[10.] But they did not, you will say, introduce strange gods as the others did. Well, and in that you are naming the very point most to be wondered at; that the innovation is twofold, both to pull down those which are, and to announce the Crucified. For from whence came it into their minds to proclaim such things? whence, to be confident about their event? Whom of those before them could they perceive to have prospered in any such attempt? Were not all men worshipping demons? Were not all used to make gods of the elements? Was not the difference [but] in the mode of impiety? But nevertheless they attacked all, and overthrew all, and overran in a short time the whole world, like a sort of winged beings; making no account of dangers, of deaths, of the difficulty of the thing, of their own fewness, of the multitude of the opponents, of the authority, the power, the wisdom of those at war with them. For they had an ally greater than all these, the power of Him that had been crucified and was risen again. It would not have been so wondrous, had they chosen to wage war with the world in the literal sense, (polemon aistheton) as this which in fact has taken place. For according to the law of battle they might have stood over against the enemies, and occupying some adverse ground, have arrayed themselves accordingly to meet their foes, and have taken their time for attack and close conflict. But in this case it is not so. For they had no camp of their own, but were mingled with their enemies, and thus overcame them. Even in the midst of their enemies as they went about, they eluded their grasp, (labas Reg. blabas Bened.) and became superior, and achieved a splendid victory; a victory which fulfils the prophecy that saith, "Even in the midst of thine enemies thou shalt have dominion." (Ps. cx. 2.) For this it was, which was full of all astonishment, that their enemies having them in their power, and casting them into prison and chains not only did not vanquish them, but themselves also eventually had to bow down to them: the scourgers to the scourged, the binders in chains to those who were bound, the persecutors to the fugitives. All these things then we could say unto the Greeks, yea much more than these; for the truth has enough and greatly to spare. (polle tes aletheias he periousia.) And if ye will follow the argument, we will teach you the whole method of fighting against them. In the meanwhile let us here hold fast two heads; How did the weak overcome the strong? and, From whence came it into their thoughts, being such as they were, to form such plans, unless they enjoyed Divine aid?
[11.] So far then as to what we have to say. But let us shew forth by our actions all excellencies of conduct, and kindle abundantly the fire of virtue. For "ye are lights," saith he, "shining in the midst of the world." (Phil. ii. 15.) And unto each of us God hath committed a greater function than He hath to the sun: greater than heaven, and earth, and sea; by so much greater, as spiritual things be more excellent than things sensible. When then we look unto the solar orb, and admire the beauty, and the body and the brightness of the luminary, let us consider again that greater and better is the light which is in us, as indeed the darkness also is more dreadful unless we take heed. And in fact a deep night oppresses the whole world. This is what we have to dispel and dissolve. It is night not among heretics and among Greeks only, but also in the multitude on our side, in respect of doctrines and of life. For many entirely disbelieve the resurrection; many fortify themselves with their horoscope; (genesin heautois epiteichizousi) many adhere to superstitious observances, and to omens, and auguries, and presages. And some likewise employ amulets and charms. But to these also we will speak afterwards, when we have finished what we have to say to the Greeks.
In the meanwhile hold fast the things which have been said, and be ye fellow-helpers with me in the battle; by your way of life attracting them to us and changing them. For, as I am always saying, He that teaches high morality (peri philosophias) ought first to teach it in his own person, and be such as his hearers cannot do without. Let us therefore become such, and make the Greeks feel kindly towards us. And this will come to pass if we make up our minds not only not to do ill, but also to suffer ill. Do we not see when little children being borne in their father's arms give him that carries them blows on the cheek, how sweetly the father lets the boy have his fill of wrath, and when he sees that he has spent his passion, how his countenance brightens up? In like manner let us also act; and as fathers with children, so let us discourse with the Greeks. For all the Greeks are children. And this, some of their own writers have said, that "that people are children always, and no Greek is an old man." Now children cannot bear to take thought for any thing useful; so also the Greeks would be for ever at play; and they lie on the ground, grovelling in posture and in affections. Moreover, children oftentimes, when we are discoursing about important things, give no heed to anything that is said, but will even be laughing all the time: such also are the Greeks. When we discourse of the Kingdom, they laugh. And as spittle dropping in abundance from an infant's mouth, which oftentimes spoils its meat and drink, such also are the words flowing from the mouth of the Greeks, vain and unclean. Even if thou art giving children their necessary food, they keep on vexing those who furnish it with evil speech, and we must bear with them all the while. (diabastazesthai). Again, children, when they see a robber entering and taking away the furniture, far from resisting, even smile on the designing fellow; but shouldest thou take away the little basket or the rattle (seistra) or any other of their playthings, they take it to heart and fret, tear themselves, and stamp on the floor; just so do the Greeks also: when they behold the devil pilfering all their patrimony, and even the things which support their life, they laugh, and run to him as to a friend: but should any one take away any possession, be it wealth or any childish thing whatsoever of that kind, they cry, they tear themselves. And as children expose their limbs unconsciously and blush not for shame; so the Greeks, wallowing in whoredoms and adulteries, and laying bare the laws of nature, and introducing unlawful intercourses, are not abashed.
Ye have given me vehement applause and acclamation [27] , but with all your applause have a care lest you be among those of whom these things are said. Wherefore I beseech you all to become men: since, so long as we are children, how shall we teach them manliness? How shall we restrain them from childish folly? Let us, therefore, become men; that we may arrive at the measure of the stature which hath been marked out for us by Christ, and may obtain the good things to come: through the grace and loving-kindness, etc. etc.
[21] Plutarch, in Dion. t. v. p. 162. ed. Bryan. "Plato having been introduced to Dionysius, they discoursed in general about human virtue; when Plato maintained that any thing might be credible rather than for tyrants to be truly brave. Then changing the subject, he argued concerning Justice, that the life of the just is blessed, of the unjust miserable. The tyrant was not well pleased with the discourse, understanding it as a reproof: and he was vexed with the bystanders, who mightily approved the man, and were taken with his remarks. At last, in anger and bitterness, he asked him what was his object in coming to Sicily. He said, To look for a good man. By heaven, he replied, it is clear you have not found him. Now Dion's friends thought this had been the end of his anger, and as Plato was anxious to go, they provided him with a passage in a galley, in which Pollis the Spartan was sailing to Greece. But Dionysius secretly besought Pollis, if possible, to kill him at sea, but at any rate to sell him for a slave, for that he would never be the worse for it, but just as happy, in that Justice of his, though he became a slave. Upon which it is said that Pollis took Plato to Ægina and sold him there, the Æginetæ being at war with Athens, and having made a decree, that any Athenian coming there should be sold."
[22] phulakes, Plato's word in the Republic for citizens.
[23] Cic. de Nat. Deor. i. 23. Protagoras of Abdera, a distinguished Sophist of his time, having opened a certain treatise with these words, "Concerning the Gods, I cannot speak of them either as being or as not being;" the Athenians banished him from Athens and Attica, and burned his books in the Assembly. He flourished about B.C. 444. Clinton, Fasti Hellenici, i. 53.
[24] B.C. 466. Clinton, F. H. i. 39. The Scholiast on Aristophanes calls him "a writer of songs, called an Atheist; a bringer in of strange gods. Whereupon the Athenians condemned him, voting a talent of silver to whoever should kill him, and two talents to any one who should bring him alive: and prevailed on the Peloponnesians to join with them." Of Theodorus, Cicero says that he was threatened with death by Lysimachus, but he does not say that it was for his "atheism:" this must have been between B.C. 306-281. Clinton, F.H. i. 174, 184.
[25] ho Melios. Schol. in Aristoph. Ran. 323.
[26] Cic. de. N. D. i. 23; Tusc. Disp. i. 43.
[27] This custom is referred to by St. Chrysostom in many places as also by St. Augustin and others: the earliest mention of it appears to be the censure passed on Paul of Samosata in the synod of Antioch, A.D. 272, for demanding and encouraging such applause. Vid. Euseb. E. H. vii. 30. St. Chrysostom in his 30th Hom. on the Acts says, "When I am applauded in my speaking, for the moment I feel as an infirm human being, (for why should not one confess the truth?)....but when I am come home, and consider that those who have been applauding are no wise profited, but rather by their applause and acclamation have lost what good they might have attained, I......feel as if I had said all to no purpose.....And often I have thought of making a law to forbid all signs of applause, and to enforce listening in silence and with becoming order......Yea, if you please, let us even now pass such a law......Why do you applaud at the very moment that I am making a rule to check that practice? &c." iv. 784. Ed. Savil. Vid. Bingham Antiquit. xiv. 4. 27; Suicer, v. krotos.