly which the Greeks have brought forward in their
narrative concerning him. For it is impossible that a god should
practise adultery or fornication or come near to lie with males, or
kill his parents; and if it be otherwise, he is much worse than a
destructive demon.
X. Again they bring forward as another god Hephaistos. And they
say of him, that he is lame, and a cap is set on his head, and he
holds in his hands firetongs and a hammer; and he follows the craft
of iron working, that thereby he may procure the necessaries of his
livelihood. Is then this god so very needy? But it cannot be that a
god should be needy or lame, else he is very worthless.
And further they bring in another god and call him Hermes. And
they say that he is a thief, a lover of avarice, and greedy for
gain, and a magician,
and mutilated and an athlete, and an interpreter of language. But it
is impossible that a god should be a magician or avaricious, or
maimed, or craving for what is not his, or an athlete.And if it be
otherwise, he is found to be useless.
And after him they bring forward as another god Asklepios. And
they say that he is a physician and prepares drugs and plaster that
he may supply the necessaries of his livelihood. Is then this god in
want? And at length he was struck with lightning by Dios on account
of Tyndareos of Lacedaemon, and so he died. If then Asklepios were a
god, and, when he was struck with lightning, was unable to help
himself, how should he be able to give help to others? But that a
divine nature should be in want or be destroyed by lightning is
impossible.
And again they bring forward another as a god, and they call him
Ares. And they say that he is a warrior, and jealous, and covets
sheep and things which are not his. And he makes gain by his arms.
And they say that at length he committed adultery with Aphrodite,
and was caught by the little boy Eros and by Hephaistos the husband
of Aphrodite. But it is impossible that a god should be a warrior or
bound or an adulterer.
And again they say of Dionysos that he forsooth! is a god, who
arranges carousals by night, and teaches drunkenness, and carries
off women who do not belong to him. And at length, they say, he went
mad and dismissed his handmaidens and fled into the desert; and
during his madness he ate serpents. And at last he was killed by
Titanos. If then Dionysos were a god, and when he was being killed
was unable to help himself, how is it possible that he should help
others?
Herakles next they bring forward and say that he is a god, who
hates detestable things, a tyrant, and warrior and a destroyer of
plagues. And of him also they say that at length he became mad and
killed his own children, and east himself into a fire and died. If
then Herakles is a god, and in all these calamities was unable to
rescue himself, how should others ask help from him? But it is
impossible that a god should be mad, or drunken or a slayer of his
children, or consumed by fire.
XI. And after him they bring forward another god and call him
Apollon. And they say that he is jealous and inconstant, and at
times he holds the bow and quiver, and again the lyre and plectron.
And he utters oracles for men that he may receive rewards from them.
Is then this god in need of rewards? But it is an insult that all
these things should be found with a god.
And after him they bring forward as a goddess Artemis, the sister
of Apollo; and they say that she was a huntress and that she herself
used to carry a bow and bolts, and to roam about upon the mountains,
leading the hounds to hunt stags or wild bears of the field. But it
is disgraceful that a virgin maid should roam alone upon the hills
or hunt in the chase for animals. Wherefore it is impossible that
Artemis should be a goddess.
Again they say of Aphrodite that she indeed is a goddess. And at
times she dwells with their gods, but at other times she is a
neighbour to men. And once she had Ares as a lover, and again Adonis
who is Tammuz. Once also, Aphrodite was wailing and weeping for the
death of Tammuz, and they my that she went down to Sheol that she
might redeem Adonis from Persephone, who is the daughter of Sheol
(Hades). If then Aphrodite is a goddess and was unable to help her
lover at his death, how will she find it possible to help others?
And this cannot be listened to, that a divine nature should come to
weeping and wailing and adultery.
And again they say of Tammuz that he is a god. And he is,
forsooth! a hunter and an adulterer. And they say that he was killed
by a wound from a wild boar, without being able to help himself. And
if he could not help himself, how can he take thought for the human
race? But that a god should be an adulterer or a hunter or should
die by violence is impossible.
Again they say of Rhea that she is the mother of their gods. And
they say that she had once a lover Atys, and that she used to
delight in depraved men. And at last she raised a lamentation and
mourned for Atys her lover. If then the mother of their gods was
unable to help her lover and deliver him from death, how can she
help others? So it is disgraceful that a goddess should lament and
weep and take delight in depraved men.
Again they introduce Kore and say that she is a goddess, and she
was stolen away by Pluto, and could not help herself. If then she is
a goddess and was unable to help herself how will she find means to
help others? For a god who is stolen away is very powerless.
All this, then, O King, have the Greeks brought forward
concerning their gods, and they have invented and declared it
concerning them. And hence all men received an impulse to work all
profanity and all defilements; and hereby the whole earth was
corrupted.
XII. The Egyptians, moreover, because they are
more base and stupid than every people that is on the earth, have
themselves erred more than all. For the deities (or religion) of the
Barbarians and the Greeks did not suffice for them, but they
introduced some also of the nature of the animals, and said thereof
that they were gods, and likewise of creeping things which are found
on the dry land and in the waters. And of plants and herbs they said
that some of them were gods. And they were corrupted by every kind
of delusion and defilement more than every people that is on the
earth. For from ancient times they worshipped Isis, and they say
that she is a goddess whose husband was Osiris her brother. And when
Osiris was killed by Typhon his brother, Isis fled with Horos her
son to Byblus in Syria, and was there for a certain time till her
son was grown. And he contended with Typhon his uncle, and killed
him. And then Isis returned and went about with Horos her son and
sought for the dead body of Osiris her lord, bitterly lamenting his
death. If then Isis be a goddess, and could not help Osiris her
brother and lord, how can she help another? But it is impossible
that a divine nature should be afraid, and flee for safety, or
should weep and wail; or else it is very miserable.
And of Osiris also they say that he is a serviceable god. And he
was killed by Typhon and was unable to help himself. But it is well
known that this cannot be asserted of divinity. And further, they
say of his brother Typhon that he is a god, who killed his brother
and was killed by his brother's son and by his bride, being unable
to help himself. And how, pray, is he a god who does not save
himself?
As the Egyptians, then, were more stupid than the rest of the
nations, these and such like gods did not suffice for them. Nay, but
they even apply the name of gods to animals in which there is no
soul at all. For some of them worship the sheep and others the calf;
and some the pig and others the shad fish; and some the crocodile
and the hawk and the fish and the ibis and the vulture and the eagle
and the raven. Some of them worship the cat, and others the
turbot-fish, some the dog, some the adder, and some the asp, and
others the lion; and others the garlic and onions and thorns, and
others the tiger and other such things. And the poor creatures do
not see that all these things are nothing, although they daily
witness their gods being eaten and consumed by men and also by their
fellows; while some of them are cremated,
and some die and decay and become dust, without their observing that
they perish in many ways. So the Egyptians have not observed that
such things which are not equal to their own deliverance, are not
gods. And if, forsooth, they are weak in the case of their own
deliverance, whence have they power to help in the case of
deliverance of their worshippers? Great then is the error into which
the Egyptians wandered;--greater, indeed, than that of any people
which is upon the face of the earth.
XIII. But it is a marvel, O King, with regard to the Greeks, who
surpass all other peoples in their manner of life and reasoning, how
they have gone astray after dead idols and lifeless images. And yet
they see their gods in the hands of their artificers being sawn out,
and planed and docked, and hacked short, and charred, and
ornamented, and being altered by them in every kind of way. And when
they grow old, and are worn away through lapse of time, and when
they are molten and crushed to powder, how, I wonder, did they not
perceive concerning them, that they are not gods? And as for those
who did not find deliverance for themselves, how can they serve the
distress of men?
But even the writers and philosophers among them have wrongly
alleged that the gods are such as are made in honour of God
Almighty. And they err in seeking to liken (them) to God whom man
has not at any time seen nor can see unto what He is like. Herein,
too (they err) in asserting of deity that any such thing as
deficiency can be present to it; as when they say that He receives
sacrifice and requires burnt-offering and libation and immolations
of men, and temples. But God is not in need, and none of these
things is necessary to Him; and it is clear that men err in these
things they imagine.
Further their writers and their philosophers represent and
declare that the nature of all their gods is one. And they have not
apprehended God our Lord who while He is one, is in all. They err
therefore. For if the body of a man while it is many in its parts is
not in dread, one member of another, but, since it is a united body,
wholly agrees with itself; even so also God is one in His nature. A
single essence is proper to Him, since He is uniform in His nature
and His essence; and He is not afraid of Himself. If then the nature
of the gods is one, it is not proper that a god should either pursue
or slay or harm a god. If then gods be pursued and wounded by gods,
and some be kidnapped and some struck dead by lightning, it is
obvious that the nature of their gods is not one. And hence it is
known, O King, that it is a mistake when they reckon and bring the
natures of their gods under a single
nature. If then it becomes us to admire a god which is seen and does
not see, how much more praiseworthy is it that one should believe in
a nature which is invisible and all-seeing? And if further it is
fitting that one should approve the handiworks of a craftsman, how
much more is it fitting that one should glorify the Creator of the
craftsman?
For behold! when the Greeks made laws they did not perceive that
by their laws they condemn their gods. For if their laws are
righteous, their gods are unrighteous, since they transgressed the
law in killing one another, and practising sorcery, and committing
adultery, and in robbing and stealing, and in lying with males, and
by their other practises as well. For if their gods were right in
doing all these things as they are described, then the laws of the
Greeks are unrighteous in not being made according to the will of
their gods. And in that case the whole world is gone astray.
For the narratives about their gods are some of them myths, and
some of them nature-poems (lit: natural--fusikai), and some
of them hymns and elegies. The hymns indeed and elegies are empty
words and noise. But these nature-poems, even if they be made as
they say, still those are not gods who do such things and suffer and
endure such things. And those myths are shallow tales with no depth
whatever in them.
XIV. Let us come now, O King, to the history of the Jews also,
and see what opinion they have as to God. The Jews then say that God
is one, the Creator of all, and omnipotent; and that it is not right
that any other should be worshipped except this God alone. And
herein they appear to approach the truth more than all the nations,
especially in that they worship God and not His works. And they
imitate God by the philanthropy which prevails among them; for they
have compassion on the poor, and they release the captives, and bury
the dead, and do such things as these, which are acceptable before
God and well-pleasing also to men,--which (customs) they have
received from their forefathers.
Nevertheless they too erred from true knowledge. And in their
imagination they conceive that it is God they serve; whereas by
their mode of observance it is to the angels and not to God that
their service is rendered:--as when they celebrate sabbaths and the
beginning of the months, and feasts of unleavened bread, and a great
fast; and fasting and circumcision and the purification of meats,
which things, however, they do not observe perfectly.
XV. But the Christians, O King, while they went about and made
search, have found the truth; and as we learned from their
writings, they have come nearer to truth and genuine knowledge than
the rest of the nations. For they know and trust in God, the Creator
of heaven and of earth, in whom and from whom are all things, to
whom there is no other god as companion, from whom they received
commandments which they engraved upon their minds and observe in
hope and expectation of the world which is to come. Wherefore they
do not commit adultery nor fornication, nor bear false witness, nor
embezzle what is held in pledge, nor covet what is not theirs. They
honour father and mother, and show kindness to those near to them;
and whenever they are judges, they judge uprightly. They do not
worship idols (made) in the image of man; and whatsoever they would
not that others should do unto them, they do not to others; and of
the food which is consecrated to idols they do not eat, for they are
pure. And their oppressors they appease (lit: comfort) and make them
their friends; they do good to their enemies; and their women, O
King, are pure as virgins, and their daughters are modest; and their
men keep themselves from every unlawful union and from all
uncleanness, in the hope of a recompense to come in the other world.
Further, if one or other of them have bondmen and bondwomen or
children, through love towards them they persuade them to become
Christians, and when they have done so, they call them brethren
without distinction. They do not worship strange gods, and they go
their way in all modesty and cheerfulness. Falsehood is not found
among them; and they love one another, and from widows they do not
turn away their esteem; and they deliver the orphan from him who
treats him harshly. And he, who has, gives to him who has not,
without boasting. And when they see a stranger, they take him in to
their homes and rejoice over him as a very brother; for they do not
call them brethren after the flesh, but brethren after the spirit
and in God. And whenever one of their poor passes from the world,
each one of them according to his ability gives heed to him and
carefully sees to his burial. And if they hear that one of their
number is imprisoned or afflicted on account of the name of their
Messiah, all of them anxiously minister to his necessity, and if it
is possible to redeem him they set him free. And if there is among
them any that is poor and needy, and if they have no spare food,
they fast two or three days in order to supply to the needy their
lack of food. They observe the precepts of their Messiah with much
care, living justly and soberly as the Lord their God commanded
them. Every morning and every hour they give thanks and praise to
God for His loving-kindnesses toward them; and for their food and
their drink they offer thanksgiving to Him. And if any righteous man
among them passes from the world, they rejoice and offer thanks to
God; and they escort his body as if he were setting out from one
place to another near. And when a child has been born to one of
them, they give thanks to God;
and if moreover it happen to die in childhood, they give thanks to
God the more, as for one who has passed through the world without
sins. And further if they see that any one of them dies in his
ungodliness or in his sins, for him they grieve bitterly, and sorrow
as for one who goes to meet his doom.
XVI. Such, O King, is the commandment of the law of the
Christians, and such is their manner of life. As men who know God,
they ask from Him petitions which are fitting for Him to grant and
for them to receive. And thus they employ their whole lifetime. And
since they know the loving-kindnesses of God toward them, behold!
for their sake the glorious things which are in the world flow forth
to view. And verily, they are those who found the truth when they
went about and made search for it; and from what we considered, we
learned that they alone come near to a knowledge of the truth. And
they do not proclaim in the ears of the multitude the kind deeds
they do, but are careful that no one should notice them; and they
conceal their giving just as he who finds a treasure and conceals
it. And they strive to be righteous as those who expect to behold
their Messiah, and to receive from Him with great glory the promises
made concerning them. And as for their words and their precepts, O
King, and their glorying in their worship, and the hope of
earning according to the work of each one of them their recompense
which they look for in another world,-you may learn about these from
their writings. It is enough for us to have shortly informed your
Majesty concerning the conduct and the truth of the Christians. For
great indeed, and wonderful is their doctrine to him who will search
into it and reflect upon it. And verily, this is a new people, and
there is something divine (lit: "a divine admixture") in the midst of
them.
Take, then, their writings, and read therein, and lo! you will
find that I
have not put forth these things on my own authority, nor spoken thus
as their advocate; but since I read in their writings I was fully
assured of these things as also of things which are to come. And for
this reason I was constrained to declare the truth to such as care
for it and seek the world to come. And to me there is no doubt but
that the earth abides through the supplication of the Christians.
But the rest of the nations err and cause error in wallowing before
the elements of the world, since beyond these their mental vision
will not pass. And they search about as if in darkness because they
will not recognize the truth; and like drunken men they reel and
jostle one another and fall.
XVII. Thus far, O King, I have spoken; for concerning that which
remains, as is said above, there are found in their other writings
things which are hard to utter and difficult for one to
narrate,--which are not only spoken in words but also wrought out in
deeds.
Now the Greeks, O King, as they follow base practises in
intercourse with males, and a mother and a sister and a daughter,
impute their monstrous impurity in turn to the Christians. But the
Christians are just and good, and the truth is set before their
eyes, and their spirit is long-suffering; and, therefore, though
they know the error of these (the Greeks), and are persecuted by
them, they bear and endure it; and for the most part they have
compassion on them, as men who are destitute of knowledge. And on
their side, they offer prayer that these may repent of their error;
and when it happens that one of them has repented, he is ashamed
before the Christians of the works which were done by him; and he
makes confession to God, saying, I did these things in ignorance.
And he purifies his heart, and his sins are forgiven him, because he
committed them in ignorance in the former time, when he used to
blaspheme and speak evil of the true knowledge of the Christians.
And assuredly the race of the Christians is more blessed than all
the men who are upon the face of the earth.
Henceforth let the tongues of those who utter vanity and harass
the Christians be silent; and hereafter let them speak the truth.
For it is of serious consequence to them that they should worship
the true God rather than worship a senseless sound. And verily
whatever is spoken in the mouth of the Christians is of God; and
their doctrine is the gateway of light. Wherefore let all who are
without the knowledge of God draw near thereto; and they will
receive incorruptible words, which are from all time and from
eternity. So shall they appear before the awful judgment which
through Jesus the Messiah is destined to come upon the whole human
race.
The Apology of Aristides the Philosopher is finished.
Have mercy, O Lord, upon Thy servant
the translator.