Theophany 2.17–2.36

English translation by Samuel Lee (1843); the original is not shown

Nor was it this alone, but they also ran as herds into the midst of the theatres, old and young together ; mothers with their sons and daughters; and, conformably with the doings (there), they contracted every base and intemperate disposition. Men and women too, being (thus) congregated together, became at once filled with intoxication? (as it were) and lasciviousness! How then, could they do that which was good, when they stored not their hearing by listening to words that were pure, inculcating the fear of God? and applied not their eyes for the advantage of their souls? but (the hearing), to the instruction of sentiments that were base; and the sight, to the representation of every (sort) of lasciviousness? For, things such as these, were those which (were presented) to the sight; (and), on which whole multitudes so fixed their attention, that in them (was evinced) the maddened excitement of the stallion, the vile pleasure (felt) over those devoured by wild beasts; (the excite . ment) of grains of corn parched (by the fire); (or over) those killed in the lion-hunt; but not (any feeling) belonging to human beings! And again, the impudent laugh (set up) at the vilest things; the intense and foolish desire excited by the music; the lascivious shows personating women; and the loud uproar set up at the songs! For these, indeed, and such like things, were immense multitudes of the ignorant inhabitants brought together, with those who were their Princes, their Generals, and their Governours, and became saturated (as it were) with the corruptions which debase the soul.

English translation by Samuel Lee (1843); the original is not shown

Nor was it this only, but they also built seminaries of the precepts of ungodliness both among the (country) people, and in the cities’. Instead of the precepts of righteousness, and those which were advantageous to the world; and, instead of the doctrine which was pure, and the love of God; they received into the memory,—through the impious babblings of the poets, in which there were corrupt recitations, and stories about their male and female deities, — passions filled with every thing shameful, as well as hard sufferings’, differing in nothing from (those of) mortal nature; (I say), through the instruction and study of the lying writings of the Dramatists, both tragic and comic, these things, corrupting and injurious (as they were) of life, they first sowed in their own souls, and afterwards in those of the young. And accordingly, (through) the iniquity, which was the first” and last of every other,—which was, at once and entirely, that of all men, of Princes and Subjects, of the Sovereigns of nations, of Lawgivers, of Armies, of the Inhabitants both of villages and cities, among both Greeks and Barbarians ;—the praise which was due, and was suitable to Him alone who is King of all, they perversely gave to that which was adverse (to Him), and called the demons that had corrupted them, (their) Gods ! They sang hymns moreover, to earthly and wicked spirits, to the inanimate elements, and to the sensible portions of the universe! And (thus), the companies of the rational animals which were on the earth, rendered not the praise of the officiating priest; nor, with their brethren who are in heaven, the holy Angels and Divine Spirits,— those who praise the King of all,—did they render praise, the praise (I say) which is proper for such: but, on the contrary, they sang, both in their feasts and festivals, that which was foreign to propriety, and was unsuitable, to those seducing Spirits which had led the world astray ! To them too they gave the honour of worship; insomuch, that henceforth, the whole element of the earth, uniformly with all nations throughout the whole of creation, became nothing better than the vessel in the storm, whose entire and violent wreck in the extreme depths of perdition, is momentarily threatened !

English translation by Samuel Lee (1843); the original is not shown

Much therefore, on account of all these things, was God the Saviour and (only) helper, needed by mankind. Had some societies only been led to this state of error, the evil would indeed have been (but) small. But now, the Princes of cities, the Leaders of the nations, the Kings of countries, the Heads of territories, and the Honourable of the nations, had at once become fully, and completely, diseased in this same error of Demons, and of a plurality of Gods. And behold! again, even those,— who boasted themselves among the Greeks of (their) philosophy, and made the profession, that in them was knowledge superior to any that was in the many; were pompous in the streets, swelling with pride, and casting their mantles loosely about them; had wandered in the great and wide earth; had freely taken from other nations this magnificence of doctrine about things; from this place, geometry; from another quarter, arithmetic; and again from another place, music, the art of healing, and those other things, which have their being in rational experiment‘: for, these things, and others like them, they got together from every place :—these fell (nevertheless), into a deadly and ungodly state of mind! By the mere discovery of persuasive words moreover, some of these set it up,—as if they would make no experiments even after the truth,—that indivisible’ bodies (atoms), having no extent, or having projecting parts, and infinite, were, forsooth, the origin of all things! These same too, determined ? Rest to be the extreme good: that which is, and . evidently (so), a greater corruption than all the (other) vices. For, What could be more worthy of honour than Rest, with those who laid it down, that there is in this something which exists, neither Providence, nor God, nor soul that is immortal, nor intelligent essence, nor Word of God which is above all, nor (yet) beginning, nor end ? and, that the things alone that are irrational and inanimate, which are indivisible and subtile bodies (atoms), and fall not, on account of their excessive smallness, under the (observation of the) senses ;—that they should predetermine these very things, which are inanimate, irrational, as being without beginning, ungenerated, and in their multitude infinite, and as having, from times not to be comprehended, been dispersed just as it has happened ?— still, things being thus, have affirmed, that these were the cause of this universal order; and, that there was neither God, nor Providence, nor Reason which viewed, or which governed, the whole? But, even if there were, that He would not possess the being of any one thing; neither would He give it to others! And, as my judgment is, the ‘‘ fest” which was (so) lovely to them, and which they also attributed to God Himself,—just as the doings . of those were who arose as Philosophers of the school of Epicurus and Democritus, and as was the whole traditionary (doctrine) of those amongst the Greeks,—was that of (this) life. And, being thus eminent, they approached the multitudes; at one time, walking to the temples with the inhabitants (generally) ; at another, shewing themselves to be those who feared the Gods; because of the fear of punishment (otherwise to be expected) from the law'. But such were these, who contended for Rest (as the extreme good).

English translation by Samuel Lee (1843); the original is not shown

Others too, fixed the limits of Providence as far off as the moon?; the company of those too, who were of the school of Aristotle, excluded it from every other portion of the world: which same also, determined the extreme good to be, neither Virtue, nor Philosophy, unless indeed, it happened to be attended by wealth of possession, abundance of gold and of silver, Family, and and the glory which takes with the many! And, What could hinder such from boasting themselves in these things? —men, who had shut up, as with bolts and doors at the distance of the moon, the Providence which is over all? or, that they should affirm, that the intelligent and rational soul which is in man, is mortal; and, that it is nothing, but even as the body, or as its colour, or its form? 'They. usually term it moreover, Kntelechia. Nor did they, by any means, place in apposition with the chief good, either the life of Philosophy, or the superiority of rule: on the contrary, they lapsed into the things of accident, riches, greatness, and family: (affirming), that with these existed the superiority that was worthy of reason; and that, without these things, it was nothing ! Nor had the wise man any thing superior, unless he were also rich: nor had he, who was careful about purity of life, any thing good about him, unless he were a person of family! nor, would justice itself, or the complete beauty of virtue in the person of any one, be sufficient for the life of happiness, unless he happened to have a complete symmetry of bodily limbs! ‘These men then, considered these things as being apart, in a place (removed) from the things pertaining to men, (and) higher than the moon: that a Godhead existed; but affirmed, that the providence of God looked not to the things on earth.. Nor did they recognize the common Saviour of ail, raz Word of God, the Preserver of all things; but drew near for the purpose of reverencing those Deities, that were in certain places, and in the cities': professing themselves to be wise in some things, with those who knew them ; but performing others in their deeds. In their writings and common conversation, they made the oaths of their Gods: but, in their minds, no such thing existed. On the contrary, they submitted to this for the sake of the applause of the many’. So that hence these same were Demons, rather than men, (and) to be despised by every sort of sound Philosophy.

English translation by Samuel Lee (1843); the original is not shown

Others also, besides these who boasted themselves {as being) the best of Philosophers, dared with ungodly mouth to affirm, that God is a body ; and, that His nature differs in no respect from fire. And this is the extreme error of the Stoics, who say of this sensible world, that it is God: and (so) set up a doctrine, which is impious and all-corrupting. For (they affirm), that the operative Cause, and the passiveness of matter, are of one and the same essence; and, that the maker and the made, are both bodies: and also, that the King of all, God who is above all, differs in nothing from sensible fire; but, that he mixes Himself up at once, with every thing,—just as fire does in (its) progress,—at the appointed times. But great is the . sin (to affirm), that God is subject to change; and again, to combustion! This therefore, is the doctrine of the Stoic Philosophers, that all being, even the whole world, shall in time be mixed up with God! in fire: and, (that) the whole shall effect a change, as in seed; and, that out of this, universal order shall again be produced, just as it was at the first: and that all these are Gods, as are all the portions of the world; and, because the whole consists of all its parts, the entire universe itself wholly constitutes the Deity! These same again affirm, that this intelligent and reasonable soul which is in man, is corruptible, just as it is corporeal. What then, could hinder such from daring to speak against God, the King of all? or again, from determining, that these souls (consist) of matter, and body? and, that they are nothing else but the dense smoke, and fumes of bodies‘? and again, that after the close of life, they shall continue, during the times destined for them? and (this) not of all, but only of the souls of the Philosophers? and, that at last, with the general conflagration, these also shall burn together with God, and the whole universe? and, that at the same time, the souls of the wicked and of the just shall be dissolved ; the things also of the just, together with those of the atheists, shall be fused, as it were, by one and the same fire? and again, that the worlds shall be reborn from this consumption of universal fire, differing in nothing, but in every thing, similar to the former ; so that again, as from a beginning, these (worlds) shall in those be reproduced ; as shall this same traditionary (life). “Modes of life again, such as shall in all respects be similar, and not differing: the same fashions too, customs, regulations, and passions, shall exist within these. In the same manner also, the same sorrows, honours, recreations, oppressions, shall subsist among these, and happen to the same individuals. So that Helen’, and the calamities of Ilium, (Troy) may again be expected: and again, air; and others, a compound’ of these. They also introduced many male, as they likewise did, female Deities. Marriage too, and the bringing forth of children, they perverted by natural metaphors, and the specious diction of the fictitious stories of the Poets, to the adorning of (this their) vain glory. So that these also, fell down again, as it were by perverseness, from the heights above, upon the material elements and sensible portions of the universe !

English translation by Samuel Lee (1843); the original is not shown

Others however, exclusive of these, determined the reverse of all those mentioned ;—-that there was nothing divine in (all) this which exists; neither God that was over all; nor the (Deities) which were in certain places, nor that superior name, nor the imposition of (plastic) hand upon matter, were things really existing: so that they proceeded to the greatest extent of impiety’.

English translation by Samuel Lee (1843); the original is not shown

Plato alone, of all the Greeks, (as) it seems to me, adhered more eminently to (the true) Philosophy ; and held correctly, respecting that good Being who is the First, and Cause of all; and became truly wise, respecting the Second (Cause), who is the Creator of all. .

English translation by Samuel Lee (1843); the original is not shown

He also established (it) justly and well, that the heavens, the sun, the moon, the stars, and wholly and at once, the whole world, were made by the God of all’. .

English translation by Samuel Lee (1843); the original is not shown

He also affirmed of the essence of the soul, that it is incorporeal and foreign to corruption. He was also cognizant of the intelligent Essences; and confessed, that the mind which is over all, (and) which we call THE Word of God, is King of all. To the same he gave the Rule over all, after the manner of a shipmaster, who well and duly provides for all: Him he also shewed was Governour”’. This man alone, of all the Greeks, confessed—just as we do,—of THE Word of God the Creator of the world. But, he is at hand, and we may hear (this) from himself, when discoursing of God thus :—

English translation by Samuel Lee (1843); the original is not shown

? Let us render honour, neither to that (heavenly body) which is of the year, nor to that of the month. Nor let us cut off to these indeed, any portion: neither the time in which it proceeds in its orbit, and completes the visible world, which THE Word of God has set in order. Of all who are in it, he who is happy will have wondered (at Him), and afterwards acquired such love, as to investigate (Him) as far as mortal nature is able.

English translation by Samuel Lee (1843); the original is not shown

This man moreover, now calls THE DIVINE Word, the Father, the Lord of all, and also Governour of all, in the very same words, and names Him just as we do; expressing himself thus :—

English translation by Samuel Lee (1843); the original is not shown

“This! Epistle, all you who consist of three should read, particularly in society: but, if not, between two in common, as each may be able. As often as ye shall be able, avail yourselves of compact (together), and of the Law; and, by that Lord, who is justice (itself) swear ye, at once with care ;—not without wisdom,—and with erudition the sister of care; and, by that Governour of all, of the things that are, and of those that shall be; and, by the Father of the Governour and of the (efficient) Cause, the Lord, swear ye:—Him, whom, if we are truly Philosophers, we shall all clearly know, as our power (may be, being) of those who are happy men.”

English translation by Samuel Lee (1843); the original is not shown

This (philosopher) also taught, that there was a just Judgment of God, and that He would render to every man as he should deserve: he very divinely shewed too, that the extreme good was this, that (men) be like to the Godhead’; be attached, and made (as it were) twin brothers, to virtue. Nevertheless, he also fell justly‘, (and as it was) likely, more than they all under reprehension. Why? Because he knew God as He was; but honoured Him not as God. He concealed the truth too, and put forth falsehood to the many. those whom he loved, he spoke openly and well, as a Philosopher, of the Father and Creator of this whole. But, with the inhabitants of Athens, he conducted himself as no Philosopher; and went down to the Piraeus to Socrates, at his word, to pray to the Goddess, and, at once, to complete the festival of Bendis, together with all the inhabitants. And again, he himself said of his master, that, when the end of his life drew near, he commanded them to sacrifice a cock ! Nor did the best of Philosophers blush ;—nor was it concealed:—-that, the Father of his philosophy commanded them to propitiate the Deity, by means of fabricated earthly matter, and a little blood ;—the body of a dead bird’! And again, he called those (Deities) that were honoured in the cities, Demons: and this he did well. But, he further confessed, that these same were, and that they were formerly known as being, mortal men. And (here) he spoke the truth. Nevertheless, he advised that (men) should worship these same as Gods! And, because he submitted himself, with the multitudes, to the error of these, he may well have been memorialized as (implicated) in their pretences, because he concealed the word of truth under the show of Philosophy, and attached himself to falsehood. Hear therefore, the things that he has said in the Timeus :—

English translation by Samuel Lee (1843); the original is not shown

‘To’ speak of the other Demons, and to know their power, is too great for us. We assent however, to those who have said before us, that they were the sons of the gods, even as'they have affirmed: and they well knew their own fathers. It is impossible therefore, we should not approve of the sons of the gods, when behold, they advance neither probabilities nor strong proofs. But, as they affirmed, that they narrated respecting those who were their own (fathers) ; (so) we, adhering to the law, believe. Thus therefore, as these affirmed a generation respecting these gods, (so) let it be; and be affirmed, that the Ocean and Tethys were the sons of the Earth and the Heavens; and of these same, Phorcys, Saturn, and Rhea (Ops): and of Saturn and Rhea, Jupiter and Juno: and those others, whom we know were all of them brothers of those mentioned: and others again, the children of these.”

English translation by Samuel Lee (1843); the original is not shown

You (now) view the very Philosopher—who is from above’, and of the exemplars that are above the world, and of the intelligent essences which are incorporeal,—beneath on the earth on the ocean, immerged as it were in the depths of error?! He has moreover, introduced a generation of the gods,—him who could himself alone, say with a mind, the voice of which was more elevated than that of man,— “What is that which always is, but that it might ." exist, has no being? And it is this same which is apprehended by knowledge together with reason, and exists in all time according to itself. But, that which is to be considered by the sense that is irrational, and was, and is corruptible ; that it might fully exist, it never had even being.”

English translation by Samuel Lee (1843); the original is not shown

This selfsame Combatant therefore, now honours this identical (something,)—this which was, and is corruptible, but never fully existed, on account of its elemental and dissoluble character,—with the name of gods! And again the very same, (virtually) reprehending the expositors of this story of the gods, says of them, that it was neither from probabilities nor from strong proofs, that they spoke and put forth the error of these Deities. And, having accused them in this manner, he afterwards says, ‘‘ We give our assent to them, and approve ;” when, behold ! they had said nothing truly ! Besides, when he called them the sons of the gods, . he clearly knew, that he was introducing their fathers who were, like all (other) men, subject to mortality! And again, he memorializes mortal gods, and mortal sons, who were like to their fathers, and who plainly said that they knew their own fathers. Nor does he conceal himself when he says, “It is impossible therefore, that we should not believe the sons of Gods;” still, he immediately accuses them, that they had advanced neither probabilities, nor strong proofs, and adds, ‘‘We approve of them, as saying that they narrated respecting their own” (fathers.) He says not—and (this) fully and carefully,—that they narrated; but, as “they said that they narrated;” and, we ‘assent to them as saying, that they were the sons of the gods.” And, Whence had he learned this, that he should affirm just as they had said? For (says he) they said this: It was not I. That is; Still to them, when speaking of themselves, and unable to establish (the assertion) respecting themselves, either by probabilities or strong proofs, we nevertheless give our credence! He says too after this: ‘ Thus therefore, as these affirmed the generation of the gods, (so) let it be ;” necessarily, says he, just as these say! Not indeed as my opinion is, but as theirs (was,) let these things be affirmed?!

English translation by Samuel Lee (1843); the original is not shown

You perceive therefore, that he advises it as proper, that we should adhere to error! And, For what cause does he set this up? Not because of any other thing, except the Law: that is, because of the death that was suspended on the Law! And this he openly acknowledges when he says, ‘‘ We, adhering to the Law, believe.” The fear then of man, and of the Law, dismissed from the Philosophers, that Fear, and Law, which (were) of the truth! Where then, are those excellent and wise things, which the same elegant tongue,—(and) wholly for the sake of which,—-said in astonishing language, and thus magnificently P—

English translation by Samuel Lee (1843); the original is not shown

‘For’ there is neither law, nor any one ordinance superior to erudition; nor is it just, that the mind be subservient or subjected to any thing: it is, on the contrary, Prince of all, if indeed it be free in its nature.” This same too, is he who said, that “‘Wheresoever? a man places himself, thinking it to be best, there he ought, as I think, to remain, (even) in the storm; making no account of any thing, neither of death, nor of any other thing, before things hateful.” He also said afterwards; “ For this, that one should fear death, O men, would be nothing else, but that we should suppose him to be wise when he is not so.” [37] How then can you, O Philosopher! be moved by death after these expressions? or, draw near to honour mortal Gods, on account of the Law? And, How can you dignify these, as sons of the Gods, in order that we might approve, and give (our) assent to them? In your own words you both reproach, and chastise’ (them), as having said nothing soundly, or by way of proof, respecting (these) their own Fathers. How then, having thus accused them, can you now advise men to approve of them? But, of these their Fathers, let us make an inquiry:—