Second Apology 11
Summary: Death is a debt all must pay; like Heracles choosing Virtue in Xenophon's story, Christians choose the hard road to true happiness.
Textual problem in this passage: the printed text is uncertain or disputed here. See the notes.
Greek text · Rauschen, 128–130
Οὐκ ἂν δὲ οὐδὲ ἐφονευόμεθα οὐδὲ δυνατώτεροι ἡμῶν ἦσαν οἵ τε ἄδικοι ἄνθρωποι καὶ δαίμονες, εἰ μὴ πάντως παντὶ γεννωμένῳ ἀνθρώπῳ καὶ θανεῖν ὠφείλετο· ὅθεν καὶ τὸ ὄφλημα ἀποδιδόντες εὐχαριστοῦμεν. Καίτοι γε καὶ τὸ ξενοφώντειον ἐκεῖνο νῦν πρός τε Κρίσκεντα καὶ τοὺς ὁμοίως αὐτῷ ἀφραίνοντας καλὸν καὶ εὔκαιρον εἰπεῖν ἡγούμεθα. Τὸν Ἡρακλέα ἐπὶ τρίοδόν τινα ἔφη ὁ Ξενοφῶν βαδίζοντα εὑρεῖν τήν τε ἀρετὴν καὶ τὴν κακίαν, ἐν γυναικῶν μορφαῖς φαινομένας. Καὶ τὴν μὲν κακίαν, ἁβρᾷ ἐσθῆτι καὶ ἐρωτοπεποιημένῳ καὶ ἀνθοῦντι ἐκ τῶν τοιούτων προσώπῳ, θελκτικήν τε εὐθὺς πρὸς τὰς ὄψεις οὖσαν, εἰπεῖν πρὸς τὸν Ἡρακλέα ὅτι, ἢν αὐτῇ ἕπηται, ἡδόμενόν τε καὶ κεκοσμημένον τῷ λαμπροτάτῳ καὶ ὁμοίῳ τῷ περὶ αὐτὴν κόσμῳ διαιτήσειν ἀεὶ ποιήσει. Καὶ τὴν ἀρετὴν ἐν αὐχμηρῷ μὲν τῷ προσώπῳ καὶ τῇ περιβολῇ οὖσαν εἰπεῖν· Ἀλλʼ ἢν ἐμοὶ πείθῃ, οὐ κόσμῳ οὐδὲ κάλλει τῷ ῥέοντι καὶ φθειρομένῳ ἑαυτὸν κοσμήσεις ἀλλὰ τοῖς ἀϊδίοις καὶ καλοῖς κόσμοις. Καὶ πάνθʼ ὁντινοῦν πεπείσμεθα, φεύγοντα τὰ δοκοῦντα καλά, τὰ δὲ νομιζόμενα σκληρὰ καὶ ἄλογα μετερχόμενον, εὐδαιμονίαν ἐκδέχεσθαι. Ἡ γὰρ κακία, πρόβλημα ἑαυτῆς τῶν πράξεων τὰ προσόντα τῇ ἀρετῇ καὶ ὄντως ὄντα καλὰ διὰ μιμήσεως ἀφθάρτων περιβαλλομένη (ἄφθαρτον γὰρ οὐδὲν ἔχει οὐδὲ ποιῆσαι δύναται), δουλαγωγεῖ τοὺς χαμαιπετεῖς τῶν ἀνθρώπων, τὰ προσόντα αὐτῇ φαῦλα τῇ ἀρετῇ περιθεῖσα. Οἱ δὲ νενοηκότες τὰ προσόντα τῷ ὄντι καλὰ καὶ ἄφθαρτοι τῇ ἀρετῇ· ὃ καὶ περὶ Χριστιανῶν καὶ τῶν ἀπὸ τοῦ ἄθλου καὶ τῶν ἀνθρώπων τῶν τοιαῦτα πραξάντων, ὁποῖα ἔφασαν οἱ ποιηταὶ περὶ τῶν νομιζομένων θεῶν, ὑπολαβεῖν δεῖ πάντα νουνεχῆ, ἐκ τοῦ καὶ τοῦ φευκτοῦ καταφρονεῖν ἡμᾶς θανάτου λογισμὸν ἕλκοντα.
English · Claude translation
But we would not be put to death, and unjust men and demons would not be stronger than we, if death were not in any case owed by every man who is born; and so we give thanks as we pay the debt. And yet we think it good and timely now to tell Crescens and those who are as senseless as he that story of Xenophon's. Xenophon said that Heracles, coming to a place where three roads met, found Virtue and Vice appearing in the forms of women. And Vice, in luxurious clothing and with a face made seductive and blooming by such arts, and at once enchanting to the eyes, said to Heracles that if he would follow her, she would make him always live in pleasure and adorned with the most splendid adornment, like her own. And Virtue, who was squalid in face and dress, said: “But if you obey me, you will adorn yourself not with the adornment or beauty that flows away and perishes, but with eternal and beautiful adornments.” And we are persuaded that anyone at all who flees the things that seem good, and pursues those thought hard and unreasonable, receives happiness. For Vice, putting on as a screen for her own deeds the qualities that belong to Virtue and are truly good, by imitating incorruptible things (for she has and can make nothing incorruptible), enslaves the groveling among men, casting her own evils over Virtue. But those who have understood what truly belongs to the good are also incorruptible by virtue. This every sensible person must suppose of the Christians, and of those from the contest, and of men who did such things as the poets said of the so-called gods, drawing the inference from our despising even the death that others flee.
About this passage
Notes
Translation notes
- The “Choice of Heracles,” told by Xenophon (Memorabilia 2.1.21–34) from the sophist Prodicus.
- The last sentence is corrupt or very compressed in the Greek; “those from the contest” may mean athletes, or martyrs. The translation keeps the text as printed.
Cite this passage
Justin, 2 Apol. 11 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-2-apology/11/).
Plain text
Justin, 2 Apol. 11 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-2-apology/11/).
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