XVII. Thus far, O King, extends my discourse to you, which has been dictated in my mind by the Truth. [4426] Wherefore let thy foolish sages cease their idle talk against the Lord; for it is profitable for you to worship God the Creator, and to give ear to His incorruptible words, that ye may escape from condemnation and punishment, and be found to be heirs of life everlasting.
[4418] The Greek might be rendered, "so far as there was room for me to speak of Him," i.e., the attributes of the Deity are not further relevant to the discussion--as the translator into Syriac takes it. The Armenian adopts the other meaning, viz., the theme is beyond man's power to discuss. As translated by F. C. Conybeare, the Armenian is in these words: "Now by the grace of God it was given me to speak wisely concerning Him. So far as I have received the faculty I will speak, yet not according to the measure of the inscrutability of His greatness shall I be able to do so, but by faith alone do I glorify and adore Him."
[4419] The "King" in the Greek is Abenner, the father of Josaphat; in the Syriac, as in the Greek originally, he is the Roman Emperor, Hadrian.
[4420] The Armenian and Syriac agree in giving four races, which was probably the original division. To a Greek, men were either Greeks or Barbarians; to a Greek Christian it would seem necessary to add two new peoples, Jews and Christians. The Greek calls the Barbarians "Chaldæans." This change of classification is probably the cause of the omission in the Greek of the preliminary accounts of the four classes. The Greek blends the summaries with the fuller accounts.
[4421] "I do not think it out of place here to mention Antinous of our day [a slave of the Emperor Hadrian], whom all, not withstanding they knew who and whence he was, yet affected to worship as a god."--Justin Martyr quoted in Eusebius Hist. Bk. IV., c. 8.
[4422] The passage in brackets occurs earlier in "Barlaam and Josaphat," and is restored to its place by J. A. Robinson.
[4423] This, the "Christological" passage, occurs earlier in the Syriac. Chap. II.
[4424] The Armenian agrees with the Greek against the Syriac. "Uná cum Spiritu Sancto" Arm.
[4425] The reference is to Josaphat, son of Abenner, who was taught to be a Christian by the monk Barlaam.
[4426] Nachor, the fictitious monk who represented Barlaam, intended to make a weak defence of Christianity, but, according to the story, he was constrained to speak what he had not intended. It is evidently the author's intention to make it an instance of "suggestio verborum" or plenary inspiration, in the case of the fictitious monk.
The Apology of Aristides the Philosopher.
Translated from the Syriac.
------------------------
Aristedes.
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. [4427]
I. I, O King, by the grace of God came into this world; and when I had considered the heaven and the earth and the seas, and had surveyed the sun and the rest of creation, I marvelled at the beauty of the world. And I perceived that the world and all that is therein are moved by the power of another; and I understood that he who moves them is God, who is hidden in them, and veiled by them. And it is manifest that that which causes motion is more powerful than that which is moved. But that I should make search concerning this same mover of all, as to what is his nature (for it seems to me, he is indeed unsearchable in his nature), and that I should argue as to the constancy of his government, so as to grasp it fully,--this is a vain effort for me; for it is not possible that a man should fully comprehend it. I say, however, concerning this mover of the world, that he is God of all, who made all things for the sake of mankind. And it seems to me that this is reasonable, that one should fear God and should not oppress man.
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. [4428] 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.
II. Since, then, we have addressed you concerning God, so far as our discourse can bear upon him, let us now come to the race of men, that we may know which of them participate in the truth of which we have spoken, and which of them go astray from it.
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 [4429] 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. [4430]
III. Let us begin, then, with the Barbarians, and go on to the rest of the nations one after another, that we may see which of them hold the truth as to God and which of them hold error.
The Barbarians, then, as they did not apprehend God, went astray among the elements, and began to worship things created instead of their Creator; [4431] 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.
IV. Let us turn now, O King, to the elements in themselves, that we may make clear in regard to them, that they are not gods, but a created thing, liable to ruin and change, which is of the same nature as man; whereas God is imperishable and unvarying, and invisible, while yet He sees, and overrules, and transforms all things.
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.
V. In the same way, again, those erred who believed the waters to be gods. For the waters were created for the use of man, and are put under his rule in many ways. For they suffer change and admit impurity, and are destroyed and lose their nature while they are boiled into many substances. And they take colours which do not belong to them; they are also congealed by frost and are mingled and permeated with the filth of men and beasts, and with the blood of the slain. And being checked by skilled workmen through the restraint of aqueducts, they flow and are diverted against their inclination, and come into gardens and other places in order that they may be collected and issue forth as a means of fertility for man, and that they may cleanse away every impurity and fulfil the service man requires from them. Wherefore it is impossible that the waters should be a god, but they are a work of God and a part of the world.
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.