Theophany 2.55–2.77

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

In the (place) also which is now called Salamis’, but formerly Coronéa, was a man sacrificed in the month named among the Cypriots Aphrodisius, to Argaula’ the daughter of Cecrops and daughter-in-law of Argaulis! And this custom continued to the time of Diomedes; and was (then) so changed, that they sacrificed the man to Diomedes! And in one (and the same) inclosure was the Temple of Minerva, of Argaula, and of Diomedes. He then, who was to be sacrificed, was accordingly—when his equals in age” had led him three times round the altar, —stricken on the stomach with a lance by the priest. He was then wholly burnt on a fire that had been got together. This law however, Diphilus",—who was king of Cyprus in the times of Seleucus the Theologian '',—abrogated: He also changed this custom for that of sacrificing a bull.

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

The law too, whereby men were sacrificed in Heliopolis (a city) of Egypt, was abrogated by Amosis, as Manetho attests in what he wrote about primitive justice’.

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

Men were also sacrificed to Juno, and were chosen just as immaculate calves were sought after, and were slain ! There were three moreover, sacrificed in one day! But Amosis commanded that equivalents of wax, resembling these, should be substituted for them”.

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

They also sacrificed a man to the Omadian Bacchus in Chios, when they had torn him (to pieces) ! and also in Tenedos, as Euelpis the Carystian affirms !

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

‘The Lacedemonians’ also, as Apoliodorus affirms, sacrificed a man to Mars’! The Pheenicians too, in their greater calamities, whether wars, pestilences, or famines, sacrificed one of their friends, who was selected (for this purpose), to Saturn. The history too of the Phoenicians’ —composed by Sanchoniatho'! in the language of the Pheenicians, and (which) Philo! Biblius translated into the Greek, in Eight Books,—is full of this, (viz.) as to those who were (so) sacrificed.

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

Ister also says, in (the) collection" of select sacrifices, that the Curetes’ formerly sacrificed boys’! And Pallas”, who collected abundantly’ on the mysteries of Mithra’, affirms, that the sacrifices of men entirely ceased every where, in the days of Hadrian the Emperour’.

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

A Virgin was also annually sacrificed to Minerva’, in Laodicea of Syria; but now a hart is.

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

The Carthaginians’ also, who were of Libya, made the same sacrifice ; which Iphicrates’ caused to cease. ‘The Dumatians too, of Arabia, sacrificed a boy annually: him they buried beneath the altar, and this they used as an Idol!

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

Philarchus too has left it on record, that all the Greeks commonly sacrificed] men, before they went out to battle? !

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

But I omit the Thracians and Scythians’; and also the Athenians’, who put to death the daughter of Erectheus and Praxithia’’. But, Whom has it escaped, that even to this time, a man is sacrificed in the Great City (Megalopolis) at the feast of Jupiter Latiaris? For even up to this time, it was not only to Jupiter" in Arcadia, nor to Saturn in Carthage, that they all commonly sacrifice men; but, through the remembrance of the law, they shed their own blood” upon the altars every year'! The most select Philosophers also attest, that things were thus: for Diodorus!’ who abridged the Bibliotheca has affirmed, that the Libyans" publicly sacrificed two hundred of the sons of the nobles to Saturn! Nor did they add to the sacrifices, fewer than three hundred others’?! He too, who wrote the history of the Romans, whose name is Dionysius (of Halicarnassus) has said, that Jupiter and Apollo required upon a time, human sacrifices from those in Italy who were called the Aborigines. These however, had sacrificed to the Gods that select part (‘Tithes) both of their fruits and flowers, which was required of them. But, as they had offered no human sacrifices, they fell into every sort of calamity. Nor did they obtain any relief from these evils, until they had decimated themselves’! Thus therefore, having selected a tithe of the . men, and sacrificed them to Jupiter and Apollo, they became the cause of (their) country’s ruin! And, so far had this entire corruption of soul destroyed human life, that no other hope of salvation could be prescribed, except that which was from God the Saviour: this alone, and no other, was wanting to the race that is mortal.

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

And thus, in these (distresses) of soul were all men, in every place : nor, was it enough for them, after these things, to act basely ; but, they were also harassed by innumerable other incurable calamities from without, in every place and city. For, all nations at once, throughout the whole creation, Barbarians and Greeks, were so inflamed by means of the maddening deeds of Demons,— . were so stirred up by the grievous and calamitous disease (of these), that neither intercourse nor agreement existed among men,—that so far,—and farther,—was the great body of (our) common nature forcibly urged on, that, in every corner of the earth in which men lived, they were, both from their usages and laws, in a state of warfare with one another. Nor was it this only, but they were also so fierce in the commotions and wars, in which they opposed each other, that, always and throughout their whole lives, they so engaged themselves that no one who desired (this), could take a voyage for the purpose of merchandize to any place, unless he (first) armed himself as for war. In the villages and fields too, the Agriculturists put on swords, and furnished themselves with an excess of equipment, over and above that of the implements necessary for the cultivation of the earth. Men considered it (also) a virtue to rob, and steal from, their neighbours': and, to our affirmation do all the writings, both of the Greeks and Barbarians, give testimony. ‘The Books also, which are among the Jews, teach (us), that, from times prior to Augustus and Tiberius,—in whose days our Saviour appeared,—there were in the world, in every city and village, kings and Toparchs fully (established) from the earliest times.

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

The Jews therefore, immediately after the egress from Egypt by Moses, when they had come into Palestine, expelled the Kings, thirty in number, from their cities. Those however, who were not extirpated, remained and availed themselves of their population, local residences, and kings: those (I say), who resided apart in Gaza, Ashkelon, Joppa, and Azotus, again rebelled among themselves. Scythopolis too, and the cities about it, were accordingly so governed, that hence it happened, that their study was in contention and wars with their neighbours. And also, when in Jerusalem the wonderful Temple was built, (and) which Solomon erected, What necessity can there be for saying, how many subsequent wars (happened) and dealt vengeance even on the Jews, on account of their dissimulation in the worship of their God; and on which account, they became divided from each other? They also arose against themselves, and availed themselves of (the aid of) various Kings and enemies; some of whom took the metropolis formerly called Samaria, but now Sabastia’; others again, resided in Jerusalem, and were always engaged in wars with their own people, and these with them’.

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

Not unlike these too, did those suffer who resided in Arabia: for, among these also, there was a multitude of local Princes’. ‘The same also was the case with the Syrians, who were in subjection to their (many) kings. The Phenicians again, so guarded their territories, that no one could mix himself with them, or pass through them: while they were continually desolating the lands of those who resided on their borders, and were constantly engaged in the reduction of cities, and in making captives of one another. Nor was it this only, but also the whole of Libya and of Egypt, subjected themselves to all these Princes and Kings, as if they had been Gods! They had too, thousands of different Gods, both in the villages and cities, as they also had of kings, who enacted laws adverse to them, and were the inventors of every form of Deity. These were they, from whom many places in Egypt received their names, as well as laws; which they still retain. These Deities moreover, and Laws, so affected those who were subject to them, that they made them at once, both enemies and haters to those who were in their neighbourhood; and that hence, they gave up the whole period of their lives to contention! And they were as much excited against one another, as if they had employed the many princes of the vilest Demons! Hence also, the error of a multiplicity of Gods’ began and obtained dominion,—like some evil and destructive disease of soul,—over the rest of the countries of the heathen ! The Egyptians were moreover, (occupied) more than all other men in the worship of the Gods; and more able were they than all others, scientifically to honour them. But, that such fruits were the recompence of their worship, Do not thou (now) enquire. For, the causes of peace and mutual agreement, now so visible to the eyes, had no existence in former times; on the contrary, every thing opposed to these. On this account they were, during the whole period of their lives, harassed with wars and contentions against one another; and (hence), they filled their lands with their own blood, and with the slaughter of themselves; these very Deities apportioning to them, as a recompence for their worship, these and similar doings !

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

If however, these things are not known to all; yet Who, of those that are fond of reading of the affairs of the Greeks, can be ignorant of them ?—of the war (for example) of the Peloponnesians and Athenians’, of which Thucydides is the writer?—-how Greeks warred with Greeks ?-—how they subdued the Potidseans’?how they trampled on the Thebans and Plataans’?—how the Thracians and Macedonians’ at one time assisted the Athenians, and at another became their enemies ?—how the Athenians reduced Corinth’, and desolated the country of the Epirote" and Trzezenii’?—how they wasted the Lacedemonians; and these again, suffered in like manner from the Lacedemonians when they invaded Attica", and depopulated the country of the Athenians? At another time, the Olynthians' made war on the Athenians; and these again, on others: and these, on their neighbours! Every species of warfare moreover, abounded among them: fights in ships (by sea), fights by land, and fights with cavalry! All these innumerable things did the Gods,—as one may affirm,—fully bring to pass at that time among the Greeks! Nor was it (this) only, but they were also conversant among men; they were honoured, and they were served: not as is now the case; but,—as (all) affirm,—as their fathers worshipped those ancient (Deities), and gave themselves up to them, so as to be their friends and to converse with them, as being Gods (present) with them, and residing with them on the earth. And in many things, both by divinations and revelations, did these assist them. Nevertheless, the fruits of honouring these Gods were these ; wars, contentions, desolations, and captivities!

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

But, if you wish to investigate things more ancient than these, contemplate with your mind him who was in Delphos, and held his seat (there) in the presence of the Greeks. I speak of the Pythian; of him who was preached to all the Greeks, and who proclaimed to the Lydian (Creesus),—but was infirm when he did so,— J know the number of the sand, and the measure of the sea: the deaf I understand, and the dumb I hear.” He therefore, sent to this same (as) a reward for this song, the bricks of gold of two talents (weight), the phials of gold, and bowls in like manner. Nevertheless, Croesus was, with this his declaration, all infirmity: nor did this Deity in any way help those descendants of his house, so that they might live happily and soberly. On the contrary, Pisistratus became embittered against the Athenians, while this Pythian was seer among the Greeks, and the rest of the Gods had dominion over them, and were even partakers in (their) wars! The people of Argus? accordingly, fought against the Corinthians; the Lacedemonians, against the Trazenians’; the Locrians again, waged war with the other Greeks, and the Corcyreans’ with others. Messena’ too, was taken four times by the Lacedemonians; and the Arcadians were reduced! The walls of the Orchomenians” were also rased to the foundations, and the Athenians overcame the people of Aigina: and again, the Megarians, the Corinthians; the MLacedemonians, the Athenians; the Athenians, the Beeotians”; and the Locrians, the people of Phocis! These things therefore, (did) all the Greeks to the Greeks; the Gods nevertheless, sitting at the side of Jupiter while all these came to pass! The Clarion” Pythius; that of Dodona', which was in Epirus’, did—since they were Demons filled with fumes,— very gladly receive the sacrifices which were of Demons, both the sacrificial bestial hecatombs of bulls, and those human sacrifices, which were of their own friends! And, while they were inflamed with this vile delirium and love of war, and were (even) rabid against one another!; these Grecian Gods,—behold! when with them; these friends, (I say) and provident beings, these lovers and guardians of the Greeks,—restrained them not! But, if we must speak truly, these were the friends of war; these the haters of mankind; these the contenders with God! For, they were the cause of all these things, because they delighted in the slaughter of mankind. And when they had it not in their power to delight in war, they forthwith did so in human sacrifices, and in the libations of human blood, with which they glutted themselves in every city!

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

One of two things is, therefore (the case) : Either, they were nothing; and it was grievous error that had then so taken hold of mankind, as to induce them to honour inanimate images as Gods, and vainly, emptily, and by a sort of madness, to sacrifice their own friends (to them): or, if they were possessed of power, it is likely that this would be fully effective, either of good, or of evil. Now, if they were in their nature beneficent Deities, remaining too on the earth, and occupying the middle part of the cities; they would not have evinced this sufficiently, unless for the advantage and safety of those among whom they lived. But, if they were wicked Demons, they would be engaged in every thing opposed to goodness. What then, can constitute a surer proof as to these things, than the fruits which (grew) out of their government; for, ‘ from its fruits is the tree known'.”

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

It is time therefore, that we enquire whether the wars and contentions—not of enemies, nor yet of Barbarians who arose against the Greeks, but of the Greeks themselves, who subscribed to the Gods of their fathers, and were infuriated against one another ;——were these fruits: the Gods too being within (their cities), and nearer than the (very) gates, and daily honoured by their citizens. What (then) did they give, worthy of this worship, to those who so worshipped them? Was it, first of all, peace? that they might live a life of ease and comfort >—and thence, laws that were efficient, and preservative of every thing good? If indeed, the things just now said were of this sort; there-is no necessity we should doubt of the existence of good governours. But, if the extreme of evils had taken hold of the whole family of the Greeks:—-the Gods being more numerous than the inhabitants: was it, that they were honoured in every city only, but also in every house :—and, (if) when they were (so) honoured, they supplied nothing more to those who honoured them, than the slaughter of wars, the desolation of villages, the rasing of cities, captivity, and spoil; the Greeks being inflamed against the Greeks by these things:—What can there be wanting to our knowing, and (thence) affirming, one of the two things supposed (above)? For, either these Gods could do nothing, because they were nothing: and thus, were far from being the cause of the evils: or, they possessed some power, and were the cause of these: or, that they permitted these things to be so: or, that they themselves did them. If then, they were the doers of these evils, it would thus seem, that they should be styled the Princes of evil. But if, when these evils were done by others, they connived (at them), they were again, the betrayers of their Friends: they were not (their) helpers: but (their) deceivers; and were therefore, vicious.

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

For, if they were no Gods, and in their nature by no means superior to ourselves, but, were otherwise men who had realized sincerity through their excellency and wisdom; Would they not have interposed themselves, and have relieved their Friends from contention P— either persuading them by’ reason, or, saving them by power, and severing them to a distance from each other counselling them also in the things which were becoming >— when acting (I say only) as good men; and, as being their Friends, relieving them from their (mutual) enmity, and bringing them together for peace ?

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

How then;—for good men would have done this, had they happened (to be circumstanced as just mentioned):—-did the Gods (act), being present with the Greeks and conversant among them, and honoured by all? Did they neglect their Friends, giving them up to bloodshed, desolation, and mutual slaughter? and, Why? Because they were unable to help them? or, being able, were unwilling? For if, when able, they were unwilling ; it was no office of helpers which they performed for those who honoured them, but of enemies and deceivers! For those, who can deliver from calamities, but do it not, are in nothing better than enemies. But if, when willing, they were unable; they merited desertion on account of their weakness. And, if they were thus circumstanced, the reputation of their being Gods was superfluous: nor did men truly ascribe to these the title of helpers; inasmuch as they did not help them to salvation, because of the weakness of their own nature.

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

But, if they advance a superintending fate”, such as to take hold of every thing, and even of the Gods themselves, and (affirm), that this was the cause of the wars, and of every thing which came to pass among men; this will overthrow the whole course of our life, as it will make every thing that is (virtuous) among us, vain; and a doctrine false’ and vicious will, instead of this, make its ingress among us. And thus also, will the purposes of the Gods themselves be rendered vain, since they can do nothing but that which has been fated. The things, which this makes it necessary should happen, (shall happen) even when the Gods will (them) not! And thus again, will the anxiety of those who reverence these Gods become vain and empty, since they render honour to beings who can effect nothing.

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

But in this were these astonishing (Deities) caught, that they had not the power to help against the evils of mankind ; that they were openly seen delighting in base and abominable stories about their own divinity, and in the wicked and unlawful sacrifices of men. From these things therefore, it becomes us to judge of these same Gods, as doing such things among the men of those times; because, as their nature was attached to evils and to wars, they were convicted by their own deeds.

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

But now in our times, every anxiety about the Beings just mentioned has suddenly lost its power; and the things belonging to this ancient disease have been cut off: every city, region, and locality, among the heathen, now remaining in the profoundest peace! ‘The whole of Asia, Kurope, Lybia, and Egypt, which were formerly not better than a ship in a storm, on which the violent winds and tempests had fastened from every quarter, and had thus far,—and still farther by the northern blast,—contributed to her immersion ; are now so righted by the happy guidance of the helm of peace, in a serenity that is peaceful and a calm that is resplendent, that they subscribe to the Onrx Ship-governour of all things. Such are all things now, since he that was in Delphos has been desolated ; since that Pythian, (I say) has been extinguished, and since the recollection of the rest of the Gods has been wholly withholden from the hearing of mankind. Nor have such things as that necessity of fate, or (those) war-loving Demons, agitated the cities. For, since the doctrine of our Saviour has obtained throughout the whole creation of man, in every city, village, and place ; and again, since no race of Demons, but He alone who is the King of all, God, and that Creator of the whole world, THE Word of God, has been made known and honoured by all men, Barbarians and Greeks ; every word about fate has been rendered unavailing: every war-making necessity too has been removed far away: the Divine peace-making Word is hymned throughout the whole earth: the race of man is reconciled to God its Father ; and peace and love have been restored to all nations! The things, which pertained to the Gods, are now no more done; —nor are those which set up the system of warfare (that men carried on) against one another, when those (their) ancient temples occupied the highest positions throughout the whole earth,—(now that these) have fallen under the extremity of desolation, and all those Gods, which formerly uttered their cry in every place, have either from shame or fear, been reduced to silence’: every city too, nation, and region, have by means of the right hand of love, been made at once to enjoy peace, and are delighting themselves under one government in the deepest established order and agreement. In what manner of life all, both among the Greeks and the Barbarians, existed formerly, when they honoured the Gods far more than their own friends, there is now no need we should shew at length, having shortly laid these things open already, except (to say) that these ancient things are, as such, matters of record.

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

But, Why should any one say that these are things of recent occurrence ? since, as far back as (the death) of Alexander of Macedon, not long before the manifestation of our Saviour, many governments arose. For Arridzus’, the brother of Alexander, received the Kingdom of Macedon: of those that were in Europe, Antipater took possession ; Ptolemy, of Egypt and Alexandria; Seleucus became Governor of Pheenicia and Ceelo-Syria: Philotos, of Cilicia; Antigonus, of Asia; Casander, of Caria; Leonatus, of the Hellespont ; Eumenes, of Paphlagonia; and Lysimachus, of those parts that bordered upon Thrace. From this time these, with those who had received their governments, poured forth as rivers against one another in war. For, Ptolemy the son of Lagus, marched fifteen times out of Egypt. Seleucus too, met Ptolemy King of the Macedonians, and was killed. Perdiccas also, entered Egypt with an army. Ptolemy took Cyprus, and Demetrius seized upon Syria. Another too, went forth to another place, and, with the violence usually attendant on robbery, seized upon those who resided on his borders.