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Apology of Aristides
Aristides of Athens
Salutation / Introduction About this work A defense of Christian belief addressed to a Roman emperor, comparing the worship and conduct of different peoples and presenting Christians as those who know God and practice moral charity.
Author Aristides of Athens
Date Early to mid-2nd century
Origin Athens (traditional)
Genre Apology The addressee and precise occasion vary across the surviving versions.
The Apology of Aristides the Philosopher .
Translated from the
Section 1 ›
Syriac
.
Here follows the defence which Aristides the philosopher made before Hadrian the King on behalf of reverence for God .
… All - powerful Cæsar Titus Hadrianus Antoninus , venerable and merciful , from Marcianus Aristides , an Athenian philosopher .
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 .
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 ago 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 .
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 everyone 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 , forsooth , 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 .
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 it is trodden under foot of men and beast , and receives the bloodstains 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 anyone of these things . And hence it appears to us that the earth is not a god but a creation of God .
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 meat , 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 .
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 .
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 .
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 Lacedæmon , 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 cast 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 .
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 boars 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 say 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 .
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 turbotfish , 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 .
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 : — φυσικαί ) , 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 .
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 .
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 .
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 .
Notes 1 The superscription seems to be duplicate in the Syriac. It is absent from the Greek as we have it; the Armenian has “To the Emperor Cæsar Hadrian from Aristides.” Various explanations are offered. (a) Both emperors, as colleagues, may be meant. In support of this the Syriac adjectives for “venerable and merciful” are marked plural; the phrase “Your majesty” occurring later has a plural suffix; and two Imperatives, “Take and read,” are plural. On the other hand “O King” occurs constantly in the singular; and the emperors were colleagues only for a few months in the year a.d. 138. (b) The longer heading is the true one—the shorter being due perhaps to a scribe who had a collection of works to copy. In that case the word “Hadrian” has been selected from the full title of Antonine, and the two adjectives “venerable and merciful” are proper names, Augustus Pius. (Harris.) (c) The shorter heading has the support of Eusebius and the Armenian version; and the translator into Syriac may have amplified. (***) Almighty is separated from the word for “God” by a pause, and is not an attribute which a Christian would care to apply to a Roman emperor. παντοκράτωρ may have been confounded with αὐ τοκράτωρ. Raabe supplies *** giving the sense “qui imperium (postatem) habet,” as an epithet of Cæsar. If *** ="Renewed, or dedicated again to…Antoninus Pius,” could be read, both headings might be retained.
2 The Armenian adds, “For that which is subject to this distinction is moved by passions.”
3 Literally: “a certain dispensation of his.” The Greek term οἰκονομία, “dispensation,” suggests to the translator into Syriac the idea of the Incarnation, familiar, as it seems, by his time. Professor Sachau reads the equivalent of θαυμαστή instead of *** (τις). In the translation given *** is taken adverbially = aliquamdiu.
4 This irrelevant sentence is found in the Armenian version also, and therefore was probably in the original Greek. It seems to be an obiter dictum. Men fall into four groups, and, by the way, so do the elements, air, fire, earth, and water; and the powers that govern them. One quaternion suggests others.
5 Cf. Rom. i. 25 and Col. ii. 8.
9 Pasiphae’s unnatural passion for Taurus is not in the Greek mythology charged to Zeus.
10 The visit of Zeus to Semele (not Selene) is evidently referred to. Σελήνη Luna would give the Syriac ***.
11 Professor Rendel Harris pronounces “Paludus” a vox nihili, and explains its presence as due to a corrupt repetition of the preceding Polydeuces. The Syriac word in the text suggests Pollux—the Latin equivalent of Polydeuces. Clytemnestra is the name required.
12 Adopting Professor Harris’s emendation *** = κλέπτης instead of *** = vir.
13 “Tyrant,” , seems out of place when connected with Herakles. Perhaps *** = ebrius, which occurs at the close of the paragraph, should be read here. Cf. also the Greek.
