{
  "schemaVersion": "early-church-document@2",
  "documentId": "athenagoras-plea",
  "title": "A Plea for the Christians",
  "author": "Athenagoras of Athens",
  "languageOfOrigin": "",
  "text": {
    "content": "ΑΘΗΝΑΓΟΡΟΥ\nΑΘΗΝΑΙΟΥ ΦΙΛΟΣΟΦΟΥ ΧΡΙΣΤΙΑΝΟΥ\nΠΡΕΣΒΕΙΑ ΠΕΡΙ ΧΡΙΣΤΙΑΝΩΝ.\n\nΑὐτοκράτορσιν Μάρκῳ Αὐρηλίῳ Ἀντωνίνῳ καὶ Λουκίῳ\nΑὐρηλίῳ Κομμόδῳ, Ἀρμενιακοῖς, Σαρματικοῖς, τὸ δὲ\nμέγιστον Φιλοσόφοις.\n\nἩ ὑμετέρα, μεγάλοι βασιλέων, οἰκουμένη, ἄλλος ἄλλοις\nἔθεσι χρῶνται καὶ νόμοις, καὶ οὐδεὶς αὐτῶν νόμῳ καὶ φόβῳ\nδίκης, κἂν γελοῖα ᾖ, μὴ στέργειν τὰ πάτρια εἴργεται. Ἀλλ᾿ ὁ\n\nμὲν Ἰλιεὺς θεὸν Ἕκτορα λέγει καὶ τὴν Ἑλένην Ἀδράστειαν ἐπιστάμενος\nπροσκυνεῖ, ὁ δὲ Λακεδαιμόνιος Ἀγαμέμνονα Δία καὶ\nΦιλονόην τὴν Τυνδάρεω θυγατέρα καὶ Τέννην ὁ Τενέδιος σέβει,\nὁ δὲ Ἀθηναῖος Ἐρεχθεῖ Ποσειδῶνι θύει· καὶ Ἀγραύλῳ Ἀθηναῖοι\nκαὶ τελετὰς καὶ μυστήρια ἄγουσι καὶ Πανδρόσῳ, αἲ ἐνομίσθησαν\nἀσεβεῖν ἀνοίξασαι τὴν λάρνακα. Καὶ ἑνὶ λόγῳ κατὰ\nἔθνη καὶ δήμους θυσίας κατάγουσιν ἃς ἂν θέλωσιν ἄνθρωποι\n\nκαὶ μυστήρια. Οἱ δὲ Αἰγύπτιοι καὶ αἰλούρους καὶ κροκοδείλους\nκαὶ ὄφεις καὶ ἀσπίδας καὶ κύνας θεοὺς νομίζουσι. Καὶ\nτούτοις πᾶσιν ἐπιτρέπετε καὶ ὑμεῖς καὶ οἱ νόμοι, τὸ μὲν οὖν\nμηδ᾿ ὅλως θεὸν ἡγεῖσθαι ἀσεβὲς καὶ ἀνόσιον νομίσαντες, τὸ δὲ\nοἷς ἕκαστος βούλεται χρῆσθαι ὡς θεοῖς ἀναγκαῖον, ἵνα τῷ πρὸς\nτὸ θεῖον δέει ἀπέχωνται τοῦ ἀδικεῖν. Ὑμῖν δὲ (καὶ μὴ παρακρουσθῆτε\nὡς οἱ πολλοὶ ἐξ ἀκοῆς) τὸ ὄνομα τί ἀπεχθάνεται;\nΟὐ γὰρ τὰ ὀνόματα μίσους ἄξια, ἀλλὰ τὸ ἀδίκημα δίκης καὶ\nτιμωρίας. Διόπερ τὸ πρᾶον ὑμῶν καὶ ἥμερον καὶ τὸ πρὸς\nἅπαντα εἰρηνικὸν καὶ φιλάνθρωπον θαυμάζοντες οἱ μὲν καθ᾿\nἕνα ἰσονομοῦνται, αἱ δὲ πόλεις πρὸς ἀξίαν τῆς ἴσης μετέχουσι\nτιμῆς, καὶ ἡ σύμπασα οἰκουμένη τῇ ὑμετέρᾳ συνέσει βαθείας\nεἰρήνης ἀπολαύουσιν. Ἡμεῖς δὲ οἱ λεγόμενοι Χριστιανοί, ὅτι\n\nμὴ προνενόησθε καὶ ἡμῶν, συγχωρεῖτε δὲ μηδὲν ἀδικοῦντας, ἀλλὰ\nκαὶ πάντων, ὡς προϊόντος τοῦ λόγου δειχθήσεται, εὐσεβέστατα\nδιακειμένους καὶ δικαιότατα πρός τε τὸ θεῖον καὶ τὴν ὑμετέραν\nβασιλείαν, ἐλαύνεσθαι καὶ φέρεσθαι καὶ διώκεσθαι, ἐπὶ μόνῳ\nὀνόματι προσπολεμούντων ἡμῖν τῶν πολλῶν, μηνύσαι τὰ καθ᾿\nἑαυτοὺς ἐτολμήσαμεν (διδαχθήσεσθε δὲ ὑπὸ τοῦ λόγου ἄτερ\nδίκης καὶ παρὰ πάντα νόμον καὶ λόγον πάσχοντας ἡμᾶς), καὶ\nδεόμεθα ὑμῶν καὶ περὶ ἡμῶν τι σκέψασθαι, ὅπως παυσώμεθά\nποτε ὑπὸ τῶν συκοφαντῶν σφαττόμενοι. Οὐδὲ γὰρ εἰς χρήματα\nἡ παρὰ τῶν διωκόντων ζημία, οὐδὲ εἰς ἐπιτιμίαν ἡ αἰσχύνη,\nἢ εἰς ἄλλο τι τῶν μειζόνων ἡ βλάβη· τούτων γὰρ καταφρονοῦμεν,\nκἂν τοῖς πολλοῖς δοκῇ σπουδαῖα, δέροντα οὐ μόνον\nμὴ ἀντιπαίειν οὐδὲ μὴν δικάζεσθαι τοῖς ἄγουσι καὶ ἁρπάζουσιν\nἡμᾶς μεμαθηκότες, ἀλλὰ τοῖς μέν, κἂν κατὰ κόῤῥης\nπροσπηλακίζωσι, καὶ τὸ ἕτερον παίειν παρέχειν τῆς κεφαλῆς μέρος,\nτοῖς δέ, εἰ τὸν χιτῶνα ἀφαιροῖντο, ἐπιδιδόναι καὶ τὸ ἱμάτιον.\nἈλλ᾿ εἰς τὰ σώματα καὶ τὰς ψυχάς, ὅταν ἀπείπωμεν τοῖς\nχρήμασιν, ἐπιβουλεύουσιν ἡμῖν, κατασκεδάζοντες ὄχλον ἐγκλημάτων·\n\nἃ ἡμῖν μὲν οὐδὲ μέχρις ὑπονοίας, τοῖς δὲ ἀδολεσχοῦσι\nκαὶ τῷ ἐκείνων πρόσεστι γένει.\n\nΚαὶ εἰ μέν τις ἡμᾶς ἐλέγχειν ἔχει ἢ μικρὸν ἢ μεῖζον ἀδικοῦντας,\nκολάζεσθαι οὐ παραιτούμεθα, ἀλλὰ καὶ ἥτις πικροτάτη\nκαὶ ἀνηλεὴς τιμωρία ὑπέχειν ἀξιοῦμεν. Εἰ δὲ μέχρις ὀνόματος\nἡ κατηγορία (εἰς γοῦν τὴν σήμερον ἡμέραν ἃ περὶ ἡμῶν λογοποιοῦσιν\nἡ κοινὴ καὶ ἄκριτος τῶν ἀνθρώπων φήμη, καὶ οὐδεὶς\nἀδικῶν Χριστιανὸς ἐλήλεγκται), ὑμῶν ἤδη ἔργον τῶν μεγίστων\nκαὶ φιλανθρώπων καὶ φιλομαθεστάτων βασιλέων, ἀποσκευάσαι\nἡμῶν νόμῳ τὴν ἐπήρειαν, ἵν᾿, ὥσπερ ἡ σύμπασα ταῖς\nπαρ᾿ ὑμῶν εὐεργεσίαις καὶ καθ᾿ ἕνα κεκοινώνηκε καὶ κατὰ πόλεις,\nκαὶ ἡμεῖς ἔχωμεν ὑμῖν χάριν, σεμνυνόμενοι ὅτι πεπαύμεθα\nσυκοφαντούμενοι. Καὶ γὰρ οὐ πρὸς τῆς ὑμετέρας δικαιοσύνης\nτοὺς μὲν ἄλλους, αἰτίαν λαβόντας ἀδικημάτων, μὴ πρότερον\nἢ ἐλεγχθῆναι κολάζεσθαι, ἐφ᾿ ἡμῶν δὲ μεῖζον ἰσχύειν τὸ\nὄνομα τῶν ἐπὶ τῇ δίκῃ ἐλέγχων, οὐκ εἰ ἠδίκησέ τι ὁ κρινόμενος\nτῶν δικαζόντων ἐπιζητούντων, ἀλλ᾿ εἰς τὸ ὄνομα ὡς εἰς ἀδίκημα\nἐνυβριζόντων. Οὐδὲν δὲ ὄνομα ἐφ᾿ ἑαυτοῦ καὶ δι᾿ αὐτοῦ\n\nοὐ πονηρὸν οὔτε χρηστὸν νομίζεται, διὰ δὲ τὰς ὑποκειμένας\nαὐτοῖς ἢ πονηρὰς ἢ ἀγαθὰς πράξεις ἢ φλαῦρα ἢ ἀγαθὰ δοκεῖ.\nὙμεῖς δὲ ταῦτα ἴστε φανερώτερον, ὡσανεὶ ἀπὸ φιλοσοφίας\nκαὶ παιδείας πάσης ὁρμώμενοι. Διὰ τοῦτο καὶ οἱ παρ᾿\nὑμῖν κρινόμενοι, κἂν ἐπὶ μεγίστοις φεύγωσι, θαῤῥοῦσιν, εἰδότες\nὅτι ἐξετάσετε αὐτῶν τὸν βίον, καὶ οὔτε τοῖς ὀνόμασι\nπροσθήσεσθε, ἂν ᾖ κενά, οὔτε ταῖς ἀπὸ τῶν κατηγοριῶν αἰτίαις,\nεἰ ψευδεῖς εἶεν· ἐν ἴσῃ τάξει τὴν καταδικάζουσαν τῆς ἀπολυούσης\nδέχονται ψῆφον. Τὸ τοίνυν πρὸς ἅπαντας ἴσον καὶ ἡμεῖς\nἀξιοῦμεν, μὴ ὅτι Χριστιανοὶ λεγόμεθα μισεῖσθαι καὶ κολάζεσθαι\n(τί γὰρ ἡμῖν τὸ ὄνομα πρὸς κακίαν τελεῖ;), ἀλλὰ κρίνεσθαι\nἐφ᾿ ὅτων ἂν καὶ εὐθύνῃ τις, καὶ ἢ ἀφίεσθαι ἀπολυομένους\nτὰς κατηγορίας ἢ κολάζεσθαι τοὺς ἁλισκομένους πονηρούς,\nμὴ ἐπὶ τῷ ὀνόματι (οὐδεὶς γὰρ Χριστιανὸς πονηρός,\nεἰ μὴ ὑποκρίνεται τὸν λόγον), ἐπὶ δὲ τῷ ἀδικήματι. Οὕτω\nκαὶ τοὺς ἀπὸ φιλοσοφίας κρινομένους ὁρῶμεν. Οὐδεὶς αὐτῶν\nπρὸ κρίσεως διὰ τὴν ἐπιστήμην ἢ τέχνην ἀγαθὸς ἢ πονηρὸς τῷ\n\nδικαστῇ εἶναι δοκεῖ, ἀλλὰ δόξας μὲν εἶναι ἄδικος κολάζεται, οὐδὲν\nτῇ φιλοσοφίᾳ προστριψάμενος ἔγκλημα (ἐκεῖνος γὰρ πονηρὸς\nὁ μὴ ὡς νόμος φιλοσοφῶν, ἡ δὲ ἐπιστήμη ἀναίτιος), ἀπολυσάμενος\nδὲ τὰς διαβολὰς ἀφίεται. Ἔστω δὴ τὸ ἴσον καὶ ἐφ᾿\nἡμῶν· ὁ τῶν κρινομένων ἐξεταζέσθω βίος, τὸ δὲ ὄνομα παντὸς\nἀφείσθω ἐγκλήματος. Ἀναγκαῖον δέ μοι ἀρχομένῳ ἀπολογεῖσθαι\nὑπὲρ τοῦ λόγου δεηθῆναι ὑμῶν, μέγιστοι αὐτοκράτορες,\nἴσους ἡμῖν ἀκροατὰς γενέσθαι καὶ μὴ τῇ κοινῇ καὶ ἀλόγῳ\nφήμῃ συναπενεχθέντας προκατασχεθῆναι, ἐπιτρέψαι δὲ ὑμῶν τὸ\nφιλομαθὲς καὶ φιλάληθες καὶ τῷ καθ᾿ ἡμᾶς λόγῳ. Ὑμεῖς τε\nγὰρ οὐ πρὸς ἀγνοίας ἐξαμαρτήσετε καὶ ἡμεῖς, τὰ ἀπὸ τῆς\nἀκρίτου τῶν πολλῶν φήμης ἀπολυσάμενοι, παυσόμεθα\nπολεμούμενοι.\n\nΤρία ἐπιφημίζουσιν ἡμῖν ἐγκλήματα, ἀθεότητα, Θυέστεια\nδεῖπνα, Οἰδιποδείους μίξεις. Ἀλλὰ εἰ μὲν ἀληθῆ ταῦτα,\nμηδενὸς γένους φείσησθε, ἐπεξέλθετε δὲ τοῖς ἀδικήμασι· σὺν\nγυναιξὶ καὶ παισὶ προῤῥίζους ἡμᾶς ἀποκτείνατε, εἴ γέ τις Χριστιανῶν\nζῇ δίκην θηρίων. Καίτοι γε καὶ τὰ θηρία τῶν ὁμογενῶν\n\nοὐχ ἅπτεται, καὶ νόμῳ φύσεως καὶ πρὸς ἕνα καιρὸν\nτὸν τῆς τεκνοποιΐας, οὐκ ἐπ᾿ ἀδείας μίγνυται, γνωρίζει δὲ καὶ\nὑφ᾿ ὧν ὠφελεῖται. Εἴ τις οὖν καὶ τῶν θηρίων ἀνημερώτερος,\nτίνα οὗτος πρὸς τὰ τηλικαῦτα ὑποσχὼν δίκην καὶ πρὸς ἀξίαν\nκεκολάσθαι νομισθήσεται; Εἰ δὲ λογοποιΐαι ταῦτα καὶ διαβολαὶ\nκεναί, φυσικῷ λόγῳ πρὸς τὴν ἀρετὴν τῆς κακίας ἀντικειμένης\nκαὶ πολεμούντων ἀλλήλοις τῶν ἐναντίων θείῳ νόμῳ, καὶ τοῦ\nμηδὲν τούτων ἀδικεῖν ὑμεῖς μάρτυρες, κελεύοντες μὴ μηνύειν,\n\nπρὸς ὑμῶν λοιπὸν ἐξέτασιν ποιήσασθαι βίου, δογμάτων, τῆς\nπρὸς ὑμᾶς καὶ τὸν ὑμέτερον οἶκον καὶ τὴν βασιλείαν σπουδῆς\nκαὶ ὑπακοῆς, καὶ οὕτω ποτὲ συγχωρῆσαι ἡμῖν οὐδὲν\nπλέον τοῖς διώκουσιν ἡμᾶς. Νικήσομεν γὰρ αὐτούς, ὑπὲρ\nἀληθείας ἀόκνως καὶ τὰς ψυχὰς ἐπιδιδόντες.\n\nὍτι μὲν οὖν οὐκ ἐσμὲν ἄθεοι· πρὸς ἓν ἕκαστον ἀπαντήσω\nτῶν ἐγκλημάτων, μὴ καὶ γελοῖον ᾖ τοὺς λέγοντας μὴ\nἐλέγχειν· Διαγόρᾳ μὲν γὰρ εἰκότως ἀθεότητα ἐπεκάλουν Ἀθηναῖοι,\n\nμὴ μόνον τὸν Ὀρφικὸν εἰς μέσον κατατιθέντι λόγον καὶ\nτὰ ἐν Ἐλευσῖνι καὶ τὰ τῶν Καβείρων δημεύοντι μυστήρια καὶ\nτὸ τοῦ Ἡρακλέους ἵνα τὰς γογγύλας ἑψοῖ κατακόπτοντι ξόανον,\nἄντικρυς δὲ ἀποφαινομένῳ μηδ᾿ ὅλως εἶναι θεόν. Ἡμῖν δέ,\nδιαιροῦσιν ἀπὸ τῆς ὕλης τὸν θεόν, καὶ δεικνύουσιν ἕτερον μέν\nτι εἶναι τὴν ὕλην ἄλλο δὲ τὸν θεὸν καὶ τὸ διὰ μέσου πολύ\n(τὸ μὲν γὰρ θεῖον ἀγένητον εἶναι καὶ ἀΐδιον, νῷ μόνῳ καὶ\nλόγῳ θεωρούμενον, τὴν δὲ ὕλην γενητὴν καὶ φθαρτήν), μή τι\n\nοὐκ ἀλόγως τὸ τῆς ἀθεότητος ἐπικαλοῦσιν ὄνομα; Εἰ μὲν γὰρ\nἐφρονοῦμεν ὅμοια τῷ Διαγόρᾳ, τοσαῦτα ἔχοντες πρὸς θεοσέβειαν\nἐνέχυρα, τὸ εὔτακτον, τὸ διὰ παντὸς σύμφωνον, τὸ μέγεθος,\nτὴν χροίαν, τὸ σχῆμα, τὴν διάθεσιν τοῦ κόσμου, εἰκότως\nἂν ἡμῖν καὶ ἡ τοῦ μὴ θεοσεβεῖν δόξα καὶ ἡ τοῦ ἐλαύνεσθαι\nαἰτία προσετρίβετο. Ἐπεὶ δὲ ὁ λόγος ἡμῶν ἕνα θεὸν\nἄγει τὸν τοῦδε τοῦ παντὸς ποιητήν, αὐτὸν μὲν οὐ γενόμενον\n(ὅτι τὸ ὂν οὐ γίνεται ἀλλὰ τὸ μὴ ὄν), πάντα δὲ διὰ τοῦ παρ᾿\nαὐτοῦ λόγου πεποιηκότα, ἑκάτερα ἀλόγως πάσχομεν, καὶ κακῶς\nἀγορευόμεθα καὶ διωκόμεθα.\n\nΚαὶ ποιηταὶ μὲν καὶ φιλόσοφοι οὐκ ἔδοξαν ἄθεοι,\nἐπιστήσαντες περὶ θεοῦ. Ὁ μὲν Εὐριπίδης ἐπὶ μὲν τῶν κατὰ\nκοινὴν πρόληψιν ἀνεπιστημόνως ὀνομαζομένων θεῶν διαπορῶν·\n\nὬφειλε δ᾿, εἴπερ ἔστ᾿ ἐν οὐρανῷ\n\nΖεύς, μὴ τὸν αὐτὸν δυστυχῆ καθιστάναι.\n\nΕπὶ δὲ τοῦ κατ᾿ ἐπιστήμην νοητοῦ ὡς ἔχει νοῦς δογματίζων·\n\nὉρᾷς τὸν ὑψοῦ τόνδ᾿ ἄπειρον αἰθέρα\n\nΚαὶ γῆν πέριξ ἔχονθ᾿ ὑγραῖς ἐν ἀγκάλαις;\n\nΤοῦτον νόμιζε Ζῆνα, τόνδ᾿ ἡγοῦ θεόν.\nΤῶν μὲν γὰρ οὔτε τὰς οὐσίας, αἷς ἐπικατηγορεῖσθαι τὸ ὄνομα\nσυμβέβηκεν, ὑποκειμένας ἑώρα (Ζῆνα γάρ, ὅστις ἐστὶ Ζεύς, οὐκ\n\nοἶδα πλὴν λόγῳ) οὔτε τὰ ὀνόματα καθ᾿ ὑποκειμένων κατηγορεῖσθαι\nπραγμάτων. (Ὧν γὰρ αἱ οὐσίαι οὐχ ὑπόκεινται, τί\nπλέον αὐτοῖς τῶν ὀνομάτων;) Τὸν δὲ ἀπὸ τῶν ἔργων, ὄψει\nτῶν ἀδήλων νοῶν τὰ φαινόμενα ἀέρος, αἰθέρος, γῆς. Οὗ\nοὖν τὰ ποιήματα καὶ ὑφ᾿ οὗ τῷ πνεύματι ἡνιοχεῖται, τοῦτον\nκατελαμβάνετο εἶναι θεόν, συνᾴδοντος τούτῳ καὶ Σοφοκλέους·\n\nΕἷς ταῖς ἀληθείαισιν, εἷς ἐστιν θεός,\n\nὋς οὐρανόν τ᾿ ἔτευξε καὶ γαῖαν μακράν,\nπρὸς τὴν τοῦ θεοῦ φύσιν τοῦ κάλλους τὰ ἐκείνου πληρουμένην\n\nἑκάτερα, καὶ ποῦ δεῖ εἶναι τὸν θεὸν καὶ ὅτι ἕνα δεῖ\nεἶναι, διδάσκων.\n\nΚαὶ Φιλόλαος δέ, ὥσπερ ἐν φρουρᾷ πάντα ὑπὸ τοῦ\nθεοῦ περιειλῆφθαι λέγων, καὶ τὸ ἕνα εἶναι καὶ τὸ ἀνωτέρω\nτῆς ὕλης δεικνύει. Λύσις δὲ καὶ Ὄψιμος ὁ μὲν ἀριθμὸν ἄῤῥητον\nὁρίζεται τὸν θεόν, ὁ δὲ τοῦ μεγίστου τῶν ἀριθμῶν τὴν\nπαρὰ τὸν ἐγγυτάτω ὑπεροχήν. Εἰ δὲ μέγιστος μὲν ἀριθμὸς ὁ\nδέκα κατὰ τοὺς Πυθαγορικούς, ὁ τετρακτύς τε ὢν καὶ πάντας\nτοὺς ἀριθμητικοὺς καὶ τοὺς ἁρμονίους περιέχων λόγους, τούτῳ\nδὲ ἐγγὺς παράκειται ὁ ἐννέα, μονάς ἐστιν ὁ θεός, τοῦτ᾿ ἔστιν\nεἷς. Ἑνὶ γὰρ ὑπερέχει ὁ μέγιστος τὸν ἐγγυτάτω ἐλάχιστον αὐτῷ.\nΠλάτων δὲ καὶ Ἀριστοτέλης, καὶ οὐχ ὡς ἐπιδεικνύων τὰ\nδόγματα τῶν φιλοσόφων ἐπ᾿ ἀκριβές, οὕτως ἃ εἰρήκασι περὶ\nθεοῦ διέξειμι· οἶδα γὰρ ὅτι ὅσον συνέσει καὶ ἰσχύϊ τῆς βασιλείας\nπάντων ὑπερέχετε τοσοῦτον καὶ τῷ πᾶσαν παιδείαν ἀκριβοῦν\n\nπάντων κρατεῖτε, οὕτω καθ᾿ ἕκαστον παιδείας μέρος κατορθοῦντες\nὡς οὐδὲ οἱ ἓν αὐτῆς μόριον ἀποτεμνόμενοι. Ἀλλ᾿ ἐπειδὴ ἀδύνατον\nδεικνύειν ἄνευ παραθέσεως ὀνομάτων ὅτι μὴ μόνοι εἰς\nμονάδα τὸν θεὸν κατακλείομεν, ἐπὶ τὰς δόξας ἐτραπόμην. Φησὶν\nοὖν ὁ Πλάτων· Τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ\nπαντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν·\nἕνα τὸν ἀγένητον καὶ ἀίδιον νοῶν θεόν. Εἰ δ᾿ οἶδεν\nκαὶ ἄλλους, οἷον ἥλιον καὶ σελήνην καὶ ἀστέρας, ἀλλ᾿ ὡς γενητοὺς\nοἶδεν αὐτούς· Θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς πατήρ\nτε ἔργων, ἄλυτα ἐμοῦ μὴ θέλοντος· τὸ μὲν οὖν δεθὲν πᾶν λυτόν.\nΕἰ τοίνυν οὐκ ἔστιν ἄθεος Πλάτων, ἕνα τὸν δημιουργὸν\nτῶν ὅλων νοῶν ἀγένητον θεόν, οὐδὲ ἡμεῖς ἄθεοι, ὑφ᾿\nοὗ λόγῳ δεδημιούργηται καὶ τῷ παρ᾿ αὐτοῦ πνεύματι συνέχεται\nτὰ πάντα τοῦτον εἰδότες καὶ κρατοῦντες θεόν. Ὁ δὲ Ἀριστοτέλης\n\nκαὶ οἱ ἀπ᾿ αὐτοῦ, ἕνα ἄγοντες οἱονεὶ ζῶον σύνθετον,\nἐκ ψυχῆς καὶ σώματος συνεστηκότα λέγουσι τὸν θεόν, σῶμα\nμὲν αὐτοῦ τὸ αἰθέριον νομίζοντες, τούς τε πλανωμένους ἀστέρας\nκαὶ τὴν σφαῖραν τῶν ἀπλανῶν, κινούμενα κυκλοφορητικῶς,\nψυχὴν δὲ τὸν ἐπὶ τῇ κινήσει τοῦ σώματος λόγον, αὐτὸν μὲν\nοὐ κινούμενον, αἴτιον δὲ τῆς τούτου κινήσεως γινόμενον. Οἱ\nδὲ ἀπὸ τῆς στοᾶς, κἂν ταῖς προσηγορίαις κατὰ τὰς παραλλάξεις\nτῆς ὕλης, δι᾿ ἧς φασι τὸ πνεῦμα χωρεῖν τοῦ θεοῦ, πληθύνωσι\nτὸ θεῖον τοῖς ὀνόμασι, τῷ γοῦν ἔργῳ ἕνα νομίζουσι τὸν θεόν·\nεἰ γὰρ ὁ μὲν θεὸς πῦρ τεχνικὸν ὁδῷ βαδίζον ἐπὶ γενέσεις\nκόσμου, ἐμπεριειληφὸς ἅπαντας τοὺς σπερματικοὺς λόγους,\nκαθ᾿ οὕς ἕκαστα καθ᾿ εἱμαρμένην γίνεται, τὸ δὲ πνεῦμα αὐτοῦ\n\nδιήκει δι᾿ ὅλου τοῦ κόσμου, ὁ θεὸς εἷς κατ᾿ αὐτούς, Ζεὺς\nμὲν κατὰ τὸ ζέον τῆς ὕλης ὀνομαζόμενος, Ἥρα δὲ κατὰ τὸν\nἀέρα, καὶ τὰ λοιπὰ καθ᾿ ἕκαστον τῆς ὕλης μέρος δι᾿ ἧς κεχώρηκε\nκαλούμενος.\n\nὍταν οὖν τὸ μὲν εἷναι ἓν τὸ θεῖον ὡς ἐπὶ τὸ πλεῖστον\nκἂν μὴ θέλωσι τοῖς πᾶσι συμφωνῆται ἐπὶ τὰς ἀρχὰς τῶν\nὅλων παραγινομένοις, ἡμεῖς δὲ κρατύνωμεν τὸν διακοσμήσαντα\nτὸ πᾶν τοῦτο τοῦτον εἶναι τὸν θεόν, τίς ἡ αἰτία τοῖς μὲν\nἐπ᾿ ἀδείας ἐξεῖναι καὶ λέγειν καὶ γράφειν περὶ τοῦ θείου ἃ θέλουσιν,\nἐφ᾿ ἡμῖν δὲ κεῖσθαι νόμον, οἵ ἔχομεν ὅ τι καὶ νοοῦμεν\nκαὶ ὀρθῶς πεπιστεύκαμεν, ἕνα θεὸν εἶναι, ἀληθείας σημείοις καὶ\nλόγοις παραστῆσαι; Ποιηταὶ μὲν γὰρ καὶ φιλόσοφοι, ὡς καὶ τοῖς\nἄλλοις, ἐπέβαλον στοχαστικῶς, κινηθέντες μὲν κατὰ συμπάθειαν\nτῆς παρὰ τοῦ θεοῦ πνοῆς ὑπὸ τῆς αὐτὸς αὐτοῦ ψυχῆς ἕκαστος\nζητῆσαι, εἰ δυνατὸς εὑρεῖν καὶ νοῆσαι τὴν ἀλήθειαν· τοσοῦτον δὲ\n\nδυνηθέντες ὅσον περινοῆσαι οὐχ εὕρηνται, ὡς οὐ παρὰ θεοῦ\nπερὶ θεοῦ ἀξιώσαντες μαθεῖν ἀλλὰ παρ᾿ αὐτοῦ ἕκαστος· διὸ\nκαὶ ἄλλος ἄλλως ἐδογμάτισεν αὐτῶν καὶ περὶ θεοῦ καὶ περὶ\nὕλης καὶ περὶ εἰδῶν καὶ περὶ κόσμου. Ἡμεῖς δὲ ὧν νοοῦμεν καὶ\nπεπιστεύκαμεν ἔχομεν προφήτας μάρτυρας, οἵ πνεύματι ἐνθέῳ\nἐκπεφωνήκασι καὶ περὶ τοῦ θεοῦ καὶ περὶ τῶν τοῦ θεοῦ. Εἴποιτε\nδ᾿ ἂν καὶ ὑμεῖς, συνέσει καὶ τῇ περὶ τὸ ὄντως θεῖον\nεὐσεβείᾳ τοὺς ἄλλους προὔχοντες, ὡς ἔστιν ἄλογον παραλιπόντας\nπιστεύειν τῷ παρὰ τοῦ θεοῦ πνεύματι, ὡς ὄργανα κεκινηκότι\nτὰ τῶν προφητῶν στόματα, προσέχειν δόξαις\nἀνθρωπίναις.\n\nὍτι τοίνυν εἷς ἐξ ἀρχῆς ὁ τοῦδε τοῦ παντὸς ποιητὴς\nθεὸς οὑτωσὶ σκέψασθε, ἵν᾿ ἔχητε καὶ τὸν λογισμὸν ἡμῶν\nτῆς πίστεως. Εἰ δύο ἐξ ἀρχῆς ἢ πλείους ἦσαν θεοί, ἤτοι ἐν\n\nἑνὶ καὶ ταὐτῷ ἦσαν ἢ ἰδίᾳ ἕκαστος αὐτῶν. Ἐν μὲν οὖν ἑνὶ\nκαὶ ταὐτῷ εἶναι οὐκ ἠδύναντο. Οὐ γὰρ εἰ θεοὶ ὅμοιοι, ἀλλ᾿\nὅτι ἀγένητοι οὐχ ὅμοιοι· τὰ μὲν γὰρ γενητὰ ὅμοια τοῖς παραδείγμασι,\nτὰ δὲ ἀγένητα ἀνόμοια, οὔτε ἀπό τινος οὔτε πρός\nτινα γενόμενα. Εἰ δέ, ὡς χεὶρ καὶ ὀφθαλμὸς καὶ ποὺς περὶ\nἓν σῶμά εἰσιν τὰ μέρη, ἕνα ἐξ αὐτῶν συμπληροῦντες, ὁ θεὸς\nεἶς; Καίτοι ὁ μὲν Σωκράτης, παρὸ γενητὸς καὶ φθαρτός, συγκείμενος\nκαὶ διαιρούμενος εἰς μέρη· ὁ δὲ θεὸς ἀγένητος καὶ ἀπαθὴς\nκαὶ ἀδιαίρετος, οὐκ ἄρα συνεστὼς ἐκ μερῶν. Εἰ δὲ ἰδίᾳ\nἕκαστος αὐτῶν, ὄντος τοῦ τὸν κόσμον πεποιηκότος ἀνωτέρω τῶν\nγεγονότων καὶ περὶ ἃ ἐποίησέ τε καὶ ἐκόσμησε, ποῦ· ὁ ἕτερος ἢ\nοἱ λοιποί; Εἰ γὰρ ὁ μὲν κόσμος σφαιρικὸς ἀποτελεσθεὶς οὐρανοῦ\nκύκλοις ἀποκέκλεισται, ὁ δὲ τοῦ κόσμου ποιητὴς ἀνωτέρω\n\nτῶν γεγονότων ἐπέχων αὐτὸν τῇ τούτων προνοίᾳ, τίς ὁ τοῦ\nἑτέρου θεοῦ ἢ τῶν λοιπῶν τόπος; Οὔτε γὰρ ἐν τῷ κόσμῳ ἐστίν,\nὅτι ἑτέρου ἐστίν· οὔτε περὶ τὸν κόσμον, ὑπὲρ γὰρ τοῦτον ὁ\nτοῦ κόσμου ποιητὴς θεός. Εἰ δὲ μήτε ἐν τῷ κόσμῳ ἐστὶ μήτε\nπερὶ τὸν κόσμον (τὸ γὰρ περὶ αὐτὸν πᾶν ὑπὸ τούτου κατέχεται),\nποῦ ἐστιν; Ἀνωτέρω τοῦ κόσμου καὶ τοῦ θεοῦ; Ἐν\nἑτέρῳ κόσμῳ ἢ περὶ ἕτερον; Ἀλλ᾿ εἰ μέν ἐστιν ἐν ἑτέρῳ ἢ\nπερὶ ἕτερον, οὔτε περὶ ἡμᾶς ἐστιν ἔτι (οὔ τε γὰρ κόσμου κρατεῖ),\nοὔτε αὐτὸς δυνάμει μέγας ἐστίν (ἐν γὰρ περιωρισμένῳ\nτόπῳ ἐστίν). Εἰ δὲ οὔτε ἐν ἑτέρῳ κόσμῳ ἐστὶν (πάντα γὰρ\nὑπὸ τούτου πεπλήρωται) οὔτε περὶ ἕτερον (πάντα γὰρ ὑπὸ\nτούτου κατέχεται), καὶ οὐκ ἔστιν, οὐκ ὄντος ἐν ᾧ ἐστιν.\nἪ τί ποιεῖ, ἑτέρου μὲν ὄντος οὗ ἐστιν ὁ κόσμος, αὐτὸς δὲ\nἀνωτέρω ὢν τοῦ ποιητοῦ τοῦ κόσμου, οὐκ ὤν δὲ οὔτε ἐν\nκόσμῳ οὔτε περὶ κόσμον; Ἀλλ᾿ ἔστι τι ἕτερον, ἵνα που στῇ;\nἈλλ᾿ ὑπὲρ αὐτὸν ὁ θεὸς καὶ τὰ τοῦ θεοῦ. Καὶ τίς ἔσται\n\nτόπος, τὰ ὑπὲρ τὸν κόσμον τούτου πεπληρωκότος; Ἀλλὰ προνοεῖ;\nΚαὶ μὴν οὐδέν, εἰ μὴ προνοεῖ, πεποίηκεν. Εἰ δὲ μὴ ποιεῖ\nμήτε προνοεῖ μήτε ἐστὶ τόπος ἕτερος ἐν ᾧ ἐστιν, εἷς οὗτος ἐξ\nἀρχῆς καὶ μόνος ὁ ποιητὴς τοῦ κόσμου θεός.\n\nΕἰ μὲν οὖν ταῖς τοιαύταις ἐννοίαις ἀπηρκούμεθα, ἀνθρωπικὸν\nἄν τις εἶναι τὸν καθ᾿ ἡμᾶς ἐνόμισε λόγον. Ἐπεὶ\nδὲ αἱ φωναὶ τῶν προφητῶν πιστοῦσιν ἡμῶν τοὺς λογισμούς (νομίζω\nκαὶ ὑμᾶς, φιλομαθεστάτους καὶ ἐπιστημονεστάτους ὄντας,\nοὐκ ἀνοήτους γεγονέναι οὔτε τῶν Μωσέως οὔτε τῶν Ἠσαΐου καὶ\nἹερεμίου καὶ τῶν λοιπῶν προφητῶν, οἳ κατ᾿ ἔκστασιν τῶν ἐν\nαὐτοῖς λογισμῶν κινήσαντος αὐτοὺς τοῦ θείου πνεύματος ἃ\nἐνηργοῦντο ἐξεφώνησαν, συγχρησαμένου τοῦ πνεύματος ὡσεὶ καὶ\nαὐλητὴς αὐτὸν ἐμπνεύσαι), τί οὖν οὗτοι; Κύριος ὁ θεὸς ἡμῶν·\nοὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Καὶ πάλιν· Ἐγὼ\nθεὸς πρῶτος καὶ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ οὐκ ἔστι θεός.\nὉμοίως· Ἔμπροσθεν ἐμοῦ οὐκ ἐγένετο ἄλλος θεὸς καὶ μετ᾿ ἐμὲ\nοὐκ ἔσται· ἐγὼ ὁ θεὸς καὶ οὐκ ἔστι πάρεξ ἐμοῦ. Καὶ περὶ τοῦ\nμεγέθους· Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν\n\nποδῶν μου. Ποῖον οἶκον οἰκοδομήσετέ μοι, ἢ τίς τόπος τῆς\nκαταπαύσεώς μου; Καταλείπω δὲ ὑμῖν, ἐπ᾿ αὐτῶν τῶν βιβλίων\nγενομένοις, ἀκριβέστερον τὰς ἐκείνων ἐξετάσαι προφητείας, ὅπως\nμετὰ τοῦ προσήκοντος λογισμοῦ τὴν καθ᾿ ἡμᾶς ἐπήρειαν\nἀποσκευάσησθε.\n\nΤὸ μὲν οὖν ἄθεοι μὴ εἶναι, ἕνα τὸν ἀγένητον καὶ\nἀΐδιον καὶ ἀόρατον καὶ ἀπαθῆ καὶ ἀκατάληπτον καὶ ἀχώρητον,\nνῷ μόνῳ καὶ λόγῳ καταλαμβανόμενον, φωτὶ καὶ κάλλει\nκαὶ πνεύματι καὶ δυνάμει ἀνεκδιηγήτῳ περιεχόμενον, ὑφ᾿ οὗ\nγεγένηται τὸ πᾶν διὰ τοῦ αὐτοῦ λόγου καὶ διακεκόσμηται καὶ\nσυγκρατεῖται, θεὸν ἄγοντες, ἱκανῶς μοι δέδεικται. Νοοῦμεν\nγὰρ καὶ υἱὸν τοῦ θεοῦ. Καὶ μή μοι γελοῖόν τις νομίσῃ τὸ υἱὸν\nεἶναι τῷ θεῷ. Οὐ γὰρ ὡς ποιηταὶ μυθοποιοῦσιν, οὐδὲν βελτίους\nτῶν ἀνθρώπων δεικνῦντες τοὺς θεούς, ἢ περὶ τοῦ θεοῦ\nκαὶ πατρὸς ἢ περὶ τοῦ υἱοῦ πεφρονήκαμεν. Ἀλλ᾿ ἔστιν ὁ υἱὸς\n\nτοῦ θεοῦ λόγος τοῦ πατρὸς ἐν ἰδέᾳ καὶ ἐνεργείᾳ· πρὸς αὐτοῦ\nγὰρ καὶ δι᾿ αὐτοῦ πάντα ἐγένετο, ἑνὸς ὄντος τοῦ πατρὸς καὶ\nτοῦ υἱοῦ. Ὄντος δὲ τοῦ υἱοῦ ἐν πατρὶ καὶ πατρὸς ἐν υἱῷ,\nἑνότητι καὶ δυνάμει πνεύματος, νοῦς καὶ λόγος τοῦ πατρὸς ὁ\nυἱὸς τοῦ θεοῦ. Εἰ δὲ δι᾿ ὑπερβολὴν συνέσεως σκοπεῖν ὑμῖν\nἔπεισιν, ὁ παῖς τί βούλεται, ἐρῶ διὰ βραχέων πρῶτον γέννημα\nεἶναι τῷ πατρί, οὐχ ὡς γενόμενον (ἐξ ἀρχῆς γὰρ ὁ θεός,\nνοῦς ἀΐδιος ὤν, εἶχεν αὐτὸς ἐν ἑαυτῷ τὸν λόγον, ἀϊδίως\nλογικὸς ὤν), ἀλλ᾿ ὡς τῶν ὑλικῶν ξυμπάντων, ἀποίου φύσεως\nκαὶ γῆς ἀχρείας ὑποκειμένων δίκην, μεμιγμένων τῶν παχυμερεστέρων\nπρὸς τὰ κουφότερα ἐπ᾿ αὐτοῖς, ἰδέα καὶ ἐνέργεια εἶναι\nπροελθών. Συνᾴδει δὲ τῷ λόγῳ καὶ τὸ προφητικὸν πνεῦμα·\n\nΚύριος γάρ, φησίν, ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ.\nΚαίτοι καὶ αὐτὸ τὸ ἐνεργοῦν τοῖς ἐκφωνοῦσι προφητικῶς ἅγιον\nπνεῦμα ἀπόῤῥοιαν εἶναί φαμεν τοῦ θεοῦ, ἀποῤῥέον καὶ ἐπαναφερόμενον\nὡς ἀκτῖνα ἡλίου. Τίς οὖν οὐκ ἂν ἀπορήσαι,\nλέγοντας θεὸν πατέρα καὶ υἱὸν θεὸν καὶ πνεῦμα ἅγιον, δεικνύντας\nαὐτῶν καὶ τὴν ἐν τῇ ἑνώσει δύναμιν καὶ τὴν ἐν τῇ τάξει\nδιαίρεσιν, ἀκούσας ἀθέους καλουμένους; Καὶ οὐκ ἐπὶ\nτούτοις τὸ θεολογικὸν ἡμῶν ἵσταται μέρος· ἀλλὰ καὶ πλῆθος\nἀγγέλων καὶ λειτουργῶν φαμεν, οὓς ὁ ποιητὴς καὶ δημιουργὸς\n\nκόσμου θεὸς διὰ τοῦ παρ᾿ αὐτοῦ λόγου διένειμε καὶ διέταξε\nπερί τε τὰ στοιχεῖα εἶναι καὶ τοὺς οὐρανοὺς καὶ τὸν\nκόσμον καὶ τὰ ἐν αὐτῷ καὶ τὴν τούτων εὐταξίαν.\n\nΕἰ δὲ ἀκριβῶς διέξειμι τὸν καθ᾿ ἡμᾶς λόγον, μὴ θαυμάσητε·\nἵνα γὰρ μὴ τῇ κοινῇ καὶ ἀλόγῳ συναποφέρησθε γνώμῃ,\nἔχητε δὲ τἀληθὲς εἰδέναι, ἀκριβολογοῦμαι· ἐπεὶ καὶ δι᾿\nαὐτῶν τῶν δογμάτων οἷς προσέχομεν, οὐκ ἀνθρωπικοῖς οὖσιν\nἀλλὰ θεοφάτοις καὶ θεοδιδάκτοις, πεῖσαι ὑμᾶς μὴ ὡς περὶ\nἀθέων ἔχειν δυνάμεθα. Τίνες οὖν ἡμῶν οἱ λόγοι οἷς ἐντρεφόμεθα;\nΛέγω ὑμῖν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς\nκαταρωμένους, προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, ὅπως\nγένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς, ὃς τὸν\nἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ\nδικαίους καὶ ἀδίκους. Ἐπιτρέψατε ἐνταῦθα τοῦ λόγου ἐξακούστου\nμετὰ πολλῆς κραυγῆς γεγονότος ἐπὶ παῤῥησίαν ἀναγαγεῖν,\nὡς ἐπὶ βασιλέων φιλοσόφων ἀπολογούμενον. Τίνες γὰρ ἢ τῶν\nτοὺς συλλογισμοὺς ἀναλυόντων καὶ τὰς ἀμφιβολίας διαλυόντων\nκαὶ τὰς ἐτυμολογίας σαφηνιζόντων, ἢ τῶν τὰ ὁμώνυμα καὶ\n\nσυνώνυμα καὶ κατηγορήματα καὶ ἀξιώματα καὶ τί τὸ ὑποκείμενον\nκαὶ τί τὸ κατηγορούμενον, οἳ εὐδαίμονας ἀποτελεῖν διὰ τούτων\nκαὶ τῶν τοιούτων λόγων ὑπισχνοῦνται τοὺς συνόντας, οὕτως\nἐκκεκαθαρμένοι εἰσὶ τὰς ψυχὰς ὡς ἀντὶ τοῦ μισεῖν τοὺς ἐχθροὺς\nἀγαπᾶν, καὶ ἀντὶ τοῦ, τὸ μετριώτατον, κακῶς ἀγορεύειν\nτοὺς προκατάρξαντας λοιδορίας εὐλογεῖν, καὶ ὑπὲρ τῶν ἐπιβουλευόντων\nεἰς τὸ ζῆν προσεύχεσθαι; Οἳ τοὐναντίον ἀεὶ διατελοῦσι\nκακῶς τὰ ἀπόῤῥητα ἑαυτοῖς ταῦτα μεταλλεύοντες, καὶ\nἀεί τι ἐργάσασθαι ἐπιθυμοῦντες κακόν, τέχνην λόγων καὶ οὐκ\nἐπίδειξιν ἔργων τὸ πρᾶγμα πεποιημένοι. Παρὰ δ᾿ ἡμῖν εὕροιτε\nἂν ἰδιώτας καὶ χειροτέχνας καὶ γραΐδια, εἰ λόγῳ τὴν ὠφέλειαν\nπαριστᾶν εἰσιν ἀδύνατοι τὴν παρὰ τοῦ λόγου, ἔργῳ τὴν ἀπὸ\nτῆς προαιρέσεως ὠφέλειαν ἐπιδεικνυμένους· οὐ γὰρ λόγους\nδιαμνημονεύουσιν, ἀλλὰ πράξεις ἀγαθὰς ἐπιδεικνύουσιν· παιόμενοι\nμὴ ἀντιτύπτειν καὶ ἁρπαζόμενοι μὴ δικάζεσθαι, τοῖς αἰτοῦσι\nδιδόναι καὶ τοὺς πλησίον ἀγαπᾶν ὡς ἑαυτούς.\n\nἎρα τοίνυν, εἰ μὴ ἐφεστηκέναι θεὸν τῷ τῶν ἀνθρώπων\nγένει ἐνομίζομεν, οὕτως ἂν ἑαυτοὺς ἐξεκαθαίρομεν; Οὐκ\nἔστιν εἰπεῖν. Ἀλλ᾿ ἐπεὶ πεπείσμεθα ὑφέξειν παντὸς τοῦ ἐνταῦθα\nβίου λόγον τῷ πεποιηκότι καὶ ἡμᾶς καὶ τὸν κόσμον θεῷ,\nτὸν μέτριον καὶ φιλάνθρωπον καὶ εὐκαταφρόνητον βίον αἱρούμεθα,\nοὐδὲν τηλικοῦτον πείσεσθαι κακὸν ἐνταῦθα νομίζοντες,\nκἂν τῆς ψυχῆς ἡμᾶς ἀφαιρῶνταί τινες, ὧν ἐκεῖ κομιούμεθα\nτοῦ πράου καὶ φιλανθρώπου καὶ ἐπιεικοῦς βίου παρὰ τοῦ μεγάλου\nδικαστοῦ. Πλάτων μὲν οὖν Μίνω καὶ Ῥαδάμανθυν δικάσειν\nκαὶ κολάσειν τοὺς πονηροὺς ἔφη, ἡμεῖς δέ, κἂν Μίνως\nτις κἂν Ῥαδάμανθυς ᾖ κἂν ὁ τούτων πατήρ, οὐδὲ τοῦτόν\nφαμεν διαφεύξεσθαι τὴν κρίσιν τοῦ θεοῦ. Εἶθ᾿ οἱ μὲν τὸν\nβίον τοῦτον νομίζοντες, φάγωμεν καὶ πίωμεν, αὔριον γὰρ\nἀποθνήσκομεν, καὶ τὸν θάνατον βαθὺν ὕπνον καὶ λήθην τιθέμενοι\n(ὕπνω καὶ θανάτω διδυμάονε) πιστεύονται θεοσεβεῖν·\nἄνθρωποι δέ, τὸν μὲν ἐνταῦθα ὀλίγου καὶ μικροῦ τινος ἄξιον\nβίον λελογισμένοι, ὑπὸ μόνου δὲ παραπεμπόμενοι τοῦ τὸν\n\nθεὸν καὶ τὸν παρ᾿ αὐτοῦ λόγον εἰδέναι, τίς ἡ τοῦ παιδὸς\nπρὸς τὸν πατέρα ἑνότης, τίς ἡ τοῦ πατρὸς πρὸς τὸν υἱὸν κοινωνία,\nτί τὸ πνεῦμα, τίς ἡ τῶν τοσούτων ἕνωσις καὶ διαίρεσις\nἑνουμένων, τοῦ πνεύματος τοῦ παιδὸς τοῦ πατρός, πολὺ\nδὲ καὶ κρείττονα ἢ εἰπεῖν λόγῳ τὸν ἐκδεχόμενον βίον εἰδότες,\nἐὰν καθαροὶ ὄντες ἀπὸ παντὸς παραπεμφθῶμεν ἀδικήματος,\nμέχρι τοσούτου δὲ φιλανθρωπότατοι ὥστε μὴ μόνον στέργειν τοὺς\nφίλους (Ἐὰν γὰρ ἀγαπᾶτε, φησίν, τοὺς ἀγαπῶντας καὶ δανείζετε\nτοῖς δανείζουσιν ὑμῖν, τίνα μισθὸν ἕξετε;), τοιοῦτοι δὲ\nἡμεῖς ὄντες καὶ τὸν τοιοῦτον βιοῦντες βίον, ἵνα κριθῆναι διαφύγωμεν,\nἀπιστούμεθα θεοσεβεῖν; Ταῦτα μὲν οὖν μικρὰ ἀπὸ\nμεγάλων καὶ ὀλίγα ἀπὸ πολλῶν, ἵνα μὴ ἐπὶ πλεῖον ὑμῖν\nἐνοχλοίημεν· καὶ γὰρ τὸ μέλι καὶ τὸν ὀρὸν δοκιμάζοντες\n\nμικρῷ μέρει τοῦ παντὸς τὸ πᾶν εἰ καλὸν\nδοκιμάζουσιν.\n\nἘπεὶ δὲ οἱ πολλοὶ τῶν ἐπικαλούντων ἡμῖν τὴν ἀθεότητα,\nοὐδ᾿ ὄναρ τί ἐστι θεὸν ἐγνωκότες, ἀμαθεῖς καὶ ἀθεώρητοι\nὄντες τοῦ φυσικοῦ καὶ τοῦ θεολογικοῦ λόγου, μετροῦντες\nτὴν εὐσέβειαν θυσιῶν νόμῳ, ἐπικαλοῦσι τὸ μὴ καὶ τοὺς\nαὐτοὺς ταῖς πόλεσι θεοὺς ἄγειν, σκέψασθέ μοι αὐτοκράτορες\nὧδε περὶ ἑκατέρων, καὶ πρῶτόν γε περὶ τοῦ μὴ θύειν. Ὁ\nτοῦδε τοῦ παντὸς δημιουργὸς καὶ πατὴρ οὐ δεῖται αἵματος οὐδὲ\nκνίσσης οὐδὲ τῆς ἀπὸ τῶν ἀνθῶν καὶ θυμιαμάτων εὐωδίας,\nαὐτὸς ὢν ἡ τελεία εὐωδία, ἀνενδεὴς καὶ ἀπροσδεής· ἀλλὰ θυσία\n\nαὐτῷ μεγίστη, ἂν γινώσκωμεν τίς ἐξέτεινε καὶ συνεσφαίρωσε\nτοὺς οὐρανοὺς καὶ τὴν γῆν κέντρου δίκην ἥδρασε, τίς\nσυνήγαγε τὸ ὕδωρ εἰς θαλάσσας καὶ διέκρινε τὸ φῶς ἀπὸ τοῦ\nσκότους, τίς ἐκόσμησεν ἄστροις τὸν αἰθέρα καὶ ἐποίησε πᾶν σπέρμα\nτὴν γῆν ἀναβάλλειν, τίς ἐποίησε ζῶα καὶ ἄνθρωπον ἔπλασεν.\nὍταν, ἔχοντες τὸν δημιουργὸν θεὸν συνέχοντα καὶ ἐποπτεύοντα\nἐπιστήμῃ καὶ τέχνῃ καθ᾿ ἣν ἄγει τὰ πάντα, ἐπαίρωμεν\nὁσίους χεῖρας αὐτῷ, ποίας ἔτι χρείαν ἑκατόμβης ἔχει;\n\nΚαὶ τοὺς μὲν θυσίῃσι καὶ εὐχωλῇς ἀγανῇσιν\n\nΛοιβῇ τε κνίσσῃ τε παρατρωπῶσ᾿ ἄνθρωποι,\n\nΛισσόμενοι, ὅτε κέν τις ὑπερβαίῃ καὶ ἁμάρτῃ.\nΤί δέ μοι ὁλοκαυτώσεων, ὧν μὴ δεῖται ὁ θεός; Καίτοι προσφέρειν\nδέον ἀναίμακτον θυσίαν καὶ τὴν λογικὴν προσάγειν\nλατρείαν.\n\nὉ δὲ περὶ τοῦ μὴ προσιέναι καὶ τοὺς αὐτοὺς ταῖς\nπόλεσι θεοὺς ἄγειν πάνυ αὐτοῖς εὐήθης λόγος. Ἀλλ᾿ οὐδὲ οἱ\nἡμῖν ἐπικαλοῦντες ἀθεότητα, ἐπεὶ μὴ τοὺς αὐτοὺς οἷς ἴσασι\n\nνομίζομεν, σφίσιν αὐτοῖς συμφωνοῦσι περὶ θεῶν. Ἀλλ᾿ Ἀθηναῖοι\nμὲν Κελεὸν καὶ Μετάνειραν ἵδρυνται θεούς, Λακεδαιμόνιοι\nδὲ Μενέλεων, καὶ θύουσιν αὐτῷ καὶ ἑορτάζουσιν, Ἰλιεῖς\nδὲ οὐδὲ τὸ ὄνομα ἀκούοντες Ἕκτορα φέρουσι, Κεῖοι Ἀρισταῖον\nτὸν αὐτὸν καὶ Δία καὶ Ἀπόλλω νομίζοντες, Θάσιοι Θεαγένην,\nὑφ᾿ οὗ καὶ φόνος ὀλυμπιάσιν ἐγένετο, Σάμιοι Λύσανδρον ἐπὶ\nτοσαύταις σφαγαῖς καὶ τοσούτοις κακοῖς, Ἀλκμὰν καὶ Ἡσίοδος\n\nΜήδειαν καὶ Νιόβην Κίλικες, Σικελοὶ Φίλιππον τὸν Βουτακίδου,\nὈνήσιλον Ἀμαθούσιοι, Ἀμίλκαν Καρχηδόνιοι.\nἘπιλείψει μὲ ἡ ἡμέρα τὸ πλῆθος καταλέγοντα. Ὅταν οὖν\nαὐτοὶ αὐτοῖς διαφωνῶσι περὶ τῶν κατ᾿ αὐτοὺς θεῶν, τί ἡμῖν\nμὴ συμφερομένοις ἐπικαλοῦσι; Τὸ δὲ κατ᾿ Αἰγυπτίους μὴ καὶ γελοῖον\nᾖ; Τύπτονται γὰρ ἐν τοῖς ἱεροῖς τὰ στήθη κατὰ τὰς\nπανηγύρεις ὡς ἐπὶ τετελευτηκόσι καὶ θύουσιν ὡς θεοῖς· καὶ\nοὐδὲν θαυμαστόν· οἵ γε καὶ τὰ θηρία θεοὺς ἄγουσι καὶ ξυρῶνται\n\nἐπεὶ ἀποθνήσκουσι, καὶ θάπτουσιν ἐν ἱεροῖς καὶ δημοτελεῖς\nκοπετοὺς ἐγείρουσιν. Ἂν τοίνυν ἡμεῖς, ὅτι μὴ κοινῶς ἐκείνοις\nθεοσεβοῦμεν, ἀσεβῶμεν, πᾶσαι μὲν πόλεις πάντα δὲ ἔθνη\nἀσεβοῦσιν· οὐ γὰρ τοὺς αὐτοὺς πάντες ἄγουσι θεούς.\n\nἈλλ᾿ ἔστωσαν τοὺς αὐτοὺς ἄγοντες. Τί οὖν; Ἐπεὶ\nοἱ πολλοί, διακρῖναι οὐ δυνάμενοι τί μὲν ὕλη τί δὲ θεὸς πόσον\nδὲ τὸ διὰ μέσου αὐτῶν, προσίασι τοῖς ἀπὸ τῆς ὕλης εἰδώλοις,\nδι᾿ ἐκείνους καὶ ἡμεῖς, οἱ διακρίνοντες καὶ χωρίζοντες τὸ\nἀγένητον καὶ τὸ γενητόν, τὸ ὂν καὶ τὸ οὐκ ὄν, τὸ νοητὸν\nκαὶ τὸ αἰσθητόν, καὶ ἑκάστῳ αὐτῶν τὸ προσῆκον ὄνομα ἀποδιδόντες,\nπροσελευσόμεθα καὶ προσκυνήσομεν τὰ ἀγάλματα; Εἰ\nμὲν γὰρ ταὐτὸν ὕλη καὶ θεός, δύο ὀνόματα καθ᾿ ἑνὸς πράγματος,\nτοὺς λίθους καὶ τὰ ξύλα, τὸν χρυσὸν καὶ τὸν ἄργυρον\nοὐ νομίζοντες θεούς, ἀσεβοῦμεν. Εἰ δὲ διεστᾶσι πάμπολυ ἀπ᾿\nἀλλήλων, καὶ τοσοῦτον ὅσον τεχνίτης καὶ ἡ πρὸς τὴν τέχνην\nαὐτοῦ παρασκευή, τί ἐγκαλούμεθα; Ὡς γὰρ ὁ κεραμεὺς καὶ\n\nὁ πηλός (ὕλη μὲν ὁ πηλός, τεχνίτης δὲ ὁ κεραμεύς), καὶ ὁ\nθεὸς δημιουργός, ὑπακούουσα δὲ αὐτῷ ἡ ὕλη πρὸς τὴν τέχνην.\nἈλλ᾿ ὡς ὁ πηλὸς καθ᾿ ἑαυτὸν σκεύη γενέσθαι χωρὶς τέχνης\nἀδύνατος, καὶ ἡ πανδεχὴς ὕλη ἄνευ τοῦ θεοῦ τοῦ δημιουργοῦ\nδιάκρισιν καὶ σχῆμα καὶ κόσμον οὐκ ἐλάμβανεν. Ὡς δὲ οὐ τὸν\nκέραμον προτιμότερον τοῦ ἐργασαμένου αὐτὸν ἔχομεν οὐδὲ\nτὰς φιάλας καὶ χρυσίδας τοῦ χαλκεύσαντος, ἀλλ᾿ εἴ τι περὶ\nἐκείνας δεξιὸν κατὰ τὴν τέχνην τὸν τεχνίτην ἐπαινοῦμεν, καὶ\nοὗτός ἐστιν ὁ τὴν ἐπὶ τοῖς σκεύεσι δόξαν καρπούμενος, καὶ\nἐπὶ τῆς ὕλης καὶ τοῦ θεοῦ τῆς διαθέσεως τῶν κεκοσμημένων\nοὐχ ὕλη τὴν δόξαν καὶ τὴν τιμὴν δικαίαν ἔχει ἀλλ᾿ ὁ δημιουργὸς\nαὐτῆς θεός. Ὥστε, εἰ τὰ εἴδη τῆς ὕλης ἄγοιμεν θεούς,\nἀναισθητεῖν τοῦ ὄντος θεοῦ δόξομεν, τὰ λυτὰ καὶ φθαρτὰ τῷ\nἀϊδίῳ ἐξισοῦντες.\n\nΚαλὸς μὲν γὰρ ὁ κόσμος καὶ τῷ μεγέθει περιέχων\nκαὶ τῇ διαθέσει τῶν τε ἐν τῷ λοξῷ κύκλῳ καὶ τῶν περὶ τὴν\nἄρκτον καὶ τῷ σχήματι σφαιρικῷ ὄντι· ἀλλ᾿ οὐ τοῦτον, ἀλλὰ\n\nτὸν τεχνίτην αὐτοῦ προσκυνητέον. Οὐδὲ γὰρ οἱ πρὸς ὑμᾶς\nἀφικνούμενοι ὑπήκοοι, παραλιπόντες ὑμᾶς τοὺς ἄρχοντας καὶ\nδεσπότας θεραπεύειν, παρ᾿ ὧν ὧν ἂν δέοιντο καὶ τύχοιεν, ἐπὶ\nτὸ σεμνὸν τῆς καταγωγῆς ὑμῶν καταφεύγουσιν, ἀλλὰ τὴν μὲν\nβασιλικὴν ἑστίαν τηνάλλως ἐντυχόντες αὐτῇ θαυμάζουσι καλῶς\nἠσκημένην, ὑμᾶς δὲ πάντα ἐν πᾶσιν ἄγουσι τῇ δόξῃ. Καὶ\nὑμεῖς μὲν οἱ βασιλεῖς ἑαυτοῖς ἀσκεῖτε τὰς καταγωγὰς βασιλικάς,\nὁ δὲ κόσμος οὐχ ὡς δεομένου τοῦ θεοῦ γέγονεν· πάντα γὰρ ὁ\nθεός ἐστιν αὐτὸς αὐτῷ, φῶς ἀπρόσιτον, κόσμος τέλειος, πνεῦμα,\nδύναμις, λόγος. Εἰ τοίνυν ἐμμελὲς ὁ κόσμος ὄργανον κινούμενον\nἐν ῥυθμῷ, τὸν ἁρμοσάμενον καὶ πλήσσοντα τοὺς\nφθόγγους καὶ τὸ σύμφωνον ἐπᾴδοντα μέλος, οὐ τὸ ὄργανον\nπροσκυνῶ· οὐδὲ γὰρ ἐπὶ τῶν ἀγωνιστῶν, παραλιπόντες οἱ\n\nἀθλοθέται τοὺς κιθαριστάς, τὰς κιθάρας στεφανοῦσιν αὐτῶν.\nΕἴτε, ὡς ὁ Πλάτων φησί, τέχνη τοῦ θεοῦ, θαυμάζων αὐτοῦ\nτὸ κάλλος τῷ τεχνίτῃ πρόσειμι· εἴτε οὐσία καὶ σῶμα, ὡς\nοἱ ἀπὸ τοῦ περιπάτου, οὐ παραλιπόντες προσκυνεῖν τὸν αἴτιον\nτῆς κινήσεως τοῦ σώματος θεὸν ἐπὶ τὰ πτωχὰ καὶ ἀσθενῆ\nστοιχεῖα καταπίπτομεν, τῷ ἀπαθεῖ ἀέρι κατ᾿ αὐτοὺς τὴν παθητὴν\nὕλην προσκυνοῦντες· εἴτε δυνάμεις τοῦ θεοῦ τὰ μέρη\nτοῦ κόσμου νοεῖ τις, οὐ τὰς δυνάμεις προσιόντες θεραπεύομεν,\nἀλλὰ τὸν ποιητὴν αὐτῶν καὶ δεσπότην. Οὐκ αἰτῶ τὴν ὕλην\nἃ μὴ ἔχει, οὐδὲ παραλιπὼν τὸν θεὸν τὰ στοιχεῖα θεραπεύω,\nοἷς μηδὲν πλέον ἢ ὅσον ἐκελεύσθησαν ἔξεστιν· εἰ γὰρ καὶ\nκαλὰ ἰδεῖν τῇ τοῦ δημιουργοῦ τέχνῃ, ἀλλ᾿ αὐτὰ τῇ τῆς ὕλης\nφύσει. Μαρτυρεῖ δὲ τῷ λόγῳ τούτῳ καὶ Πλάτων· Ὃν\nγὰρ οὐρανόν, φησί, καὶ κόσμον ἐπωνόμακεν, πολλῶν μὲν\n\nμετέσχηκε μακαρίων παρὰ τοῦ πατρός, ἀτὰρ οὖν δὴ κεκοινώνηκε\nσώματος· ὅθεν αὐτῷ μεταβολῆς ἀμοίρῳ τυγχάνειν ἀδύνατον.\nΕἰ τοίνυν θαυμάζων τὸν οὐρανὸν καὶ τὰ στοιχεῖα τῆς τέχνης\nοὐ προσκυνῶ αὐτὰ ὡς θεούς, εἰδὼς τὸν ἐπ᾿ αὐτοῖς τῆς λύσεως\nλόγον, ὧν οἶδα ἀνθρώπους δημιουργοὺς πῶς ταῦτα προσείπω\nθεούς; Σκέψασθε δέ μοι διὰ βραχέων.\n\nἈνάγκη δὲ ἀπολογούμενον ἀκριβεστέρους παρέχειν\nτοὺς λογισμοὺς καὶ περὶ τῶν ὀνομάτων, ὅτι νεώτερα, καὶ περὶ\nτῶν εἰκόνων, ὅτι χθὲς καὶ πρώην γεγόνασιν, ὡς λόγῳ εἰπεῖν·\nἴστε δὲ καὶ ὑμεῖς ταῦτα ἀξιολογώτερον, ὡς ἂν ἐν πᾶσι καὶ\nὑπὲρ πάντας τοῖς παλαιοῖς συγγινόμενοι. Φημὶ οὖν Ὀρφέα\nκαὶ Ὅμηρον καὶ Ἡσίοδον εἶναι τοὺς καὶ γένη καὶ ὀνόματα δόντας\nτοῖς ὑπ᾿ αὐτῶν λεγομένοις θεοῖς. Μαρτυρεῖ δὲ καὶ Ἡρόδοτος·\nἩσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοις ἔτεσι\nδοκέω πρεσβυτέρους ἐμοῦ γενέσθαι, καὶ οὐ πλείοσι· οὗτοι δέ\nεἰσιν οἱ ποιήσαντες θεογονίην Ἕλλησι, καὶ τοῖσι θεοῖσι τὰς\nἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες, καὶ εἴδεα\nαὐτῶν σημήναντες. Αἱ δ᾿ εἰκόνες, μέχρι μήπω πλαστικὴ καὶ\n\nγραφικὴ καὶ ἀνδριαντοποιητικὴ ἦσαν, οὐδὲ ἐνομίζοντο, Σαυρίου\nδὲ τοῦ Σαμίου καὶ Κράτωνος τοῦ Σικυωνίου καὶ Κλεάνθους\nτοῦ Κορινθίου καὶ κόρης Κορινθίας ἐπιγενομένων· καὶ σκιαγραφίας\nμὲν εὑρεθείσης ὑπὸ Σαυρίου, ἵππον ἐν ἡλίῳ περιγράψαντος,\nγραφικῆς δὲ ὑπὸ Κράτωνος, ἐν πίνακι λελευκωμένῳ\nσκιὰς ἀνδρὸς καὶ γυναικὸς ἐναλείψαντος· ἀπὸ δὲ τῆς\nκόρης ἡ κοροπλαθικὴ εὑρέθη· ἐρωτικῶς γάρ τινος ἔχουσα περιέγραψεν\nαὐτοῦ κοιμωμένου ἐν τοίχῳ τὴν σκιάν, εἶθ᾿ ὁ πατήρ,\nἡσθεὶς ἀπαραλλάκτῳ οὔσῃ τῇ ὁμοιότητι, (κέραμον δὲ εἰργάζετο)\nἀναγλύψας τὴν περιγραφὴν πηλῷ προσανεπλήρωσεν· ὁ τύπος\nἔτι καὶ νῦν ἐν Κορίνθῳ σώζεται. Τούτοις δὲ ἐπιγενόμενοι Δαίδαλος\n\nκαὶ Θεόδωρος ὁ Μιλήσιος ἀνδριαντοποιητικὴν καὶ πλαστικὴν\nπροσεξεῦρον. Ὁ μὲν δὴ χρόνος ὀλίγος τοσοῦτος ταῖς εἰκόσι\nκαὶ τῇ περὶ τὰ εἴδωλα πραγματείᾳ, ὡς ἔχειν εἰπεῖν τὸν\nἑκάστου τεχνίτην θεοῦ. Τὸ μὲν γὰρ ἐν Ἐφέσῳ τῆς Ἀρτέμιδος\nκαὶ τὸ τῆς Ἀθηνᾶς (μᾶλλον δὲ Ἀθηλᾶς· Ἀθηλᾶ γὰρ ὡς οἱ\nμυστικώτερον, οὕτω γὰρ τὸ ἀπὸ τῆς ἐλαίας τὸ παλαιὸν) καὶ\nτὴν καθημένην Ἔνδοιος εἰργάσατο μαθητὴς Δαιδάλου, ὁ\nδὲ Πύθιος ἔργον Θεοδώρου καὶ Τηλεκλέους, καὶ ὁ Δήλιος καὶ\nἡ Ἄρτεμις Τεκταίου καὶ Ἀγγελίωνος τέχνη, ἡ δὲ ἐν Σάμῳ\n\nἭρα καὶ ἐν Ἄργει Σμίλιδος χεῖρες, καὶ Φειδίου τὰ λοιπὰ\nεἴδωλα, ἡ Ἀφροδίτη ἐν Κνίδῳ ἑταίρα Πραξιτέλους τέχνη, ὁ\nἐν Ἐπιδαύρῳ Ἀσκληπιὸς ἔργον Φειδίου. Συνελόντα φάναι,\nοὐδὲν αὐτῶν διαπέφευγεν τὸ μὴ ὑπ᾿ ἀνθρώπου γεγονέναι.\nΕἰ τοίνυν θεοί, τί οὐκ ἦσαν ἐξ ἀρχῆς; Τί δαί εἰσι νεώτεροι\nτῶν πεποιηκότων; Τί δαὶ ἔδει αὐτοῖς πρὸς τὸ γενέσθαι\nἀνθρώπων καὶ τέχνης; Γῆ ταῦτα καὶ λίθοι καὶ ὕλη καὶ περίεργος\nτέχνη.\n\nἘπεὶ τοίνυν φασί τινες εἰκόνας μὲν εἶναι ταύτας,\nθεοὺς δὲ ἐφ᾿ οἷς αἱ εἰκόνες, καὶ τὰς προσόδους ἃς ταύταις\n\nπροσίασι καὶ τὰς θυσίας ἐπ᾿ ἐκείνους ἀναφέρεσθαι καὶ εἰς ἐκείνους\nγίνεσθαι, μὴ εἶναί τε ἕτερον τρόπον τοῖς θεοῖς ἢ τοῦτον\nπροσελθεῖν (χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς), καὶ τοῦ ταῦθ᾿\nοὕτως ἔχειν τεκμήρια παρέχουσι τὰς ἐνίων εἰδώλων ἐνεργείας,\nφέρε ἐξετάσωμεν τὴν ἐπὶ τοῖς ὀνόμασι δύναμιν αὐτῶν. Δεήσομαι\nδὲ ὑμῶν, μέγιστοι αὐτοκρατόρων, πρὸ τοῦ λόγου ἀληθεῖς\nπαρεχομένῳ τοὺς λογισμοὺς συγγνῶναι· οὐ γὰρ προκείμενόν\nμοι ἐλέγχειν τὰ εἴδωλα, ἀλλὰ ἀπολυόμενος τὰς διαβολὰς\nλογισμὸν τῆς προαιρέσεως ἡμῶν παρέχω. Ἔχοιτε ἀφ᾿ ἑαυτῶν\nκαὶ τὴν ἐπουράνιον βασιλείαν ἐξετάζειν· ὡς γὰρ ὑμῖν πατρὶ\nκαὶ υἱῷ πάντα κεχείρωται, ἄνωθεν τὴν βασιλείαν εἰληφόσι (βασιλέως\n\nγὰρ ψυχὴ ἐν χειρὶ θεοῦ, φησὶ τὸ προφητικὸν πνεῦμα),\nοὕτως ἑνὶ τῷ θεῷ καὶ τῷ παρ᾿ αὐτοῦ λόγῳ υἱῷ νοουμένῳ ἀμερίστῳ\nπάντα ὑποτέτακται. Ἐκεῖνο τοίνυν σκέψασθέ μοι πρὸ\nτῶν ἄλλων. Οὐκ ἐξ ἀρχῆς, ὥς φασιν, ἦσαν οἱ θεοί, ἀλλ᾿\nοὕτως γέγονεν αὐτῶν ἕκαστος ὡς γινόμεθα ἡμεῖς. Καὶ τοῦτο\nπᾶσιν αὐτοῖς ξυμφωνεῖ· Ὁμήρου μὲν γὰρ λέγοντος·\n\nὨκεανόν τε, θεῶν γένεσιν, καὶ μητέρα Τηθύν,\nὈρφέως δὲ (ὃς καὶ τὰ ὀνόματα αὐτῶν πρῶτος ἐξεῦρε καὶ τὰς\nγενέσεις διεξῆλθε καὶ ὅσα ἑκάστοις πέπρακται εἶπε καὶ πεπίστευται\nπαρ᾿ αὐτοῖς ἀληθέστερον θεολογεῖν, ᾧ καὶ Ὅμηρος τὰ\nπολλὰ καὶ περὶ θεῶν μάλιστα ἕπεται) καὶ αὐτοῦ τὴν πρώτην\nγένεσιν αὐτῶν ἐξ ὕδατος συνιστάντος·\n\nὨκεανός, ὅσπερ γένεσις πάντεσσι τέτυκται.\nἮν γὰρ ὕδωρ ἀρχὴ κατ᾿ αὐτὸν τοῖς ὅλοις, ἀπὸ δὲ τοῦ ὕδατος\nἰλὺς κατέστη, ἐκ δὲ ἑκατέρων ἐγεννήθη ζῶον δράκων προσπεφυκυῖαν\nἔχων κεφαλὴν λέοντος, διὰ μέσου δὲ αὐτῶν θεοῦ\n\nπρόσωπον, ὄνομα Ἡρακλῆς καὶ Χρόνος. Οὗτος ὁ Ἡρακλῆς ἐγέννησεν\nὑπερμέγεθες ὠόν, ὃ συμπληρούμενον ὑπὸ βίας τοῦ γεγεννηκότος\nἐκ παρατριβῆς εἰς δύο ἐῤῥάγη· τὸ μὲν οὖν κατὰ κορυφὴν\nαὐτοῦ οὐρανὸς εἶναι ἐτελέσθη, τὸ δὲ κατενεχθὲν γῆ.\nΠροῆλθε δὲ καὶ θεὸς Γῆ διὰ σώματος· Οὐρανὸς δὲ Γῇ μιχθεὶς\nγεννᾷ θηλείας μὲν Κλωθώ, Λάχεσιν, Ἄτροπον, ἄνδρας δὲ\nἑκατόγχειρας Κόττυν, Γύγην, Βριάρεων, καὶ Κύκλωπας Βρόντην\nκαὶ Στερόπην καὶ Ἄργον· οὓς καὶ δήσας κατεταρτάρωσεν,\nἐκπεσεῖσθαι αὐτὸν ὑπὸ τῶν παίδων τῆς ἀρχῆς μαθών. Διὸ\nκαὶ ὀργισθεῖσα ἡ Γῆ τοὺς Τιτᾶνας ἐγέννησε.\n\nΚούρους δ᾿ οὐρανίωνας ἐγείνατο πότνια Γαῖα,\n\nΟὓς δὴ καὶ Τιτῆνας ἐπίκλησιν καλέουσιν,\n\nΟὕνεκα τισάσθην μέγαν Οὐρανὸν ἀστερόεντα.\n\nΑὕτη ἀρχὴ γενέσεως περὶ τοὺς κατ᾿ αὐτοὺς θεούς τε\nκαὶ τὸ πᾶν. Τί ἐκεῖνο τοίνυν; Ἕκαστον γὰρ τῶν τεθεολογημένων\nὡς τὴν ἀρχὴν ὄν νοεῖται. Εἰ γὰρ γεγόνασιν οὐκ ὄντες,\nὡς οἱ περὶ αὐτῶν θεολογοῦντες λέγουσιν, οὐκ εἰσίν. Ἢ γὰρ\nἀγένητόν τι καὶ ἔστιν ἀΐδιον, ἢ γενητὸν καὶ φθατόν ἐστι.\nΚαὶ οὐκ ἐγὼ μὲν οὕτως, ἑτέρως δὲ οἱ φιλόσοφοι. Τί τὸ ὂν\nἀεί, γένεσίν τε οὐκ ἔχον, ἢ τί τὸ γενόμενον μέν, ὂν δὲ οὐδέποτε;\nΠερὶ νοητοῦ καὶ αἰσθητοῦ διαλεγόμενος ὁ Πλάτων τὸ\nμὲν ἀεὶ ὄν, τὸ νοητόν, ἀγένητον εἶναι διδάσκει, τὸ δὲ οὐκ ὄν,\n\nτὸ αἰσθητόν, γενητόν, ἀρχόμενον εἶναι καὶ παυόμενον. Τούτῳ\nκαὶ οἱ ἀπὸ τῆς στοᾶς τῷ λόγῳ ἐκπυρωθήσεσθαι τὰ πάντα καὶ\nπάλιν ἔσεσθαί φασιν, ἑτέραν ἀρχὴν τοῦ κόσμου λαβόντος. Εἰ\nδέ, καίτοι δισσοῦ αἰτίου κατ᾿ αὐτοὺς ὄντος, τοῦ μὲν δραστηρίου\nκαὶ καταρχομένου, καθὸ ἡ πρόνοια, τοῦ δὲ πάσχοντος\nκαὶ τρεπομένου, καθὸ ἡ ὕλη, ἀδύνατον δέ ἐστι καὶ προνοούμενον\nἐπὶ ταὐτοῦ μεῖναι τὸν κόσμον γενόμενον, πῶς ἡ\nτούτων μένει σύστασις, οὐ φύσει ὄντων ἀλλὰ γενομένων;\nΤί δὲ τῆς ὕλης κρείττους οἱ θεοί, τὴν σύστασιν ἐξ ὕδατος ἔχοντες;\nἈλλ᾿ οὐδὲ κατ᾿ αὐτοὺς ὕδωρ τοῖς πᾶσιν ἀρχή. Ἔκ τε\nἁπλῶν καὶ μονοειδῶν τί ἄν συστῆναι στοιχείων δύναιτο;\nΔεῖ δὲ καὶ τῇ ὕλῃ τεχνίτου καὶ ὕλης τῷ τεχνίτῃ. Ἢ πῶς\nἂν γένοιτο τὰ ἐκτυπώματα χωρὶς τῆς ὕλης ἢ τοῦ τεχνίτου; Οὔτε\nπρεσβυτέραν λόγον ἔχει εἶναι τὴν ὕλην τοῦ θεοῦ· τὸ γὰρ ποιητικὸν\nαἴτιον προκατάρχειν τῶν γινομένων ἀνάγκη.\n\nΕἰ μὲν οὖν μέχρι τοῦ φῆσαι γεγονέναι τοὺς θεοὺς καὶ\nἐξ ὕδατος τὴν σύστασιν ἔχειν τὸ ἀπίθανον ἦν αὐτοῖς τῆς θεολογίας,\nἐπιδεδειχὼς ὅτι οὐδὲν γενητὸν ὃ οὐ καὶ διαλυτόν, ἐπὶ\nτὰ λοιπὰ ἄν παρεγενόμην τῶν ἐγκλημάτων. Ἐπεὶ δὲ τοῦτο\n\nμὲν διατεθείκασιν αὐτῶν τὰ σώματα· τὸν μὲν Ἡρακλέα ὅτι θεὸς\nδράκων ἑλικτός, τοὺς δὲ ἑκατόγχειρας εἰπόντες, καὶ τὴν θυγατέρα\nτοῦ Διός, ἣν ἐκ τῆς μητρὸς Ῥέας ἢ Δήμητρος αὐτῆς\nἐπαιδοποιήσατο, δύο μὲν κατὰ φύσιν εἶπον ἔχειν ὀφθαλμοὺς καὶ\nἐπὶ τῷ μετώπῳ δύο καὶ προτομὴν κατὰ τὸ ὄπισθεν τοῦ τραχήλου\nμέρος, ἔχειν δὲ καὶ κέρατα, διὸ καὶ τὴν Ῥέαν φοβηθεῖσαν τὸ\nτῆς παιδὸς τέρας φυγεῖν, οὐκ ἐφεῖσαν αὐτῇ τὴν θηλήν, ἔνθεν\n\nμυστικῶς μὲν Ἀθηλᾶ κοινῶς δὲ Φερσεφόνη καὶ Κόρη κέκληται,\nοὐχ ἡ αὐτὴ οὖσα τῇ Ἀθηνᾷ τῇ ἀπὸ τῆς κόρης λεγομένῃ·\nτοῦτο δὲ τὰ πραχθέντα ἐπ᾿ ἀκριβὲς αὐτοῖς ὡς οἴονται διεξεληλύθασι·\nΚρόνος μὲν ὡς ἐξέτεμε τὰ αἰδοῖα τοῦ πατρὸς καὶ κατέῤῥιψεν\nαὐτὸν ἀπὸ τοῦ ἅρματος καὶ ὡς ἐτεκνοκτόνει καταπίνων\nτῶν παίδων τοὺς ἄρσενας, Ζεὺς δὲ ὅτι τὸν μὲν πατέρα\nδήσας κατεταρτάρωσε, καθὰ καὶ τοὺς υἱεῖς ὁ Οὐρανός, καὶ\nπρὸς Τιτᾶνας περὶ τῆς ἀρχῆς ἐπολέμησε, καὶ ὅτι τὴν μητέρα\nῬέαν ἀπαγορεύουσαν αὐτοῦ τὸν γάμον ἐδίωκε, δρακαίνης δ᾿\nαὐτῆς γενομένης καὶ αὐτὸς εἰς δράκοντα μεταβαλὼν συνδήσας\nαὐτὴν τῷ καλουμένῳ Ἡρακλειωτικῷ ἅμματι ἐμίγη, τοῦ σχήματος\nτῆς μίξεως σύμβολον ἡ τοῦ Ἑρμοῦ ῥάβδος, εἶθ᾿ ὅτι\nΦερσεφόνῃ τῇ θυγατρὶ ἐμίγη βιασάμενος καὶ ταύτην ἐν δράκοντος\nσχήματι, ἐξ ἧς παῖς Διόνυσος αὐτῷ· ἀνάγκη κἂν τοσοῦτον\nεἰπεῖν· Τί τὸ σεμνὸν ἢ χρηστὸν τῆς τοιαύτης ἱστορίας,\n\nἵνα πιστεύσωμεν θεοὺς εἶναι τὸν Κρόνον, τὸν Δία, τὴν Κόρην,\nτοὺς λοιπούς; Αἱ διαθέσεις τῶν σωμάτων; Καὶ τίς ἂν ἄνθρωπος\nκεκριμένος καὶ ἐν θεωρίᾳ γεγονὼς ὑπὸ θεοῦ γεννηθῆναι\nπιστεύσαι ἔχιδναν (Ὀρφεύς·\n\nἊν δὲ Φάνης ἄλλην γενεὴν τεκνώσατο δεινὴν\n\nΝηδύος ἐξ ἱερῆς, προσιδεῖν φοβερωπὸν ἔχιδναν,\n\nἮς χαῖται μὲν ἀπὸ κρατὸς καλόν τε πρόσωπον\n\nἮν ἐσιδεῖν, τὰ δὲ λοιπὰ μέρη φοβεροῖο δράκοντος\n\nΑὐχένος ἐξ ἄκρου.)\nἢ αὐτὸν τὸν Φάνητα δέξαιτο, θεὸν ὄντα πρωτόγονον (οὗτος\nγάρ ἐστιν ὁ ἐκ τοῦ ὠοῦ προχυθείς), ἢ σῶμα ἢ σχῆμα ἔχειν\nδράκοντος, ἢ καταποθῆναι ὑπὸ τοῦ Διός, ὅπως ὁ Ζεὺς\nἀχώρητος γένοιτο; Εἰ γὰρ μηδὲν διενηνόχασι τῶν φαυλοτάτων\nθηρίων (δῆλον γὰρ ὅτι ὑποδιαλλάσσειν δεῖ τῶν γηΐνων καὶ\n\nτῶν ἀπὸ τῆς ὕλης ἀποκρινομένων τὸ θεῖον), οὐκ εἰσὶ θεοί.\nΤί δαὶ καὶ πρόσιμεν αὐτοῖς, ὧν κτηνῶν μὲν δίκην ἔχει ἡ γένεσις,\nαὐτοὶ δὲ θηριόμορφοι καὶ δυσειδεῖς;\n\nΚαίτοι εἰ σαρκοειδεῖς μόνον ἔλεγον αὐτοὺς καὶ αἷμα\nἔχειν καὶ σπέρμα καὶ πάθη ὀργῆς καὶ ἐπιθυμίας, καὶ τότε ἔδει\nλῆρον καὶ γέλωτος λόγους τούτους νομίζειν· οὔτε γὰρ ὀργὴ οὔτε\nἐπιθυμία καὶ ὄρεξις οὐδὲ παιδοποιὸν σπέρμα ἐν τῷ θεῷ. Ἔστωσαν\nτοίνυν σαρκοειδεῖς, ἀλλὰ κρείττους μὲν θυμοῦ καὶ ὀργῆς,\nἵνα μὴ Ἀθηνᾶ μὲν βλέπηται\n\nΣκυζομένη Διῒ πατρί, χόλος δέ μιν ἄγριος αἱρεῖ,\nἭρα δὲ θεωρῆται·\n\nἭρῃ δ᾿ οὐκ ἔχαδε στῆθος χόλον, ἀλλὰ προσηύδα.\nΚρείττους δὲ λύπης·\n\nὪ πόποι, ἦ φίλον ἄνδρα διωκόμενον περὶ τεῖχος\n\nὈφθαλμοῖσιν ὁρῶμαι· ἐμὸν δ᾿ ὀλοφύρεται ἦτορ.\nἘγὼ μὲν γὰρ καὶ ἀνθρώπους ἀμαθεῖς καὶ σκαιοὺς λέγω τοὺς\nὀργῇ καὶ λύπῃ εἴκοντας. Ὅταν δὲ ὁ πατὴρ ἀνδρῶν τε θεῶν\nτε ὀδύρηται μὲν τὸν υἱόν,\n\nΑἲ αἲ ἐγών, ὅτε μοι Σαρπηδόνα φίλτατον ἀνδρῶν\n\nΜοῖρ᾿ ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμῆναι!\n\nἀδυνατῇ δὲ ὀδυρόμενος τοῦ κινδύνου ἐξαρπάσαι,\n\nΣαρπηδὼν Διὸς υἱός, ὁ δ᾿ οὐδ᾿ ᾧ παιδὶ ἀμύνει,\nτίς οὐκ ἂν τοὺς ἐπὶ τοῖς τοιούτοις μύθοις φιλοθέους, μᾶλλον\nδὲ ἀθέους, τῆς ἀμαθίας καταμέμψοιτο; Ἔστωσαν σαρκοειδεῖς,\nἀλλὰ μὴ τιτρωσκέσθω μηδὲ Ἀφροδίτη ὑπὸ Διομήδους τὸ\nσῶμα,\n\nΟὖτά με Τυδέος υἱὸς ὑπέρθυμος Διομήδης,\nἢ ὑπὸ Ἄρεως τὴν ψυχήν,\n\nὩς ἐμὲ χωλὸν ἐόντα Διὸς θυγάτηρ Ἀφροδίτη\n\nΑἰὲν ἀτιμάζει, φιλέει δ᾿ ἀΐδηλον Ἄρηα.\n\n— — Διὰ δὲ χρόα καλὸν ἔδαψεν.\nὉ δεινὸς ἐν πολέμοις, ὁ σύμμαχος κατὰ Τιτάνων τοῦ Διός,\nἀσθενέστερος Διομήδους φαίνεται.\n\nΜαίνετο δ᾿ ὡς ὅτ᾿ Ἄρης ἐγχέσπαλος —.\nΣιώπησον Ὅμηρε, θεὸς οὐ μαίνεται. Σὺ δέ μοι καὶ μιαιφόνον\nκαὶ βροτολοιγόν,\n\nἌρες, Ἄρες βροτολοιγέ, μιαιφόνε,\nδιηγῇ τὸν θεόν, καὶ τὴν μοιχείαν αὐτοῦ διέξει καὶ τὰ δεσμά·\n\nΤὼ δ᾿ ἐς δέμνια βάντε κατέδραθον, ἀμφὶ δὲ δεσμοὶ\n\nΤεχνήεντες ἔχυντο πολύφρονος Ἡφαίστοιο,\n\nΟὐδέ τι κινῆσαι μελέων ἦν.\nΟὐ καταβάλλουσι τὸν πολὺν τοῦτον ἀσεβῆ λῆρον περὶ τῶν\nθεῶν; Οὐρανὸς ἐκτέμνεται, δεῖται καὶ καταταρταροῦται Κρόνος,\nἐπανίστανται Τιτᾶνες, Στὺξ ἀποθνήσκει κατὰ τὴν μάχην·\nἤδη καὶ θνητοὺς αὐτοὺς δεικνύουσιν· ἐρῶσιν ἀλλήλων, ἐρῶσιν\nἀνθρώπων.\n\nΑἰνείας, τὸν ὑπ᾿ Ἀγχίσῃ τέκε δῖ᾿ Ἀφροδίτη,\n\nἼδης ἐν κνημοῖσι θεὰ βροτῷ εὐνηθεῖσα.\nΟὐκ ἐρῶσιν; Οὐ πάσχουσιν; Ἦ γὰρ θεοί, καὶ οὐχ ἅψεται αὐτῶν\nἐπιθυμία! Κἂν σάρκα θεὸς κατὰ θείαν οἰκονομίαν λάβῃ,\nἤδη δοῦλός ἐστιν ἐπιθυμίας;\n\nΟὐ γὰρ πώποτέ μ᾿ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς\n\nΘυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν·\n\nΟὐδ᾿ ὁπότ᾿ ἠρασάμην Ἰξιονίης ἀλόχοιο,\n\nΟὐδ᾿ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης,\n\nΟὐδ᾿ ὅτε Φοίνικος κούρης τηλεκλειτοῖο,\n\nΟὐδ᾿ ὅτε περ Σεμέλης, οὐδ᾿ Ἀλκμήνης ἐνὶ Θήβῃ,\n\nΟὐδ᾿ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης,\n\nΟὐδ᾿ ὅτε περ Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς.\n\nΓενητός ἐστι, φθαρτός ἐστιν, οὐδὲν ἔχων θεοῦ. Ἀλλὰ καὶ θητεύουσιν\nἀνθρώποις·\n\nὮ δώματ᾿ Ἀδμήτει᾿, ἐν οἷς ἔτλην ἐγὼ\n\nΘῆσσαν τράπεζαν αἰνέσαι, θεός περ ὤν·\nκαὶ βουκολοῦσιν·\n\nἘλθὼν δ᾿ ἐς αἶαν τήνδ᾿ ἐβουφόρβουν ξένῳ,\n\nΚαὶ τόνδ᾿ ἔσωζον οἶκον.\nΟὐκοῦν κρείττων Ἄδμητος τοῦ θεοῦ. Ὦ μάντι καὶ σοφὲ καὶ\nπροειδὼς τοῖς ἄλλοις τὰ ἐσόμενα, οὐκ ἐμαντεύσω τοῦ ἐρωμένου\nτὸν φόνον, ἀλλὰ καὶ ἔκτεινας αὐτοχειρὶ τὸν φίλον.\n\nΚἀγὼ τὸ Φοίβου θεῖον ἀψευδὲς στόμα\n\nἬλπιζον εἶναι, μαντικῇ βρύον τέχνῃ.\n(ὡς ψευδόμαντιν κακίζει τὸν Ἀπόλλω ὁ Αἰσχύλος)\n\nὉ δ᾿ αὐτὸς ὑμνῶν, αὐτὸς ἐν θοίνῃ παρών,\n\nΑὐτὸς τάδ᾿ εἰπών, αὐτός ἐστιν ὁ κτανὼν\n\nΤὸν παῖδα τὸν ἐμόν.\n\nἈλλὰ ταῦτα μὲν ἴσως. πλάνη ποιητική, φυσικὸς δέ\nτις ἐπ᾿ αὐτοῖς καὶ τοιοῦτος λόγος·\n\nΖεὺς ἀργὴς (ὥς φησιν Ἐμπεδοκλῆς) Ἥρη τε φερέσβιος ἠδ᾿\n\nἈϊδωνεὺς\n\nΝῆστίς θ᾿, ἣ δακρύοις τέγγει κρούνωμα βρότειον.\n\nΕἰ τοίνυν Ζεὺς μὲν τὸ πῦρ, Ἥρα δὲ ἡ γῆ καὶ ὁ ἀὴρ Ἀϊδωνεὺς\nκαὶ τὸ ὕδωρ Νῆστις, στοιχεῖα δὲ ταῦτα, τὸ πῦρ τὸ ὕδωρ\nὁ ἀήρ, οὐδεὶς αὐτῶν θεός, οὔτε Ζεὺς οὔτε Ἥρα οὔτε Ἀϊδωνεύς·\nἀπὸ γὰρ τῆς ὕλης διακριθείσης ὑπὸ τοῦ θεοῦ ἡ τούτων σύστασίς\nτε καὶ γένεσις·\n\nΠῦρ καὶ ὕδωρ καὶ γαῖα καὶ ἠέρος ἤπιον ὕψος,\n\nΚαὶ φιλίη μετὰ τοῖσιν.\nἍ χωρὶς τῆς φιλίας οὐ δύναται μένειν, ὑπὸ τοῦ νείκους συγχεόμενα,\nπῶς ἄν οὖν εἴποι τις ταῦτα εἶναι θεούς; Ἀρχικὸν ἡ\nφιλία κατὰ τὸν Ἐμπεδοκλέα, ἀρχόμενα τὰ συγκρίματα, τὸ δὲ\nἀρχικὸν κύριον· ὥστε, ἐὰν μίαν καὶ τὴν αὐτὴν τοῦ τε ἀρχομένου\nκαὶ τοῦ ἄρχοντος δύναμιν θῶμεν, λήσομεν ἑαυτοὺς ἰσότιμον\nτὴν ὕλην τὴν φθαρτὴν καὶ ῥευστὴν καὶ μεταβλητὴν τῷ\nἀγενήτῳ καὶ ἀϊδίῳ καὶ διαπαντὸς συμφώνῳ ποιοῦντες θεῷ.\n\nΖεὺς ἡ ζέουσα οὐσία κατὰ τοὺς Στωϊκούς, Ἥρα ὁ ἀήρ, καὶ\nτοῦ ὀνόματος εἰ αὐτὸ αὐτῷ ἐπισυνάπτοιτο συνεκφωνουμένου,\nΠοσειδῶν ἡ πόσις. Ἄλλοι δὲ ἄλλως φυσιολογοῦσιν· οἱ μὲν\nγὰρ ἀέρα διφυῆ ἀρσενόθηλυν τὸν Δία λέγουσιν, οἱ δὲ καιρὸν εἰς\nεὐκρασίαν τρέποντα τὸν χρόνον, διὸ καὶ μόνος Κρόνον διέφυγεν.\nἈλλ᾿ ἐπὶ μὲν τῶν ἀπὸ τῆς στοᾶς ἔστιν εἰπεῖν· εἰ ἕνα τὸν ἀνωτάτω\nθεὸν ἀγένητόν τε καὶ ἀΐδιον νομίζετε, συγκρίματα δὲ\nἴσα ἡ τῆς ὕλης ἀλλαγή, καὶ τὸ πνεῦμα τοῦ θεοῦ διὰ τῆς\nὕλης κεχωρηκὸς κατὰ τὰς παραλλάξεις αὐτῆς ἄλλο καὶ ἄλλο ὄνομα\nμεταλαγχάνειν φατέ, σῶμα μὲν τὰ εἴδη τῆς ὕλης τοῦ θεοῦ\nγενήσεται, φθειρομένων δὲ τῶν στοιχείων κατὰ τὴν ἐκπύρωσιν\nἀνάγκη συμφθαρῆναι ὁμοῦ τοῖς εἴδεσι τὰ ὀνόματα, μόνου\nμένοντος τοῦ πνεύματος τοῦ θεοῦ. Ὧν οὖν σωμάτων φθαρτὴ\n\nἡ κατὰ τὴν ὕλην παραλλαγή, τίς ἄν ταῦτα πιστεύσαι θεούς;\nΠρὸς δὲ τοὺς λέγοντας τὸν μὲν Κρόνον χρόνον, τὴν δὲ Ῥέαν\nγῆν, τὴν μὲν συλλαμβάνουσαν ἐκ τοῦ Κρόνου καὶ ἀποτίκτουσαν,\nἔνθεν καὶ μήτηρ νομίζεται πάντων, τὸν δὲ γεννῶντα\nκαὶ καταναλίσκοντα, καὶ εἶναι τὴν μὲν τομὴν τῶν ἀναγκαίων\nὁμιλίαν τοῦ ἄρσενος πρὸς τὸ θῆλυ, τέμνουσαν καὶ\nκαταβάλλουσαν σπέρμα εἰς μήτραν καὶ γεννῶσαν ἄνθρωπον,\nἐν ἑαυτῷ τὴν ἐπιθυμίαν, ὅ ἐστιν Ἀφροδίτη, ἔχοντα, τὴν\nδὲ μανίαν τοῦ Κρόνου τροπὴν καιροῦ φθείρουσαν ἔμψυχα\nκαὶ ἄψυχα, τὰ δὲ δεσμὰ καὶ τὸν τάρταρον χρόνον ὑπὸ καιρῶν\nτρεπόμενον καὶ ἀφανῆ γινόμενον, πρὸς τοίνυν τούτους\nφαμέν· εἴτε χρόνος ἐστὶν ὁ Κρόνος, μεταβάλλει, εἴτε καιρός,\nτρέπεται, εἴτε σκότος ἢ πάγος ἢ οὐσία ὑγρά, οὐδὲν αὐτῶν μένει·\nτὸ δὲ θεῖον καὶ ἀθάνατον καὶ ἀκίνητον καὶ ἀναλλοίωτον·\nοὔτε ἄρα ὁ Κρόνος οὔτε τὸ ἐπ᾿ αὐτῷ εἴδωλον θεός. Περὶ\nδὲ τοῦ Διός, εἰ μὲν ἀήρ ἐστι γεγονὼς ἐκ Κρόνου, οὗ τὸ μὲν\nἄρσεν ὁ Ζεύς, τὸ δὲ θῆλυ Ἥρα (διὸ καὶ ἀδελφὴ καὶ γυνή),\nἀλλοιοῦται, εἰ δὲ καιρός, τρέπεται· οὔτε δὲ μεταβάλλει οὔτε μεταπίπτει\nτὸ θεῖον. Τί δεῖ πλέον λέγοντα ἐνοχλεῖν ὑμῖν, οἳ ἄμεινον\nτὰ παρ᾿ ἑκάστοις τῶν πεφυσιολογηκότων οἴδατε, ἢ οἷα περὶ τῆς\nφύσεως ἐνόησαν οἱ συγγραψάμενοι, ἢ ἅ περὶ τῆς Ἀθηνᾶς ἣν\n\nφρόνησιν διὰ πάντων διήκουσάν φασιν, ἢ περὶ τῆς Ἴσιδος\nἣν φύσιν αἰῶνος, ἐξ ἧς πάντες ἔφυσαν καὶ δι᾿ ἧς πάντες εἰσί,\nλέγουσιν, ἢ περὶ τοῦ Ὀσίριδος οὗ σφαγέντος ὑπὸ Τυφῶνος\nτοῦ ἀδελφοῦ μετ᾿ Ὤρου τοῦ υἱοῦ ἡ Ἶσις ζητοῦσα τὰ\nμέλη καὶ εὑροῦσα ἤσκησεν εἰς ταφήν, ἣ ταφὴ ἕως νῦν Ὀσιριακὴ\nκαλεῖται; Ἄνω γὰρ καὶ κάτω περὶ τὰ εἴδη τῆς ὕλης\nστρεφόμενοι ἀποπίπτουσι τῷ λόγῳ θεωρητοῦ θεοῦ, τὰ δὲ στοιχεῖα\nκαὶ τὰ μόρια αὐτῶν θεοποιοῦσιν, ἄλλοτε ἄλλα ὀνόματα αὐτοῖς\nτιθέμενοι, τὴν μὲν τοῦ σίτου σπορὰν Ὄσιριν (ὅθεν φασὶ μυστικῶς\nἐπὶ τῇ ἀνευρέσει τῶν μελῶν ἢ τῶν καρπῶν ἐπιλεχθῆναι\n\nτῇ Ἴσιδι· Εὑρήκαμεν, συγχαίρομεν!), τὸν δὲ τῆς ἀμπέλου\nκαρπὸν Διόνυσον, καὶ Σεμέλην αὐτὴν τὴν ἄμπελον, καὶ κεραυνὸν\nτὴν τοῦ ἡλίου φλόγα. Καίτοι γε πάντα μᾶλλον ἢ\nθεολογοῦσιν οἱ τοὺς μύθους θεοποιοῦντες, οὐκ εἰδότες ὅτι οἷς\nἀπολογοῦνται ὑπὲρ τῶν θεῶν τοὺς ἐπ᾿ αὐτοῖς λόγους βεβαιοῦσι.\nΤί ἡ Εὐρώπη καὶ ὁ Ταῦρος καὶ ὁ Κύκνος καὶ ἡ Λήδα πρὸς\nγῆν καὶ ἀέρα, ἵν᾿ ἡ πρὸς ταύτας μιαρὰ τοῦ Διὸς μῖξις ᾖ γῆς\nκαὶ ἀέρος; Ἀλλ᾿ ἀποπίπτοντες τοῦ μεγέθους τοῦ θεοῦ καὶ\nὑπερκύψαι τῷ λόγῳ (οὐ γὰρ ἔχουσι συμπάθειαν εἰς τὸν οὐράνιον\nτόπον) οὐ δυνάμενοι ἐπὶ τὰ εἴδη τῆς ὕλης συντετήκασιν,\nκαὶ καταπίπτοντες τὰς τῶν στοιχείων τροπὰς θεοποιοῦσιν· ὅμοιον\nεἰ καὶ ναῦν τις, ἐν ᾗ ἔπλευσεν, ἀντὶ τοῦ κυβερνήτου ἄγοι.\nὩς δὲ οὐδὲν πλέον νεώς, κἂν ᾖ πᾶσιν ἠσκημένη, μὴ ἐχούσης\nτὸν κυβερνήτην, οὐδὲ τῶν στοιχείων ὄφελος διακεκοσμημένων\n\nδίχα τῆς παρὰ τοῦ θεοῦ προνοίας. Ἥ τε γὰρ ναῦς καθ᾿ ἑαυτὴν\nοὐ πλευσεῖται, τά τε στοιχεῖα χωρὶς τοῦ δημιουργοῦ οὐ\nκινηθήσεται.\n\nΕἴποιτε ἂν οὖν συνέσει πάντας ὑπερέχοντες· Τίνι\nοὖν τῷ λόγῳ ἔνια τῶν εἰδώλων ἐνεργεῖ, εἰ μή εἰσι θεοὶ ἐφ᾿ οἷς\nἱδρυόμεθα τὰ ἀγάλματα; Οὐ γὰρ εἰκὸς τὰς ἀψύχους καὶ ἀκινήτους\nεἰκόνας καθ᾿ ἑαυτὰς ἰσχύειν χωρὶς τοῦ κινοῦντος. Τὸ μὲν\nδὴ κατὰ τόπους καὶ πόλεις καὶ ἔθνη γίνεσθαί τινας ἐπ᾿ ὀνόματι\nεἰδώλων ἐνεργείας οὐδ᾿ ἡμεῖς ἀντιλέγομεν· οὐ μήν, εἰ\nὠφελήθησάν τινες καὶ αὖ ἐλυπήθησαν ἕτεροι, θεοὺς νομιοῦμεν\nτοὺς ἐφ᾿ ἑκάτερα ἐνεργήσαντας. Ἀλλὰ καὶ ᾧ λόγῳ νομίζετε\nἰσχύειν τὰ εἴδωλα, καὶ τίνες οἱ ἐνεργοῦντες, ἐπιβατεύοντες αὐτῶν\nτοῖς ὀνόμασιν, ἐπ᾿ ἀκριβὲς ἐξητάκαμεν. Ἀναγκαῖον δέ μοι,\nμέλλοντι δεικνύειν τίνες οἱ ἐπὶ τοῖς εἰδώλοις ἐνεργοῦντες καὶ\nὅτι μὴ θεοί, προσχρήσασθαί τισι καὶ τῶν ἀπὸ φιλοσοφίας μάρτυσι.\nΠρῶτος Θαλῆς διαιρεῖ, ὡς οἱ τὰ ἐκείνου ἀκριβοῦντες\n\nμνημονεύουσιν, εἰς θεόν, εἰς δαίμονας, εἰς ἥρωας. Ἀλλὰ θεὸν μὲν\nτὸν νοῦν τοῦ κόσμου ἄγει, δαίμονας δὲ οὐσίας νοεῖ ψυχικάς, καὶ\nἥρωας τὰς κεχωρισμένας ψυχὰς τῶν ἀνθρώπων, ἀγαθοὺς μὲν τὰς\nἀγαθάς, κακοὺς δὲ τὰς φαύλας. Πλάτων δέ, τὰ ἄλλα ἐπέχων, καὶ\nαὐτὸς εἴς τε τὸν ἀγένητον θεὸν καὶ τοὺς ὑπὸ τοῦ ἀγενήτου\nεἰς κόσμον τοῦ οὐρανοῦ γεγονότας, τούς τε πλάνητας καὶ τοὺς\nἀπλανεῖς ἀστέρας, καὶ εἰς δαίμονας τέμνει· περὶ ὧν δαιμόνων\nαὐτὸς ἀπαξιῶν λέγειν τοῖς περὶ αὐτῶν εἰρηκόσιν προσέχειν\nἀξιοῖ. Περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν καὶ γνῶναι τὴν\nγένεσιν μεῖζον ἢ καθ᾿ ἡμᾶς, πειστέον δὲ τοῖς εἰρηκόσιν ἔμπροσθεν,\nἐγγόνοις μὲν θεῶν οὖσιν ὡς ἔφασαν, σαφῶς γέ που\nτοὺς ἑαυτῶν προγόνους εἰδότων· ἀδύνατον οὖν θεῶν παισὶν\nἀπιστεῖν, κἄνπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγωσιν,\nἀλλὰ ὡς οἰκεῖα φασκόντων ἀπαγγέλλειν ἑπομένους τῷ\nνόμῳ πιστευτέον. Οὕτως οὖν κατ᾿ ἐκείνους καὶ ἡμῖν ἡ γένεσις\nπερὶ αὐτῶν τῶν θεῶν ἐχέτω καὶ λεγέσθω. Γῆς τε καὶ Οὐρανοῦ\n\nπαῖδες Ὠκεανός τε καὶ Τηθὺς ἐγεννήθησαν, τούτων δὲ\nΦόρκος Κρόνος τε καὶ Ῥέα καὶ ὅσοι μετὰ τούτων, ἐκ δὲ Κρόνου\nτε καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες, οὓς ἴσμεν πάντας\nἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους.\nἎρ᾿ οὖν ὁ τὸν ἀΐδιον νοῦν καὶ λόγῳ καταλαμβανόμενον περινοήσας\nθεὸν καὶ τὰ ἐπισυμβεβηκότα αὐτῷ ἐξειπών, τὸ ὄντως\nὄν, τὸ μονοφυές, τὸ ἀγαθὸν ἀπ᾿ αὐτοῦ ἀποχεόμενον, ὅπερ ἐστὶν\nἀλήθεια, καὶ περὶ πρώτης δυνάμεως, καὶ ὡς περὶ τὸν πάντων\nβασιλέα πάντα ἐστὶ καὶ ἐκείνου ἕνεκεν πάντα, καὶ ἐκεῖνο αἴτιον\nπάντων, καὶ περὶ δύο καὶ τρία, δεύτερον δὲ περὶ τὰ δεύτερα, καὶ\nτρίτον περὶ τὰ τρίτα, περὶ τῶν ἐκ τῶν αἰσθητῶν γῆς τε καὶ οὐρανοῦ\nλεγομένων γεγονέναι μεῖζον ἢ καθ᾿ ἑαυτὸν τἀληθὲς μαθεῖν\nἐνόμισεν; Ἦ οὐκ ἔστιν εἰπεῖν. Ἀλλ᾿ ἐπεὶ ἀδύνατον γεννᾶν\nκαὶ ἀποκυΐσκεσθαι θεοὺς ἐνόμισεν, ἑπομένων τοῖς γινομένοις\nτελῶν, καί, τὸ τούτου ἀδυνατώτερον, μεταπεῖσαι τοὺς πολλοὺς\nἀβασανίστως τοὺς μύθους παραδεχομένους, διὰ ταῦτα μεῖζον\nἢ καθ᾿ ἑαυτὸν γνῶναι καὶ εἰπεῖν ἔφη περὶ τῆς τῶν ἄλλων\nδαιμόνων γενέσεως, οὔτε μαθεῖν οὔτε ἐξειπεῖν γεννᾶσθαι θεοὺς\n\nδυνάμενος. Καὶ τὸ εἰρημένον αὐτῷ· Ὁ δὴ μέγας ἡγεμὼν\nἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται διακοσμῶν\nπάντα καὶ ἐπιμελούμενος, τῷ δὲ ἕπεται στρατιὰ θεῶν\nτε καὶ δαιμόνων· οὐκ ἐπὶ τοῦ ἀπὸ Κρόνου λεγομένου ἔχει\nΔιός. Ἔστι γὰρ ἐν τούτῳ ὄνομα τῷ ποιητῇ τῶν ὅλων. Δηλοῖ\nδὲ καὶ αὐτὸς ὁ Πλάτων· ἑτέρῳ σημαντικῷ προσειπεῖν αὐτὸν\nοὐκ ἔχων τῷ δημώδει ὀνόματι, οὐχ ὡς ἰδίῳ τοῦ θεοῦ ἀλλ᾿ εἰς\nσαφήνειαν, ὅτι μὴ δυνατὸν εἰς πάντας φέρειν κατὰ δύναμιν\nτὸν θεόν, προσεχρήσατο, ἐπικατηγορήσας τὸ μέγας, ἵνα διαστείλῃ\nτὸν οὐράνιον ἀπὸ τοῦ χαμᾶθεν, τὸν ἀγένητον ἀπὸ τοῦ γενητοῦ,\nτοῦ νεωτέρου μὲν οὐρανοῦ καὶ γῆς, νεωτέρου δὲ Κρητῶν,\nοἳ ἐξέκλεψαν αὐτὸν μὴ ἀναιρεθῆναι ὑπὸ τοῦ πατρός.\n\nΤί δαὶ δεῖ πρὸς ὑμᾶς πάντα λόγον κεκινηκότας ἢ ποιητῶν\nμνημονεύειν ἢ καὶ ἑτέρας δόξας ἐξετάζειν, τοσοῦτον εἰπεῖν\nἔχοντι· Εἰ μὴ καὶ ποιηταὶ καὶ φιλόσοφοι ἕνα μὲν εἶναι ἐπεγίνωσκον\n\nθεόν, περὶ δὲ τούτων οἱ μὲν ὡς περὶ δαιμόνων, οἱ δὲ\nὡς περὶ ὕλης, οἱ δὲ ὡς περὶ ἀνθρώπων γενομένων ἐφρόνουν,\nἡμεῖς γε ἂν εἰκότως ἐξενηλατούμεθα, διαιρετικῷ λόγῳ καὶ περὶ\nθεοῦ καὶ ὕλης καὶ περὶ τῆς τούτων αὐτῶν οὐσίας κεχρημένοι;\nὩς γὰρ θεόν φαμεν καὶ υἱὸν τὸν λόγον αὐτοῦ καὶ πνεῦμα\nἅγιον, ἑνούμενα μὲν κατὰ δύναμιν τὸν πατέρα τὸν υἱὸν τὸ\nπνεῦμα, ὅτι νοῦς λόγος σοφία ὁ υἱὸς τοῦ πατρός, καὶ ἀπόῤῥοια\nὡς φῶς ἀπὸ πυρὸς τὸ πνεῦμα, οὕτως καὶ ἑτέρας εἶναι δυνάμεις\nκατειλήμμεθα περὶ τὴν ὕλην ἀρχούσας καὶ δι᾿ αὐτῆς, μίαν\n\nμὲν τὴν ἀντίθεον, οὐχ ὅτι ἀντιδοξοῦν τί ἐστι τῷ θεῷ, ὡς τῇ\nφιλίᾳ τὸ νεῖκος κατὰ τὸν Ἐμπεδοκλέα καὶ τῇ ἡμέρᾳ νὺξ κατὰ\nτὰ φαινόμενα (ἐπεὶ κἂν εἰ ἀνθειστήκει τι τῷ θεῷ ἐπαύσατο\nτοῦ εἶναι, λυθείσης αὐτοῦ τῇ τοῦ θεοῦ δυνάμει καὶ ἰσχύϊ τῆς\nσυστάσεως), ἀλλ᾿ ὅτι τῷ τοῦ θεοῦ ἀγαθῷ, ὃ κατὰ συμβεβηκός\nἐστιν αὐτῷ καὶ συνυπάρχον, ὡς χρόα σώματι, οὗ ἄνευ οὐκ\nἔστιν (οὐχ ὡς μέρους ὄντος, ἀλλ᾿ ὡς κατ᾿ ἀνάγκην συνόντος\nπαρακολουθήματος, ἡνωμένου καὶ συγκεχρωσμένου, ὡς τῷ πυρὶ\nξανθῷ εἶναι καὶ τῷ αἰθέρι κυανῷ), ἐναντίον ἐστὶ τὸ περὶ\nτὴν ὕλην ἔχον πνεῦμα, γενόμενον μὲν ὑπὸ τοῦ θεοῦ, καθὸ οἱ\nλοιποὶ ὑπ᾿ αὐτοῦ γεγόνασιν ἄγγελοι, καὶ τὴν ἐπὶ τῇ ὕλῃ καὶ\nτοῖς τῆς ὕλης εἴδεσι πιστευσάμενον διοίκησιν. Τοῦτο γὰρ ἡ\n\nτῶν ἀγγέλων σύστασις, τῷ θεῷ ἐπὶ προνοίᾳ γεγονέναι τοῖς\nὑπ᾿ αὐτοῦ διακεκοσμημένοις, ἵνα τὴν μὲν παντελικὴν καὶ γενικὴν\nὁ θεὸς ἔχῃ τῶν ὅλων πρόνοιαν, τὴν δὲ ἐπὶ μέρους οἱ\nἐπ᾿ αὐτοῖς ταχθέντες ἄγγελοι. Ὡς δὴ καὶ ἐπὶ τῶν ἀνθρώπων,\nαὐθαίρετον καὶ τὴν ἀρετὴν καὶ τὴν κακίαν ἐχόντων (ἐπεὶ\nοὐκ ἂν οὔτ᾿ ἐτιμᾶτε τοὺς ἀγαθοὺς οὔτ᾿ ἐκολάζετε τοὺς πονηρούς,\nεἰ μὴ ἐπ᾿ αὐτοῖς ἦν καὶ ἡ κακία καὶ ἡ ἀρετή· καὶ οἱ μὲν\nσπουδαῖοι περὶ ἃ πιστεύονται ὑφ᾿ ὑμῶν, οἱ δὲ ἄπιστοι εὑρίσκονται),\nκαὶ τὸ κατὰ τοὺς ἀγγέλους ἐν ὁμοίῳ καθέστηκεν. Οἱ\n\nμὲν γὰρ ἄλλοι, αὐθαίρετοι δὴ οἷοι γεγόνασιν ὑπὸ τοῦ θεοῦ,\nἔμειναν ἐφ᾿ οἷς αὐτοὺς ἐποίησεν καὶ διέταξεν ὁ θεός, οἱ δὲ\nἐνύβρισαν καὶ τῇ τῆς οὐσίας ὑποστάσει καὶ τῇ ἀρχῇ, οὗτός τε\nὁ τῆς ὕλης καὶ τῶν ἐν αὐτῇ εἰδῶν ἄρχων καὶ ἕτεροι τῶν περὶ\nτὸ πρῶτον τοῦτο στερέωμα, (ἴστε δὲ μηδὲν ἡμᾶς ἀμάρτυρον λέγειν,\nἃ δὲ τοῖς προφήταις ἐκπεφώνηται μηνύειν) ἐκεῖνοι μὲν εἰς\nἐπιθυμίαν πεσόντες παρθένων καὶ ἥττους σαρκὸς εὑρεθέντες,\nοὗτος δὲ ἀμελήσας καὶ πονηρὸς περὶ τὴν τῶν πεπιστευμένων\nγενόμενος διοίκησιν. Ἐκ μὲν οὖν τῶν περὶ τὰς παρθένους ἐχόντων\nοἱ καλούμενοι ἐγεννήθησαν γίγαντες. Εἰ δέ τις ἐκ μέρους\nεἴρηται περὶ τῶν γιγάντων καὶ ποιηταῖς λόγος, μὴ θαυμάσητε,\nτῆς κοσμικῆς σοφίας καὶ θεολογικῆς ὅσον ἀλήθεια πιθανοῦ\nδιαφέρει διαλλαττουσῶν, καὶ τῆς μὲν οὔσης ἐπουρανίου, τῆς δὲ\nἐπιγείου· καὶ κατὰ τὸν ἄρχοντα τῆς ὕλης\n\nἼσμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα.\n\nΟὗτοι τοίνυν οἱ ἄγγελοι οἱ ἐκπεσόντες τῶν οὐρανῶν,\nπερὶ τὸν ἀέρα ἔχοντες καὶ τὴν γῆν, οὐκέτι εἰς τὰ ὑπερουράνια\n\nὑπερκύψαι δυνάμενοι, καὶ αἱ τῶν γιγάντων ψυχαὶ οἱ περὶ τὸν\nκόσμον εἰσὶ πλανώμενοι δαίμονες, ὁμοίας κινήσεις οἱ μὲν αἷς\nἔλαβον συστάσεσιν, οἱ δαίμονες, οἱ δὲ αἷς ἔσχον ἐπιθυμίαις,\nοἱ ἄγγελοι, ποιούμενοι. Ὁ δὲ τῆς ὕλης ἄρχων, ὡς ἔστιν ἐξ\nαὐτῶν τῶν γινομένων ἰδεῖν, ἐναντία τῷ ἀγαθῷ τοῦ θεοῦ ἐπιτροπεύει\nκαὶ διοικεῖ.\n\nΠολλάκι μοι πραπίδων διῆλθε φροντίς,\n\nΕἴτε τύχα εἴτε δαίμων τὰ βιότια κραίνει,\n\nΠαρά τ᾿ ἐλπίδα καὶ παρὰ δίκαν\n\nΤοὺς μὲν ἀπ᾿ οἴκων ἀναπίπτοντας\n\nἌτερ βίου, τοὺς δ᾿ εὐτυχοῦντας ἄγει.\nΤὸ παρ᾿ ἐλπίδα καὶ δίκην εὖ πράττειν ἢ κακῶς ἐν ἀφασίᾳ\nτὸν Εὐριπίδην ἐποίησε, τίνος ἡ τοιαύτη τῶν περιγείων διοίκησις,\nἐν ᾗ εἴποι τις ἄν·\n\nΠῶς οὖν τάδ᾿ εἰσορῶντες ἢ θεῶν γένος\n\nΕἶναι λέγωμεν, ἢ νόμοισι χρώμεθα;\nΤοῦτο καὶ τὸν Ἀριστοτέλη ἀπρονόητα εἰπεῖν τὰ κατωτέρω τοῦ\nοὐρανοῦ ἐποίησε, καίτοι τῆς ἀϊδίου ἐπ᾿ ἴσης ἡμῖν μενούσης προνοίας\nτοῦ θεοῦ·\n\nἩ γῆ δ᾿ ἀνάγκῃ, κἂν θέλῃ κἂν μὴ θέλῃ,\n\nΦύουσα ποίαν τἀμὰ πιαίνει βοτά·\nτῆς δὲ ἐπὶ μέρους πρὸς ἀλήθειαν, οὐ πρὸς δόξαν, χωρούσης\nἐπὶ τοὺς ἀξίους, καὶ τῶν λοιπῶν κατὰ τὸ κοινὸν συστάσεως\n\nνόμῳ λόγου προνοουμένων. Ἀλλ᾿ ἐπεὶ αἱ ἀπὸ τοὐναντίου πνεύματος\nδαιμονικαὶ κινήσεις καὶ ἐνέργειαι τὰς ἀτάκτους ταύτας\nἐπιφορὰς παρέχουσιν, ἤδη καὶ τοὺς ἀνθρώπους ἄλλον ἄλλως, καὶ\nκαθ᾿ ἕνα καὶ κατὰ ἔθνη, μερικῶς καὶ κοινῶς, κατὰ τὸν τῆς ὕλης\nλόγον καὶ τῆς πρὸς τὰ θεῖα συμπαθείας, ἔνδοθεν καὶ ἔξωθεν\nκινοῦσαι, διὰ τοῦτό τινες, ὧν δόξαι οὐ μικραί, ἐνόμισαν οὐ τάξει\nτινὶ τὸ πᾶν τοῦτο συνεστάναι, ἀλλ᾿ ἀλόγῳ τύχῃ ἄγεσθαι καὶ\nφέρεσθαι, οὐκ εἰδότες ὅτι τῶν μὲν περὶ τὴν τοῦ παντὸς κόσμου\nσύστασιν οὐδὲν ἄτακτον οὐδὲ ἀπημελημένον, ἀλλ᾿ ἕκαστον\nαὐτῶν γεγονὸς λόγῳ, διὸ οὐδὲ τὴν ὡρισμένην ἐπ᾿ αὐτοῖς\nπαραβαίνουσι τάξιν, ὁ δὲ ἄνθρωπος κατὰ μὲν τὸν πεποιηκότα\nκαὶ αὐτὸς εὐτάκτως ἔχει, καὶ τῇ κατὰ τὴν γένεσιν φύσει, ἕνα\nκαὶ κοινὸν ἐπεχούσῃ λόγον, καὶ τῇ κατὰ τὴν πλάσιν διαθέσει, οὐ\nπαραβαινούσῃ τὸν ἐπ᾿ αὐτῇ νόμον, καὶ τῷ τοῦ βίου τέλει, ἴσῳ\nκαὶ κοινῷ μένοντι, κατὰ δὲ τὸν ἴδιον ἑαυτῷ λόγον καὶ τὴν\nτοῦ ἐπέχοντος ἄρχοντος καὶ τῶν παρακολουθούντων δαιμόνων\nἐνέργειαν ἄλλος ἄλλως φέρεται καὶ κινεῖται, κοινὸν πάντες τὸν\nἐν αὐτοῖς ἔχοντες λογισμόν.\n\nΚαὶ οἱ μὲν περὶ τὰ εἴδωλα αὐτοὺς ἕλκοντες οἱ δαίμονές\nεἰσιν οἱ προειρημένοι, οἱ προστετηκότες τῷ ἀπὸ τῶν ἱερείων\nαἵματι καὶ ταῦτα περιλιχμώμενοι· οἱ δὲ τοῖς πολλοῖς ἀρέσκοντες\nθεοὶ καὶ ταῖς εἰκόσιν ἐπονομαζόμενοι, ὡς ἔστιν ἐκ τῆς κατ᾿\n\nαὐτοὺς ἱστορίας εἰδέναι, ἄνθρωποι γεγόνασιν. Καὶ τους μὲν\nδαίμονας εἶναι τοὺς ἐπιβατεύοντας τοῖς ὀνόμασι πίστις ἡ ἑκάστου\nαὐτῶν ἐνέργεια. Οἱ μὲν γὰρ ἀποτέμνουσι τὰ αἰδοῖα, οἱ\nπερὶ τὴν Ῥέαν, οἱ δὲ ἐγκόπτουσιν ἢ ἐντέμνουσιν, οἱ περὶ τὴν\nἌρτεμιν, καὶ ἡ μὲν ἐν Ταύροις φονεύει τοὺς ξένους· ἐῶ γὰρ\nτοὺς ταῖς μαχαίραις καὶ τοῖς ἀστραγάλοις αἰκιζομένους αὐτοὺς\nλέγειν καὶ ὅσα εἴδη δαιμόνων· οὐ γὰρ θεοῦ κινεῖν ἐπὶ τὰ παρὰ\nφύσιν.\n\nὍταν δ᾿ ὁ δαίμων ἀνδρὶ πορσύνῃ κακά,\n\nΤὸν νοῦν ἔβλαψε πρῶτον.\nὉ δὲ θεός, τελείως ἀγαθὸς ὤν, ἀϊδίως ἀγαθοποιός ἐστιν.\nΤοῦ τοίνυν ἄλλους μὲν εἶναι τοὺς ἐνεργοῦντας, ἐφ᾿ ἑτέρων δὲ\nἀνίστασθαι τὰς εἰκόνας, ἐκεῖνο μέγιστον τεκμήριον, Τρωὰς καὶ\nΠάριον· ἡ μὲν Νερυλλίνου εἰκόνας ἔχει, ὃς ἀνὴρ τῶν καθ᾿\n\nἡμᾶς, τὸ δὲ Πάριον Ἀλεξάνδρου καὶ Πρωτέως· τοῦ Ἀλεξάνδρου\nἔτι ἐπὶ τῆς ἀγορᾶς καὶ ὁ τάφος καὶ ἡ εἰκών. Οἱ μὲν οὖν ἄλλοι\nἀνδριάντες τοῦ Νερυλλίνου κόσμημά εἰσι δημόσιον, εἴπερ\nκαὶ τούτοις κοσμεῖται πόλις, εἷς δὲ αὐτῶν καὶ χρηματίζειν\nκαὶ ἰᾶσθαι νοσοῦντας νομίζεται, καὶ θύουσί τε δι᾿ αὐτὰ καὶ\nχρυσῷ περιαλείφουσι καὶ στεφανοῦσι τὸν ἀνδριάντα οἱ Τρωαδεῖς.\nὉ δὲ τοῦ Ἀλεξάνδρου καὶ ὁ τοῦ Πρωτέως (τοῦτον δ᾿\nοὐκ ἀγνοεῖτε ῥίψαντα ἑαυτὸν εἰς τὸ πῦρ περὶ τὴν Ὀλυμπίαν),\nὁ μὲν καὶ αὐτὸς λέγεται χρηματίζειν, τῷ δὲ τοῦ Ἀλεξάνδρου\n\n[Δύσπαρι, εἶδος ἄριστε, γυναιμανές]\nδημοτελεῖς ἄγονται θυσίαι καὶ ἑορταὶ ὡς ἐπηκόῳ θεῷ. Πότερον\nοὖν ὁ Νερυλλῖνος καὶ ὁ Πρωτεὺς καὶ ὁ Ἀλέξανδρός εἰσιν οἱ\nταῦτα ἐνεργοῦντες περὶ τὰ ἀγάλματα ἢ τῆς ὕλης ἡ σύστασις;\nἈλλ᾿ ἡ μὲν ὕλη χαλκός ἐστιν. Τί δαὶ χαλκὸς δύναται καθ᾿\nἑαυτόν, ὃν μεταποιῆσαι πάλιν εἰς ἕτερον σχῆμα ἔξεστιν, ὡς τὸν\nποδονιπτῆρα ὁ παρὰ τῷ Ἡροδότῳ Ἄμασις; Ὁ δὲ Νερυλλῖνος\n\nκαὶ ὁ Πρωτεὺς καὶ ὁ Ἀλέξανδρος τί πλέον τοῖς νοσοῦσιν; Ἃ\nγὰρ ἡ εἰκὼν λέγεται νῦν ἐνεργεῖν, ἐνήργει καὶ ζῶντος καὶ\nνοσοῦντος Νερυλλίνου.\n\nΤί οὖν; Πρῶτα μὲν αἱ τῆς ψυχῆς ἄλογοι καὶ ἰνδαλματώδεις\nπερὶ τὰς δόξας κινήσεις ἄλλοτε ἄλλα εἴδωλα, τὰ μὲν\nἀπὸ τῆς ὕλης ἕλκουσι, τὰ δὲ αὐταῖς ἀναπλάττουσι καὶ κυοῦσι·\nπάσχει δὲ τοῦτο ψυχὴ μάλιστα τοῦ ὑλικοῦ προσλαβοῦσα καὶ\nἐπισυγκραθεῖσα πνεύματος, οὐ πρὸς τὰ οὐράνια καὶ τὸν τούτων\nποιητὴν ἀλλὰ κάτω πρὸς τὰ ἐπίγεια βλέπουσα, καθολικῶς\nεἰς γῆν, ὡς μόνον αἷμα καὶ σάρξ, οὐκέτι πνεῦμα καθαρὸν\nγινομένη. Αἷ οὖν ἄλογοι αὗται καὶ ἰνδαλματώδεις τῆς\nψυχῆς κινήσεις εἰδωλομανεῖς ἀποτίκτουσι φαντασίας. Ὅταν δὲ\nἁπαλὴ καὶ εὐάγωγος ψυχή, ἀνήκοος μὲν καὶ ἄπειρος λόγων\nἐῤῥωμένων, ἀθεώρητος δὲ τοῦ ἀληθοῦς, ἀπερινόητος δὲ τοῦ\nπατρὸς καὶ ποιητοῦ τῶν ὅλων, ἐναποσφραγίσηται ψευδεῖς περὶ\nαὐτῆς δόξας, οἱ περὶ τὴν ὕλην δαίμονες, λίχνοι περὶ τὰς\nκνίσσας καὶ τὸ τῶν ἱερείων αἷμα ὄντες, ἀπατηλοὶ δὲ ἀνθρώπων,\nπροσλαβόντες τὰς ψευδοδόξους ταύτας τῶν πολλῶν τῆς\nψυχῆς κινήσεις, φαντασίας αὐτοῖς ὡς ἀπὸ τῶν εἰδώλων καὶ\n\nἀγαλμάτων, ἐπιβατεύοντες αὐτῶν τοῖς νοήμασιν, εἰσρεῖν παρέχουσι·\nκαὶ ὅσα καθ᾿ ἑαυτήν, ὡς ἀθάνατος οὖσα, λογικῶς\nκινεῖται ψυχή, ἢ προμηνύουσα τὰ μέλλοντα ἢ θεραπεύουσα\nτὰ ἐνεστηκότα, τούτων τὴν δόξαν καρποῦνται οἱ δαίμονες.\n\nἈναγκαῖον δὲ ἴσως, κατὰ τὰ προειρημένα, περὶ τῶν\nὀνομάτων ὀλίγα εἰπεῖν. Ἡρόδοτος μὲν οὖν καὶ Ἀλέξανδρος ὁ\nτοῦ Φιλίππου ἐν τῇ πρὸς τὴν μητέρα ἐπιστολῇ (ἑκάτεροι δὲ ἐν\nτῇ Ἡλιουπόλει καὶ ἐν Μέμφι καὶ Θήβαις εἰς λόγους τοῖς ἱερεῦσιν\nἀφῖχθαι λέγονται) φασὶ παρ᾿ ἐκείνων ἀνθρώπους αὐτοὺς\nγενέσθαι μαθεῖν. Ἡρόδοτος μέν· Ἤδη ὦν, τῶν αἱ εἰκόνες ἦσαν,\n\nτοιούτους ἀπεδείκνυσάν σφεας αὐτοὺς ἐόντας, θεῶν δὲ πολλὸν\nἀπηλλαγμένους. Τὸ δὲ πρότερον τῶν ἀνδρῶν τούτων θεοὺς εἶναι\nτοὺς ἐν Αἰγύπτῳ ἄρχοντας, οὐκ ἐόντας ἅμα τοῖσι ἀνθρώποισι,\nκαὶ τούτων ἀεὶ ἕνα τὸν κρατέοντα εἶναι· ὕστερον δὲ\nαὐτῆς βασιλεῦσαι Ὦρον τὸν Ὀσίρεως παῖδα, τὸν Ἀπόλλωνα\nἝλληνες ὀνομάζουσι· τοῦτον, καταπαύσαντα Τυφῶνα, βασιλεῦσαι\nὕστατον Αἰγύπτου. Ὄσιρις δέ ἐστι Διόνυσος κατὰ Ἑλλάδα\nγλῶσσαν. Οἵ τε οὖν ἄλλοι καὶ τελευταῖος βασιλεὺς Αἰγύπτου.\nΠαρὰ δὲ τούτων εἰς Ἕλληνας ἦλθε τὰ ὀνόματα τῶν\nθεῶν. Ἀπόλλων ὁ Διονύσου καὶ Ἴσιδος, ὡς ὁ αὐτὸς Ἡρόδοτος\nλέγει· Ἀπόλλωνα δὲ καὶ Ἄρτεμιν Διονύσου καὶ Ἴσιδος\nλέγουσιν εἶναι παῖδας, Λητὼ δὲ τροφὸν αὐτοῖς καὶ σωτηρίαν\nγενέσθαι. Οὕς οὐρανίους γεγονότας πρώτους βασιλέας ἔσχον·\nπῆ μὲν ἀγνοίᾳ τῆς ἀληθοῦς περὶ τὸ θεῖον εὐσεβείας, πῆ δὲ\nχάριτι τῆς ἀρχῆς θεοὺς ὁμοῦ ταῖς γυναιξὶν αὐτῶν ἦγον. Τοὺς\nμέν νυν καθαροὺς βοῦς τοὺς ἄρσενας καὶ τοὺς μόσχους οἱ\nπάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλείας οὔ σφιν ἔξεστι θύειν,\n\nἀλλὰ ἱραί εἰσι τῆς Ἴσιδος, τῆς ἄγαλμα ἐὸν γυναικήϊον βούκερών\nἐστιν, καθάπερ οἱ Ἕλληνες τὴν Ἰοῦν γράφουσι. Τίνες\nδ᾿ ἂν μᾶλλον ταῦτα πιστευθεῖεν λέγοντες ἢ οἱ κατὰ διαδοχὴν γένους,\nπαῖς παρὰ πατρός, ὡς τὴν ἱερωσύνην καὶ τὴν ἱστορίαν\nδιαδεχόμενοι; Οὐ γὰρ τοὺς σεμνοποιοῦντας ζακόρους τὰ εἴδωλα\nεἰκὸς ἀνθρώπους αὐτοὺς γενέσθαι ψεύδεσθαι. Εἴ τι μὲν\nοὖν Ἡρόδοτος ἔλεγε περὶ τῶν θεῶν ὡς περὶ ἀνθρώπων ἱστορεῖν\nΑἰγυπτίους, καὶ λέγοντι τῷ Ἡροδότῳ· Τὰ μέν νυν θεῖα\nτῶν ἀφηγημάτων, οἷα ἤκουον, οὐκ εἰμὶ πρόθυμος διηγεῖσθαι,\nἔξω ἢ τὰ ὀνόματα αὐτέων μοῦνα ἐλάχιστα· μὴ πιστεύειν ὡς μυθοποιῷ\nἔδει. Ἐπεὶ δὲ Ἀλέξανδρος καὶ Ἑρμῆς ὁ Τρισμέγιστος\nἐπικαλούμενος συνῆπτον τὸ ἀΐδιον αὐτοῖς γένος, καὶ ἄλλοι μυρίοι,\nἵνα μὴ καθ᾿ ἕκαστον καταλέγοιμι, οὐδὲ λόγος ἔτι καταλείπεται,\n\nβασιλεῖς ὄντας αὐτοὺς μὴ νενομίσθαι θεούς. Καὶ\nὅτι μὲν ἄνθρωποι, δηλοῦσι μὲν καὶ Αἰγυπτίων οἱ λογιώτατοι,\nοἵ, θεοὺς λέγοντες αἰθέρα γῆν ἥλιον σελήνην, τοὺς ἄλλους ἀνθρώπους\nθνητοὺς νομίζουσι καὶ ἱερὰ τοὺς τάφους αὐτῶν· δηλοῖ\nδὲ καὶ Ἀπολλόδωρος ἐν τῷ περὶ θεῶν. Ἡρόδοτος δὲ καὶ\nτὰ παθήματα αὐτῶν φησι μυστήρια· Ἐν δὲ Βουσίρι πόλι\nὡς ἀνάγουσι τῇ Ἴσι τὴν ἑορτὴν εἴρηται πρότερόν μοι. Τύπτονται\nγὰρ δὴ μετὰ τὴν θυσίην πάντες καὶ πᾶσαι, μυριάδες\nκάρτα πολλαὶ ἀνθρώπων· τὸν δὲ τύπτονται τρόπον, οὔ\nμοι ὅσιόν ἐστι λέγειν. Εἰ θεοί, καὶ ἀθάνατοι, εἰ δὲ τύπτονται\nκαὶ τὰ πάθη ἐστὶν αὐτῶν μυστήρια, ἄνθρωποι, ὡς αὐτὸς\nἩρόδοτος· Εἰσὶ δὲ καὶ αἱ ταφαὶ τοῦ οὐχ ὅσιον ποιεῦμαι\nἐπὶ τοιούτῳ πρήγματι ἐξαγορεύειν τὸ οὔνομα ἐν Σάϊ, ἐν τῷ\nἱρῷ τῆς Ἀθηναίης, ὄπισθεν τοῦ νηοῦ, παντὸς τοῦ τῆς Ἀθηναίης\nἐχόμεναι τοίχου. Λίμνη δ᾿ ἐστὶν ἐχομένη, λιθίνῃ κρηπῖδι\nκεκοσμημένη ἐν κύκλῳ, μέγεθος, ὡς ἐμοὶ δοκέει, ὅση\nπερ ἐν Δήλῳ ἡ τροχοειδὴς καλεομένη. Ἐν δὲ τῇ λίμνῃ ταύτῃ\n\nτὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς καλέουσι μυστήρια Αἰγύπτιοι.\nΚαὶ οὐ μόνον ὁ τάφος τοῦ Ὀσίριδος δείκνυται, ἀλλὰ\nκαὶ ταριχεία. Ἐπεάν σφισι κομισθῇ νεκρός, δεικνύασι τοῖσι\nκομίσασι παραδείγματα νεκρῶν ξύλινα, τῇ γραφῇ μεμιμημένα·\nκαὶ τὴν μὲν σπουδαιοτάτην αὐτέων φασὶν εἶναι τοῦ οὐχ ὅσιον\nποιεῦμαι οὔνομα ἐπὶ τοιούτῳ πρήγματι ὀνομάζειν.\n\nἈλλὰ καὶ Ἑλλήνων οἱ περὶ ποίησιν καὶ ἱστορίαν σοφοὶ\nπερὶ μὲν Ἡρακλέους·\n\nΣχέτλιος, οὐδὲ θεῶν ὄπιν ᾐδέσατ᾿ οὐδὲ τράπεζαν,\n\nΤὴν ἥν οἱ παρέθηκεν· ἔπειτα δὲ πέφνε καὶ αὐτόν.\nΤοιοῦτος ὢν εἰκότως μὲν ἐμαίνετο, εἰκότως δὲ ἀνάψας πυρὰν\nκατέκαυσεν ἑαυτόν. Περὶ δὲ Ἀσκληπιοῦ Ἡσίοδος μέν·\n\nΠατὴρ ἀνδρῶν τε θεῶν τε\n\nΧώσατ᾿, ἀπ᾿ Οὐλύμπου δὲ βαλὼν ψολόεντι κεραυνῷ\n\nἜκτανε Λητοΐδην φίλον, σὺν θυμὸν ὀρίνων.\nΠίνδαρος δέ·\n\nἈλλὰ κέρδει καὶ σοφία δέδεται.\n\nἜτραπε κἀκεῖνον ἀγάνορι μισθῷ χρυσὸς ἐν χερσὶ φανείς.\n\nΧερσὶ δ᾿ ἄρα Κρονίων ῥίψας δι᾿ ἀμφοῖν ἀμπνοὰν στέρνων\n\nκαθεῖλεν\n\nὨκέως, αἴθων δὲ κεραυνὸς ἐνέσκηψε μόρον.\nἪ τοίνυν θεοὶ ἦσαν, καὶ οὔτε αὐτοὶ πρὸς χρυσὸν εἶχον\n\n(Ὦ χρυσέ, δεξίωμα κάλλιστον βροτοῖς,\n\nὩς οὔτε μήτηρ ἡδονὰς τοιάσδ᾿ ἔχει,\n\nΟὐ παῖδες.\nἈνεπιδεὲς γὰρ καὶ κρεῖττον ἐπιθυμίας τὸ θεῖον,) οὔτε ἀπέθνησκον·\nἢ ἄνθρωποι γεγονότες καὶ πονηροὶ δι᾿ ἀμαθίαν ἦσαν\nκαὶ χρημάτων ἐλάττους. Τί δεῖ με πολλὰ λέγειν, ἢ Κάστορος\nἢ Πολυδεύκους μνημονεύοντα ἢ Ἀμφιάρεω, οἵ, ὡς εἰπεῖν λόγῳ,\nχθὲς καὶ πρώην ἄνθρωποι ἐξ ἀνθρώπων γεγονότες, θεοὶ\nνομίζονται, ὁπότε καὶ Ἰνὼ μετὰ τὴν μανίαν καὶ τὰ ἐπὶ τῆς\nμανίας πάθη θεὸν δοξάζουσι γεγονέναι,\n\nΠόντου πλάνητες Λευκοθέαν ἐπώνυμον,\nκαὶ τὸν παῖδα αὐτῆς;\n\nΣεμνὸς Παλαίμων ναυτίλοις κεκλήσεται.\n\nΕἰ γὰρ καὶ ὡς ἀπόπτυστοι καὶ θεοστυγεῖς δόξαν ἔσχον\nεἶναι θεοί, καὶ ἡ θυγάτηρ τῆς Δερκετοῦς Σεμίραμις, λάγνος\nγυνὴ καὶ μιαιφόνος, ἔδοξε Συρία θεός, καὶ διὰ τὴν Δερκετὼ\nκαὶ τὰς περιστερὰς καὶ τὴν Σεμίραμιν σέβουσι Σύροι (τὸ γὰρ\nἀδύνατον, εἰς περιστερὰν μετέβαλεν ἡ γυνή· ὁ μῦθος παρὰ\nΚτησίᾳ), τί θαυμαστὸν τοὺς μὲν ἐπὶ ἀρχῇ καὶ τυραννίδι ὑπὸ\nτῶν κατ᾿ αὐτοὺς κληθῆναι θεούς· Σίβυλλα (μέμνηται δ᾿ αὐτῆς\nκαὶ Πλάτων)·\n\nΚαὶ τότε δὴ δεκάτη γενεὴ μερόπων ἀνθρώπων,\n\nἘξ οὗ δὴ κατακλυσμὸς ἐπὶ προτέρους γένετ᾿ ἄνδρας.\n\nΚαὶ βασίλευσε Κρόνος καὶ Τιτὰν Ἰαπετός τε,\n\nΓαίης τέκνα φέριστα καὶ Οὐρανοῦ οὓς ἐκάλεσσαν\n\nἌνθρωποι, Γαῖάν τε καὶ Οὐρανὸν οὔνομα θέντες,\n\nΟὕνεκα οἱ πρώτιστοι ἔσαν μερόπων ἀνθρώπων·\n\nτοὺς δ᾿ ἐπ᾿ ἰσχύϊ, ὡς Ἡρακλέα καὶ Περσέα, τοὺς δ᾿ ἐπὶ τέχνῃ,\nὡς Ἀσκληπιόν; Οἷς μὲν οὖν ἢ αὐτοὶ οἱ ἀρχόμενοι τιμῆς μετεδίδοσαν\nἢ αὐτοὶ οἱ ἄρχοντες, οἱ μὲν φόβῳ, οἱ δὲ καὶ\nαἰδοῖ μετεῖχον τοῦ ὀνόματος. Καὶ Ἀντίνους φιλανθρωπίᾳ τῶν\nὑμετέρων προγόνων πρὸς τοὺς ὑπηκόους ἔτυχε νομίζεσθαι θεός.\nΟἱ δὲ μετ᾿ αὐτοὺς ἀβασανίστως παρεδέξαντο.\n\nΚρῆτες ἀεὶ ψεῦσται· καὶ γὰρ τάφον, ὦ ἄνα, σεῖο\n\nΚρῆτες ἐτεκτήναντο· σὺ δ᾿ οὐ θάνες.\nΠιστεύων Καλλίμαχε ταῖς γοναῖς τοῦ Διὸς ἀπιστεῖς αὐτοῦ τῷ\nτάφῳ, καὶ νομίζων ἐπισκιάσειν τἀληθὲς καὶ τοῖς ἀγνοοῦσι κηρύσσεις\nτὸν τεθνηκότα· κἂν μὲν τὸ ἄντρον βλέπῃς, τὸν Ῥέας\nὑπομιμνήσκῃ τόκον, ἂν δὲ τὴν σορὸν ἴδῃς, ἐπισκοτεῖς τῷ\nτεθνηκότι, οὐκ εἰδὼς ὅτι μόνος ἀΐδιος ὁ ἀγένητος θεός. Ἢ\nγὰρ ἄπιστοι οἱ ὑπὸ τῶν πολλῶν καὶ ποιητῶν λεγόμενοι μῦθοι\nπερὶ τῶν θεῶν καὶ περισσὴ ἡ περὶ αὐτοὺς εὐσέβεια (οὐ γὰρ\nεἰσὶν ὧν ψευδεῖς οἱ λόγοι), ἢ εἰ ἀληθεῖς αἱ γενέσεις, οἱ ἔρωτες,\n\nαἱ μιαιφονίαι, αἱ κλοπαί, αἱ ἐκτομαί, οἱ κεραυνοί, οὐκέτ᾿\nεἰσί, παυσάμενοι εἶναι, ἐπεὶ καὶ ἐγένοντο οὐκ ὄντες. Τίς\nγὰρ τοῖς μὲν πιστεύειν λόγος, τοῖς δὲ ἀπιστεῖν, ἐπὶ τὸ σεμνότερον\nπερὶ αὐτῶν τῶν ποιητῶν ἱστορηκότων; Οὐ γὰρ ἂν δι᾿\nοὓς ἐνομίσθησαν θεοί, σεμνοποιήσαντας τὴν κατ᾿ αὐτοὺς ἱστορίαν,\nοὗτοι τὰ πάθη τὰ αὐτῶν ἐψεύσαντο. Ὡς μὲν οὖν οὐκ\nἐσμὲν ἄθεοι, θεὸν ἄγοντες τὸν ποιητὴν τοῦδε τοῦ παντὸς καὶ\nτὸν παρ᾿ αὐτοῦ λόγον, κατὰ δύναμιν τὴν ἐμήν, εἰ καὶ μὴ πρὸς\nἀξίαν, ἐλήλεγκται.\n\nἜτι δὲ καὶ τροφὰς καὶ μίξεις λογοποιοῦσιν ἀθέους\nκαθ᾿ ἡμῶν, ἵνα τε μισεῖν νομίζοιεν μετὰ λόγου καὶ οἰόμενοι τῷ\nδεδίττεσθαι ἢ τῆς ἐνστάσεως ἀπάξειν ἡμᾶς τοῦ βίου ἢ πικροὺς\nκαὶ ἀπαραιτήτους τῇ τῶν αἰτιῶν ὑπερβολῇ τοὺς ἄρχοντας παρασκευάσειν,\nπρὸς εἰδότας παίζοντες ὅτι ἄνωθέν πως ἔθος, καὶ\nοὐκ ἐφ᾿ ἡμῶν μόνον, κατά τινα θεῖον νόμον καὶ λόγον παρηκολούθηκε,\n\nπροσπολεμεῖν τὴν κακίαν τῇ ἀρετῇ. Οὕτω καὶ Πυθαγόρας\nμὲν ἅμα τριακοσίοις ἑτέροις κατεφλέχθη πυρί, Ἡράκλειτος\nδὲ καὶ Δημόκριτος, ὁ μὲν τῆς Ἐφεσίων πόλεως ἠλαύνετο,\nὁ δὲ τῆς Ἀβδηριτῶν, ἐπικατηγορούμενος μεμηνέναι, καὶ Σωκράτους\nἈθηναῖοι θάνατον κατέγνωσαν. Ἀλλ᾿ ὡς ἐκεῖνοι οὐδὲν\nχείρους εἰς ἀρετῆς λόγον διὰ τὴν τῶν πολλῶν δόξαν, οὐδ᾿ ἡμῖν\nοὐδὲν ἐπισκοτεῖ πρὸς ὀρθότητα βίου ἡ παρά τινων ἄκριτος βλασφημία·\nεὐδοξοῦμεν γὰρ παρὰ τῷ θεῷ. Πλὴν ἀλλὰ καὶ πρὸς\nταῦτα ἀπαντήσω τὰ ἐγκλήματα. Ὑμῖν μὲν οὖν καὶ δι᾿ ὧν εἴρηκα\nεὖ οἶδα ἀπολελογῆσθαι ἐμαυτόν. Συνέσει γὰρ πάντας\nὑπερφρονοῦντες, οἷς ὁ βίος ὡς πρὸς στάθμην τὸν θεὸν κανονίζεται,\nὅπως ἀνυπαίτιος καὶ ἀνεπίληπτος ἕκαστος ἡμῶν ἄνθρωπος\nαὐτῷ γένοιτο, ἴστε τούτους μηδ᾿ εἰς ἔννοιάν ποτε τοῦ\nβραχυτάτου ἐλευσομένους ἁμαρτήματος. Εἰ μὲν γὰρ ἕνα τὸν\n\nἐνταῦθα βίον βιώσεσθαι πεπείσμεθα, κἂν ὑποπτεύειν ἐνῆν δουλεύοντας\nσαρκὶ καὶ αἵματι ἢ κέρδους ἢ ἐπιθυμίας ἐλάττους γενομένους\nἁμαρτεῖν· ἐπεὶ δὲ ἐφεστηκέναι μὲν οἷς ἐννοοῦμεν,\nοἷς λαλοῦμεν, καὶ νύκτωρ καὶ μεθ᾿ ἡμέραν τὸν θεὸν οἴδαμεν,\nπάντα δὲ φῶς αὐτὸν ὄντα καὶ τὰ ἐν τῇ καρδίᾳ ἡμῶν ὁρᾶν,\nπεπείσμεθα τοῦ ἐνταῦθα ἀπαλλαγέντες βίου βίον ἕτερον βιώσεσθαι,\nἀμείνονα ἢ κατὰ τὸν ἐνθάδε καὶ ἐπουράνιον, οὐκ ἐπίγειον\n(ὡς ἂν μετὰ θεοῦ καὶ σὺν θεῷ ἀκλινεῖς καὶ ἀπαθεῖς\nτὴν ψυχήν, οὐχ ὡς σάρκες, κἂν ἔχωμεν, ἀλλ ὡς οὐράνιον πνεῦμα,\nμενοῦμεν), ἢ συγκαταπίπτοντες τοῖς λοιποῖς χείρονα καὶ\nδιὰ πυρός· οὐ γὰρ καὶ ἡμᾶς ὡς πρόβατα ἢ ὑποζύγια, πάρεργον\nκαὶ ἵνα ἀπολοίμεθα καὶ ἀφανισθείημεν, ἔπλασεν ὁ θεός.\nἘπὶ τούτοις οὐκ εἰκὸς ἡμᾶς ἐθελοκακεῖν, οὐδ᾿ αὐτοὺς τῷ μεγάλῳ\nπαραδιδόναι κολασθησομένους δικαστῇ.\n\nΤοὺς μὲν οὖν θαυμαστὸν οὐδὲν λογοποιεῖν περὶ ἡμῶν\nἃ περὶ τῶν σφετέρων λέγουσι θεῶν· καὶ τὰ πάθη αὐτῶν δεικνύουσι\nμυστήρια. Χρῆν δ᾿ αὐτούς, εἰ δεινὸν τὸ ἐπ᾿ ἀδείας καὶ\n\nἀδιαφόρως μίγνυσθαι κρίνειν ἔμελλον, ἢ τὸν Δία μεμισηκέναι,\nἐκ μητρὸς μὲν Ῥέας θυγατρὸς δὲ Κόρης πεπαιδοποιημένον, γυναικὶ\nδ᾿ ἰδίᾳ ἀδελφῇ χρώμενον, ἢ τὸν τούτων ποιητὴν Ὀρφέα,\nὅτι καὶ ἀνόσιον ὑπὲρ τὸν Θυέστην καὶ μιαρὸν ἐποίησε τὸν Δία·\nκαὶ γὰρ οὗτος τῇ θυγατρὶ κατὰ χρησμὸν ἐμίγη, βασιλεῦσαι θέλων\nκαὶ ἐκδικηθῆναι. Ἡμεῖς δὲ τοσοῦτον ἀδιάφοροι εἶναι ἀπέχομεν,\nὡς μηδὲ ἰδεῖν ἡμῖν πρὸς ἐπιθυμίαν ἐξεῖναι. Ὁ γὰρ\nβλέπων, φησί, γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη μεμοίχευκεν\nἐν τῇ καρδίᾳ αὐτοῦ. Οἷς οὖν μηδὲν τὸ πλέον ἔξεστιν\nὁρᾶν ἢ ἐφ᾿ ἃ ἔπλασεν τοὺς ὀφθαλμοὺς ὁ θεός, ἡμῖν φῶς αὐτοὺς\nεἶναι, καὶ οἷς τὸ ἰδεῖν ἡδέως μοιχεία, ἐφ᾿ ἕτερα τῶν ὀφθαλμῶν\n\nγεγονότων, μέχρις ἐννοίας κριθησομένοις, πῶς ἂν\nοὗτοι ἀπιστηθεῖεν σωφρονεῖν; Οὐ γὰρ πρὸς ἀνθρωπικοὺς νόμους\nὁ λόγος ἡμῖν, οὓς ἄν τις γενόμενος πονηρὸς καὶ λάθοι\n(ἐν ἀρχῇ δὲ ὑμῖν, δεσπόται, θεοδίδακτον εἶναι τὸν καθ᾿ ἡμᾶς\nλόγον ἐπιστούμην), ἀλλ᾿ ἔστιν ἡμῖν νόμος ὃς δικαιοσύνης\nμέτρον ἐποίησεν αὐτοὺς καὶ τοὺς πέλας ἔχειν. Διὰ τοῦτο καὶ\nκαθ᾿ ἡλικίαν τοὺς μὲν υἱοὺς καὶ θυγατέρας νοοῦμεν, τοὺς δὲ\nἀδελφοὺς ἔχομεν καὶ ἀδελφάς, καὶ τοῖς προβεβηκόσι τὴν τῶν\nπατέρων καὶ μητέρων τιμὴν ἀπονέμομεν. Οὓς οὖν ἀδελφοὺς\nκαὶ ἀδελφὰς καὶ τὰ λοιπὰ τοῦ γένους νοοῦμεν ὀνόματα, περὶ\nπολλοῦ ἡμῖν ἀνύβριστα καὶ ἀδιάφθορα αὐτῶν τὰ σώματα μένειν,\nπάλιν ἡμῖν λέγοντος τοῦ λόγου· Ἐάν τις διὰ τοῦτο ἐκ δευτέρου\n\nκαταφιλήσῃ, ὅτι ἤρεσεν αὐτῷ· καὶ ἐπιφέροντος· Οὕτως\nοὖν ἀκριβώσασθαι τὸ φίλημα μᾶλλον δὲ τὸ προσκύνημα δεῖ,\nὡς, εἴπου μικρὸν τῇ διανοίᾳ παραθολωθείη, ἔξω ἡμᾶς τῆς αἰωνίου\nτιθέντος ζωῆς.\n\nἘλπίδα οὖν ζωῆς αἰωνίου ἔχοντες, τῶν ἐν τούτῳ τῷ\nβίῳ καταφρονοῦμεν, μέχρι καὶ τῶν τῆς ψυχῆς ἡδέων· γυναῖκα\nμὲν ἕκαστος ἡμῶν ἣν ἠγάγετο κατὰ τοὺς ὑφ᾿ ἡμῶν τεθειμένους\nνόμους νομίζων, καὶ ταύτην μέχρι τοῦ παιδοποιήσασθαι. Ὡς\nγὰρ ὁ γεωργὸς καταβάλλων εἰς γῆν τὰ σπέρματα ἄμητον περιμένει,\n\nοὐκ ἐπισπείρων, καὶ ἡμῖν μέτρον ἐπιθυμίας ἡ παιδοποιΐα.\nΕὕροις δ᾿ ἂν πολλοὺς τῶν παρ᾿ ἡμῖν, καὶ ἄνδρας καὶ γυναῖκας,\nκαταγηράσκοντας ἀγάμους ἐλπίδι τοῦ μᾶλλον συνέσεσθαι\nτῷ θεῷ. Εἰ δὲ τὸ ἐν παρθενίᾳ καὶ ἐν εὐνουχίᾳ μεῖναι μᾶλλον\nπαρίστησι τῷ θεῷ, τὸ δὲ μέχρις ἐννοίας καὶ ἐπιθυμίας ἐλθεῖν\nἀπάγει, ὧν τὰς ἐννοίας φεύγομεν, πολὺ πρότερον τὰ ἔργα\nπαραιτούμεθα. Οὐ γὰρ μελέτῃ λόγων ἀλλ᾿ ἐπιδείξει καὶ διδασκαλίᾳ\nἔργων τὰ ἡμέτερα, ἢ οἷός τις ἐτέχθη μένειν ἢ ἐφ᾿ ἑνὶ\nγάμῳ· ὁ γὰρ δεύτερος εὐπρεπής ἐστι μοιχεία. Ὃς γὰρ ἂν\nἀπολύσῃ, φησί, τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην, μοιχᾶται,\nοὔτε ἀπολύειν ἐπιτρέπων ἧς ἔπαυσέ τις τὴν παρθενίαν οὔτε\nἐπιγαμεῖν. Ὁ γὰρ ἀποστερῶν ἑαυτὸν τῆς προτέρας γυναικός,\n\nκαὶ εἰ τέθνηκε, μοιχός ἐστι παρακεκαλυμμένος, παραβαίνων\nμὲν τὴν χεῖρα τοῦ θεοῦ, ὅτι ἐν ἀρχῇ ὁ θεὸς ἕνα ἄνδρα ἔπλασε\nκαὶ μίαν γυναῖκα, λύων δὲ τὴν σαρκὸς πρὸς σάρκα κατὰ τὴν\nἕνωσιν πρόσμιξιν εἰς τοῦ γένους κοινωνίαν.\n\nἈλλ᾿ οἱ τοιοῦτοι (ὢ τί ἂν εἴποιμι τὰ ἀπόῤῥητα;) ἀκούομεν\n\nτὰ τῆς παροιμίας Ἡ πόρνη τὴν σώφρονα. Οἱ γὰρ\nἀγορὰν στήσαντες πορνείας καὶ καταγωγὰς ἀθέσμους πεποιημένοι\nτοῖς νέοις πάσης αἰσχρᾶς ἡδονῆς καὶ μηδὲ τῶν ἀρσένων φειδόμενοι,\nἄρσενες ἐν ἄρσεσι τὰ δεινὰ κατεργαζόμενοι, ὅσων σεμνότερα\nκαὶ εὐειδέστερα σώματα παντοίως αὐτὰ ὑβρίζοντες, ἀτιμοῦντες\nκαὶ τὸ ποιητὸν τοῦ θεοῦ καλόν (οὐ γὰρ αὐτοποίητον\nἐπὶ γῆς τὸ κάλλος, ἀλλὰ ὑπὸ χειρὸς καὶ γνώμης πεμπόμενον\nτοῦ θεοῦ), οὗτοι δὲ ἃ συνίσασιν αὐτοῖς καὶ τοὺς σφετέρους\nλέγουσι θεούς, ἐπ᾿ αὐτῶν ὡς σεμνὰ καὶ τῶν θεῶν αὐτὰ αὐχοῦντες,\nταῦτα ἡμᾶς λοιδοροῦνται, κακίζοντες οἱ μοιχοὶ καὶ παιδερασταὶ\nτοὺς εὐνούχους καὶ μονογάμους, οἱ δίκην ἰχθύων ζῶντες·\nκαὶ γὰρ οὗτοι καταπίνουσι τὸν ἐμπεσόντα, ἐλαύνοντες ὁ\nἰσχυρότερος τὸν ἀσθενέστερον. Καὶ τοῦτό ἐστι σαρκῶν ἅπτεσθαι\nἀνθρωπικῶν, τὸ κειμένων νόμων, οὓς ὑμεῖς καὶ οἱ ὑμέτεροι\nπρόγονοι πρὸς πᾶσαν δικαιοσύνην ἐξετάσαντες ἐθήκατε, παρὰ\nτούτους αὐτοὺς βιάζεσθαι, ὡς μηδὲ τοὺς ὑφ᾿ ὑμῶν καταπεμπομένους\n\nἡγεμόνας τῶν ἐθνῶν ἐξαρκεῖν ταῖς δίκαις, οἷς\nοὐδὲ παιομένοις μὴ παρέχειν ἑαυτοὺς οὐδὲ κακῶς ἀκούουσι μὴ\nεὐλογεῖν ἔξεστιν· οὐ γὰρ ἀπαρκεῖ δίκαιον εἶναι (ἔστι δὲ δικαιοσύνης\nἴσα ἴσοις ἀμείβειν), ἀλλ᾿ ἀγαθοῖς καὶ ἀνεξικάκοις\nεἶναι πρόκειται.\n\nΤίς οὖν εὖ φρονῶν εἴποι τοιούτους ὄντας ἡμᾶς ἀνδροφόνους\nεἶναι; Οὐ γὰρ ἔστι πάσασθαι κρεῶν ἀνθρωπικῶν\nμὴ πρότερον ἀποκτείνασί τινα. Τὸ πρότερον οὖν ψευδόμενοι,\nτὸ δεύτερον κἂν μέν τις αὐτοὺς ἔρηται εἰ ἑωράκασιν ἃ λέγουσιν,\nοὐδεὶς οὕτως ἀπηρυθριασμένος ὡς εἰπεῖν ἰδεῖν. Καίτοι καὶ\nδοῦλοί εἰσιν ἡμῖν, τοῖς μὲν καὶ πλείους τοῖς δὲ ἐλάττους, οὓς οὐκ\nἔστι λαθεῖν· ἀλλὰ καὶ τούτων οὐδεὶς καθ᾿ ἡμῶν τὰ τηλικαῦτα οὐδὲ\nκατεψεύσατο. Οὓς γὰρ ἴσασιν οὐδ᾿ ἰδεῖν κἂν δικαίως φονευόμενον\nὑπομένοντας, τούτων τίς ἂν κατείποι ἢ ἀνδροφονίαν ἢ ἀνθρωποβορίαν;\nΤίς οὐχὶ τῶν περὶ σπουδῆς τὰς δι᾿ ὅπλων ἀγωνίας\n\nκαὶ διὰ θηρίων, καὶ μάλιστα τὰς ὑφ᾿ ὑμῶν ἀγομένας, ἔχει; Ἀλλ᾿\nἡμεῖς, πλησίον εἶναι τὸ ἰδεῖν τὸν φονευόμενον τοῦ ἀποκτεῖναι\nνομίζοντες, ἀπηγορεύσαμεν τὰς τοιαύτας θέας. Πῶς οὖν μηδὲ\nὁρῶντες, ἵνα μὴ ἑαυτοῖς ἅγος καὶ μίασμα προστριψαίμεθα, φονεύειν\nδυνάμεθα; Καὶ οἳ τὰς τοῖς ἀμβλωθριδίοις χρωμένας\nἀνδροφονεῖν τε καὶ λόγον ὑφέξειν τῆς ἐξαμβλώσεως τῷ θεῷ\nφαμεν, κατὰ ποῖον ἀνδροφονοῦμεν λόγον; Οὐ γὰρ τοῦ αὐτοῦ\nνομίζειν μὲν καὶ τὸ κατὰ γαστρὸς ζῶον εἶναι καὶ διὰ τοῦτο αὐτοῦ\nμέλειν τῷ θεῷ, καὶ παρεληλυθότα εἰς τὸν βίον φονεύειν,\nκαὶ μὴ ἐκτιθέναι μὲν τὸ γεννηθέν, ὡς τῶν ἐκτιθέντων τεκνοκτονούντων,\nπάλιν δὲ τὸ τραφὲν ἀναιρεῖν· ἀλλ᾿ ἐσμὲν πάντα\nπανταχοῦ ὅμοιοι καὶ ἴσοι, δουλεύοντες τῷ λόγῳ καὶ οὐκ ἄρχοντες\nαὐτοῦ.\n\nΤίς ἂν οὖν ἀνάστασιν πεπιστευκὼς ἐπὶ σώμασιν ἀναστησομένοις\nἑαυτὸν παράσχοι τάφον; Οὐ γὰρ τῶν αὐτῶν καὶ\nἀναστήσεσθαι ἡμῶν πεπεῖσθαι τὰ σώματα καὶ ἐσθίειν αὐτὰ ὡς\nοὐκ ἀναστησόμενα, καὶ ἀποδώσειν μὲν νομίζειν τὴν γῆν τοὺς\nἰδίους νεκρούς, οὓς δέ τις αὐτὸς ἐγκατέθαψεν αὐτῷ μήτε ἀπαιτηθήσεσθαι.\nΤοὐναντίον μὲν οὖν εἰκὸς τοὺς μὲν μήτε λόγον\nὑφέξειν τοῦ ἐνταῦθα ἢ πονηροῦ ἢ χρηστοῦ βίου μήτε ἀνάστασιν\n\nεἶναι οἰομένους, συναπόλλυσθαι δὲ τῷ σώματι καὶ τὴν ψυχὴν\nκαὶ οἷον ἐναποσβέννυσθαι λογιζομένους, μηδενὸς ἂν ἀποσχέσθαι\nτολμήματος· τοὺς δὲ μηδὲν ἀνεξέταστον ἔσεσθαι παρὰ τῷ θεῷ,\nσυγκολασθήσεσθαι δὲ καὶ τὸ ὑπουργῆσαν σῶμα ταῖς ἀλόγοις ὁρμαῖς\nτῆς ψυχῆς καὶ ἐπιθυμίαις πεπεισμένους, οὐδεὶς λόγος ἔχει\nοὐδὲ τῶν βραχυτάτων τι ἁμαρτεῖν. Εἰ δέ τῳ λῆρος πολὺς δοκεῖ,\nτὸ σαπὲν καὶ διαλυθὲν καὶ ἀφανισθὲν σῶμα συστῆναι πάλιν,\nκακίας μὲν οὐκ ἂν εἰκότως δόξαν ἀποφεροίμεθα διὰ τοὺς οὐ\nπιστεύοντας ἀλλ᾿ εὐηθείας· οἷς γὰρ ἀπατῶμεν ἑαυτοὺς λόγοις\nἀδικοῦμεν οὐδένα. Ὅτι μέντοι οὐ καθ᾿ ἡμᾶς μόνον ἀναστήσεται\nτὰ σώματα, ἀλλὰ καὶ κατὰ πολλοὺς τῶν φιλοσόφων, περίεργον\nἐπὶ τοῦ παρόντος δεικνύειν, ἵνα μὴ ἐξαγωνίους τοῖς προκειμένοις\nἐπεισάγειν δοκῶμεν λόγους, ἢ περὶ νοητῶν καὶ αἰσθητῶν\nκαὶ τῆς τούτων συστάσεως λέγοντες, ἢ ὅτι πρεσβύτερα τὰ\nἀσώματα τῶν σωμάτων καὶ τὰ νοητὰ προάγει τῶν αἰσθητῶν,\nκἂν πρώτοις περιπίπτωμεν τοῖς αἰσθητοῖς, συνισταμένων ἐκ\nμὲν τῶν ἀσωμάτων κατὰ τὴν ἐπισύνθεσιν τῶν νοητῶν σωμάτων,\nἐκ δὲ τῶν νοητῶν τῶν αἰσθητῶν· οὐ γὰρ κωλύει κατὰ\nτὸν Πυθαγόραν καὶ τὸν Πλάτωνα, γενομένης τῆς διαλύσεως τῶν\nσωμάτων, ἐξ ὧν τὴν ἀρχὴν συνέστη ἀπὸ τῶν αὐτῶν αὐτὰ καὶ\nπάλιν συστῆναι. Ἀλλ᾿ ἀνακείσθω μὲν ὁ περὶ τῆς ἀναστάσεως\nλόγος.\n\nὙμεῖς δέ, ὦ πάντα ἐν πᾶσι φύσει καὶ παιδείᾳ χρηστοὶ\nκαὶ μέτριοι καὶ φιλάνθρωποι καὶ τῆς βασιλείας ἄξιοι, διαλελυμένῳ\nμὲν τὰ ἐγκλήματα, ἐπιδεδειχότι δὲ ὅτι καὶ θεοσεβεῖς\nκαὶ ἐπιεικεῖς καὶ τὰς ψυχὰς κεκολασμένοι, τὴν βασιλικὴν κεφαλὴν\nἐπινεύσατε. Τίνες γὰρ καὶ δικαιότεροι ὧν δέονται τυχεῖν,\nἢ οἵτινες περὶ μὲν τῆς ἀρχῆς τῆς ὑμετέρας εὐχόμεθα ἵνα παῖς\nμὲν παρὰ πατρὸς κατὰ τὸ δικαιότατον διαδέχησθε τὴν βασιλείαν,\nαὔξην δὲ καὶ ἐπίδοσιν καὶ ἡ ἀρχὴ ὑμῶν, πάντων ὑποχειρίων\nγινομένων, λαμβάνῃ; Τοῦτο δ᾿ ἐστὶ καὶ πρὸς ἡμῶν,\nὅπως ἤρεμον καὶ ἡσύχιον βίον διάγοιμεν, αὐτοὶ δὲ πάντα τὰ\nκεκελευσμένα προθύμως ὑπηρετοῖμεν.\n",
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