To Autolycus
Three books written about AD 180 to a pagan friend named Autolycus by the bishop of Antioch. Book 1 explains who God is and what the name “Christian” means. Book 2 sets the Greek poets and philosophers against the prophets. Book 3 argues from chronology that Moses is older than the Greek writers.
GreekHumphry edition, 1852
English, ANFAnte-Nicene Fathers, vol. 2 (1885)
Modern EnglishSermonIndex
A note for readers. Theophilus is the earliest known Christian writer to use the Greek word for “triad” of God, but he applies it to God, his Word and his Wisdom, which is not the later church’s formulation of the Trinity. His reading of the early chapters of Genesis is also unusual. Read it as a witness to second-century thought, and weigh it against the Bible.
Book 1
ΣΤΩΜΥΛΟΝ μὲν οὖν στόμα καὶ φράσις εὐεπὴς τέρψιν παρέχει καὶ ἔπαινον πρὸς κενὴν δόξαν ἀθλίοις ἀνθρώποις ἔχουσι τὸν νοῦν κατεφθαρμένον. ὁ δὲ τῆς ἀληθείας ἐραστὴς οὐ προσέχει λόγοις μεμιασμένοις, ἀλλὰ ἐξετάζει τὸ ἔργον τοῦ λόγου, τί καὶ ὁποῖον ἐστίν. ἐπειδὴ οὐν, ὦ ἑταῖρε, κατέπληξάς με λόγοις κενοῖς καυχησάμενος ἐν τοῖς θεοῖς σου τοῖς λιθίνοις καὶ ξυλίνοις, ἐλατοῖς τε καὶ χωνευτοῖς καὶ πλαστοῖς καὶ γραπτοῖς· οἱ οὔτε βλέπουσιν, οὔτε ἀκούουσιν· εἰσὶ γὰρ εἴδωλα καὶ ἔργα χειρῶν ἀνθρώπων· ἔτι δὲ φῄς με καὶ Χριστιανὸν, ὡς κακὸν τοὔνομα φοροῦντα· ἐγὼ μὲν οὖν ὁμολογῶ εἶναι Χριστιανὸς, καὶ φορῶ τὸ θεοφιλὲς ὄνομα τοῦτο, ἐλπίζων εὔχρηστος εἶναι τῷ Θεῷ. οὐ γὰρ ὡς σὺ ὑπολαμβάνεις χαλεπὸν εἶναι τοὔνομα τοῦ Θεοῦ, οὕτως ἔχει. ἴσως δὲ ἔτι αὐτὸς σὺ ἄχρηστος ὢν τῷ Θεῷ, περὶ τοῦ Θεοῦ οὕτω φρονεῖς.
Autolycus an Idolater and Scorner of Christians.A Fluent tongue and an elegant style afford pleasure and such praise as vainglory delights in, to wretched men who have been corrupted in mind; the lover of truth does not give heed to ornamented speeches, but examines the real matter of the speech, what it is, and what kind it is. Since, then, my friend, you have assailed me with empty words, boasting of your gods of wood and stone, hammered and cast, carved and graven, which neither see nor hear, for they are idols, and the works of men's hands; and since, besides, you call me a Christian, as if this were a damning name to bear, I, for my part, avow that I am a Christian, and bear this name beloved of God, hoping to be serviceable to God. For it is not the case, as you suppose, that the name of God is hard to bear; but possibly you entertain this opinion of God, because you are yourself yet unserviceable to Him.
A glib mouth and a pleasing style give delight, and the praise that feeds empty glory, to wretched people whose minds are corrupted. But the lover of truth pays no attention to polluted speeches. He examines the substance behind the speech: what it is and what kind of thing it is. So, my friend, you have overawed me with empty words, boasting of your gods of stone and wood, hammered, cast, molded and painted. They neither see nor hear, for they are idols, the work of human hands. You also call me a Christian, as if I bore a bad name. For my part, I admit that I am a Christian. I bear this name, which God loves, hoping to be useful to God. The name of God is not harsh, as you suppose. Perhaps you think this about God because you are still useless to Him yourself.
Translator’s note. There is a wordplay here. “Useful” (euchrēstos) and “useless” (achrēstos) sound close to “Christian” (Christianos).
Ἀλλὰ καὶ ἐὰν φῇς, δεῖξόν μοι τὸν Θεόν σου· κἀγώ σοι εἴποιμι ἂν, δεῖξόν μοι τὸν ἄνθρωπόν σου, κἀγώ σοι δείξω τὸν Θεόν μου. ἐπεὶ δεῖξον βλέποντας τοὺς ὀφθαλμοὺς τῆς ψυχῆς σου, καὶ τὰ ὦτα τῆς καρδίας σου ἀκούοντα. ὥσπερ γὰρ οἱ βλέποντες τοῖς ὀφθαλμοῖς τοῦ σώματος κατανοοῦσι τὴν τοῦ βίου καὶ ἐπίγειον πραγματείαν, ἅμα δοκιμάζοντες τὰ διαφέροντα, ἤτοι φῶς ἢ σκότος, ἢ λευκὸν ἢ μέλαν, ἢ ἀειδὲς ἢ εὔμορφον, ἢ εὔρυθμον καὶ εὔμετρον, ἢ ἄῤῥυθμον καὶ ἄμετρον, ἢ ὑπὲρ μέτρον ἢ κόλουρον· ὁμοίως δὲ καὶ τὰ ὑπ᾿ ἀκοὴν πίπτοντα, ἢ ὀξύφωνα, ἢ βαρύφωνα, ἢ ἡδύφωνα· οὕτως ἔχοι ἂν καὶ περὶ τὰ ὦτα τῆς καρδίας, καὶ τοὺς ὀφθαλμοὺς τοὺς τῆς ψυχῆς, δύνασθαι Θεὸν θεάσασθαι.
That the Eyes of the Soul Must Be Purged Ere God Can Be Seen.But if you say, "Show me thy God," I would reply, "Show me yourself, and I will show you my God. Show, then, that the eyes of your soul are capable of seeing, and the ears of your heart able to hear; for as those who look with the eyes of the body perceive earthly objects and what concerns this life, and discriminate at the same time between things that differ, whether light or darkness, white or black, deformed or beautiful, well-proportioned and symmetrical or disproportioned and awkward, or monstrous or mutilated; and as in like manner also, by the sense of hearing, we discriminate either sharp, or deep, or sweet sounds; so the same holds good regarding the eyes of the soul and the ears of the heart, that it is by them we are able to behold God. For God is seen by those who are enabled to see Him when they have the eyes of their soul opened: for all have eyes; but in some they are overspread, and do not see the light of the sun.
But if you say, “Show me your God,” I would answer, “Show me yourself, and I will show you my God.” Show me that the eyes of your soul can see and the ears of your heart can hear. People who see with the eyes of the body take in the affairs of this life and of the earth. At the same time they judge the differences between things: light or darkness, white or black, ugly or beautiful, well-proportioned and shapely or ill-proportioned and shapeless, oversized or stunted. It is the same with what falls under hearing: sounds that are shrill, deep or sweet. So it is also with the ears of the heart and the eyes of the soul: by them one can behold God.
Translator’s note. The older translation runs on into the next section here (“For God is seen by those ... the light of the sun”). Following the Greek, that material belongs to 1.2b.
βλέπεται γὰρ Θεὸς τοῖς δυναμένοις αὐτὸν ὁρᾷν, ἐπὰν ἔχωσι τοὺς ὀφθαλμοὺς ἀνεωγμένους τῆς ψυχῆς. πάντες μὲν γὰρ ἔχουσι τοὺς ὀφθαλμοὺς, ἀλλὰ ἕνιοι ὑποκεχυμένους, καὶ μὴ βλέποντας τὸ φῶς τοῦ ἡλίου· καὶ οὐ παρὰ τὸ μὴ βλέπειν τοὺς τυφλοὺς ἤδη καὶ οὐκ ἔστι τὸ φῶς τοῦ ἡλίου φαῖνον· ἀλλὰ ἑαυτοὺς αἰτιάσθωσαν οἱ τυφλοὶ, καὶ τοὺς ἑαυτῶν ὀφθαλμούς. οὕτω καὶ σὺ, ὦ ἄνθρωπε, ἔχεις ὑποκεχυμένους τοὺς ὀφθαλμοὺς τῆς ψυχῆς σου ὑπὸ τῶν ἁμαρτημάτων καὶ τῶν πράξεών σου τῶν πονηρῶν. ὥσπερ ἔσοπτρον ἐστιλβωμένον, οὕτω δεῖ τὸν ἄνθρωπον ἔχειν καθαρὰν ψυχήν· ἐπὰν οὖν ᾖ ἰὸς ἐν τῷ ἐσόπτρῳ, οὐ δύναται ὁρᾷσθαι τὸ πρόσωπον τοῦ ἀνθρώπου ἐν τῷ ἐσόπτρῳ. οὕτω καὶ ὅταν ἡ ἁμαρτία ἐν τῷ ἀνθρώπῳ, οὐ δύναται ὁ τοιοῦτος ἄνθρωπος θεωρεῖν τὸν Θεόν.
Yet it does not follow, because the blind do not see, that the light of the sun does not shine; but let the blind blame themselves and their own eyes. So also thou, O man, hast the eyes of thy soul overspread by thy sins and evil deeds. As a burnished mirror, so ought man to have his soul pure.
God is seen by those who are able to see Him, when the eyes of their soul are open. All people have eyes, but in some they are clouded over, and these do not see the light of the sun. Yet it does not follow that the sunlight is not shining just because the blind cannot see. The blind must blame themselves and their own eyes. In the same way, you, my friend, have the eyes of your soul clouded by your sins and evil deeds. A person ought to have a pure soul, like a polished mirror. When there is rust on a mirror, a person’s face cannot be seen in it. So also, when sin is in a person, such a person cannot see God.
δεῖξον οὖν καὶ σὺ σεαυτὸν, εἰ οὐκ εἶ μοιχὸς, εἰ οὐκ εἶ πόρνος, εἰ οὐκ εἶ κλέπτης, εἰ οὐκ εἶ ἅρπαξ, εἰ οὐκ εἶ ἀποστερητὴς, εἰ οὐκ εἶ ἀρσενοκοίτης, εἰ οὐκ εἶ ὑβριστὴς, εἰ οὐκ εἶ λοίδορος, εἰ οὐκ ὀργίλος, εἰ οὐ φθονερὸς, εἰ οὐκ ἀλαζὼν, εἰ οὐχ ὑπερόπτης, εἰ οὐ πλήκτης, εἰ οὐ φιλάργυρος, εἰ οὐ γονεῦσιν ἀπειθὴς, εἰ οὐ τὰ τέκνα σου πωλεῖς. τοῖς γὰρ ταῦτα πράσσουσιν ὁ Θεὸς οὐκ ἐμφανίζεται, ἐὰν μὴ πρῶτον ἑαυτοὺς καθαρίσωσιν ἀπὸ παντὸς μολυσμοῦ. καὶ σοὶ οὖν ἅπαντα ἐπισκοτεῖ, καθάπερ ὕλης ἐπιφορὰ ἐπὰν γένηται τοῖς ὀφθαλμοῖς πρὸς τὸ μὴ δύνασθαι ἀτενίσαι τὸ φῶς τοῦ ἡλίου· οὕτω καὶ σοὶ, ὦ ἄνθρωπε, ἐπισκοτοῦσιν αἱ ἀσέβειαι πρὸς τὸ μὴ δύνασθαί σε ὁρᾷν τὸν Θεόν.
When there is rust on the mirror, it is not possible that a man's face be seen in the mirror; so also when there is sin in a man, such a man cannot behold God. Do you, therefore, show me yourself, whether you are not an adulterer, or a fornicator, or a thief, or a robber, or a purloiner; whether you do not corrupt boys; whether you are not insolent, or a slanderer, or passionate, or envious, or proud, or supercilious; whether you are not a brawler, or covetous, or disobedient to parents; and whether you do not sell your children; for to those who do these things God is not manifest, unless they have first cleansed themselves from all impurity. All these things, then, involve you in darkness, as when a filmy defluxion on the eyes prevents one from beholding the light of the sun: thus also do iniquities, 0 man, involve you in darkness, so that you cannot see God.
So show me yourself. Show me that you are not an adulterer, or a fornicator, or a thief, or a robber, or a defrauder. Show me that you are not a man who has sex with males, or insolent, or abusive, or quick-tempered, or envious, or boastful, or arrogant, or violent, or greedy for money, or disobedient to your parents, and that you do not sell your children. For God does not reveal Himself to people who do these things, unless they first cleanse themselves from every defilement. All these things cast a darkness over you, just as a discharge of matter on the eyes keeps them from gazing at the light of the sun. In the same way, my friend, your ungodly deeds cast a darkness over you, so that you cannot see God.
Translator’s note. The list echoes Paul’s lists of sins, especially 1 Corinthians 6:9-10 and Romans 1:29-30. “Cleanse themselves from every defilement” echoes the Greek of 2 Corinthians 7:1.
Scripture: 1 Corinthians 6:9-10; Romans 1:30; 2 Corinthians 7:1
Ἐρεῖς οὖν μοι· σὺ ὁ βλέπων, διήγησαί μοι τὸ εἶδος τοῦ Θεοῦ. ἄκουε, ὦ ἄνθρωπε, τὸ μὲν εἶδος τοῦ Θεοῦ, ἄῤῥητον καὶ ἀνέκφραστον, καὶ μὴ δυνάμενον ὀφθαλμοῖς σαρκίνοις ὁραθῆναι. δόξῃ γάρ ἐστιν ἀχώρητος, μεγέθει ἀκατάληπτος, ὕψει ἀπερινόητος, ἰσχύϊ ἀσύγκριτος, σοφίᾳ ἀσυμβίβαστος, ἀγαθοσύνῃ ἀμίμητος, καλοποιΐᾳ ἀνεκδιήγητος. εἰ γὰρ φῶς αὐτὸν εἴπω, ποίημα αὐτοῦ λέγω· εἰ λόγον εἴπω, ἀρχὴν αὐτοῦ λέγω· νοῦν ἐὰν εἴπω, φρόνησιν αὐτοῦ λέγω· πνεῦμα ἐὰν εἴπω, ἀναπνοὴν αὐτοῦ λέγω· σοφίαν ἐὰν εἴπω, γέννημα αὐτοῦ λέγω· ἰσχὺν ἐὰν εἴπω, κράτος αὐτοῦ λέγω· δύναμιν ἐὰν εἴπω, ἐνέργειαν αὐτοῦ λέγω· πρόνοιαν ἐὰν εἴπω, ἀγαθοσύνην αὐτοῦ λέγω· βασιλείαν ἐὰν εἴπω, δόξαν αὐτοῦ λέγω· κύριον ἐὰν εἴπω, κριτὴν αὐτὸν λεγω· κριτὴν ἐὰν εἴπω, δίκαιον αὐτὸν λέγω· πατέρα ἐὰν εἴπω, τὰ πάντα αὐτὸν λέγω· πῦρ ἐὰν εἴπω, τὴν ὀργὴν αὐτοῦ λέγω. ἐρεῖς οὖν μοι· ὀργίζεται Θεός; μάλιστα· ὀργίζεται τοῖς τὰ φαῦλα πράσσουσιν, ἀγαθὸς δὲ καὶ χρηστὸς καὶ οἰκτίρμων ἐστὶν ἐπὶ τοὺς ἀγαπῶντας καὶ φοβουμένους αὐτόν· παιδευτὴς γάρ ἐστι τῶν θεοσεβῶν, καὶ πατὴρ τῶν δικαίων· κριτὴς δὲ καὶ κολαστὴς τῶν ἀσεβῶν.
Nature of God.You will say, then, to me, "Do you, who see God, explain to me the appearance of God." Hear, O man. The appearance of God is ineffable and indescribable, and cannot be seen by eyes of flesh. For in glory He is incomprehensible, in greatness unfathomable, in height inconceivable, in power incomparable, in wisdom unrivalled, in goodness inimitable, in kindness unutterable. For if I say He is Light, I name but His own work; if I call Him Word, I name but His sovereignty; if I call Him Mind, I speak but of His wisdom; if I say He is Spirit, I speak of His breath; if I call Him Wisdom, I speak of His offspring; if I call Him Strength, I speak of His sway; if I call Him Power, I am mentioning His activity; if Providence, I but mention His goodness; if I call Him Kingdom, I but mention His glory; if I call Him Lord, I mention His being judge; if I call Him Judge, I speak of Him as being just; if I call Him Father, I speak of all things as being from Him; if I call Him Fire, I but mention His anger. You will say, then, to me, "Is God angry? "Yes; He is angry with those who act wickedly, but He is good, and kind, and merciful, to those who love and fear Him; for He is a chastener of the godly, and father of the righteous; but he is a judge and punisher of the impious.
You will say to me, “You who can see, describe to me the appearance of God.” Listen, my friend. The appearance of God is beyond speech and description, and cannot be seen with eyes of flesh. In glory He cannot be contained, in greatness He cannot be grasped, in height He cannot be conceived, in strength He has no equal, in wisdom He has no match, in goodness He cannot be imitated, and in His good works He cannot be described. If I call Him Light, I am speaking of something He made. If I call Him Word, I am speaking of His beginning. If I call Him Mind, I am speaking of His understanding. If I call Him Spirit, I am speaking of His breath. If I call Him Wisdom, I am speaking of what He begot. If I call Him Strength, I am speaking of His might. If I call Him Power, I am speaking of His working. If I call Him Providence, I am speaking of His goodness. If I call Him Kingdom, I am speaking of His glory. If I call Him Lord, I am calling Him judge. If I call Him Judge, I am calling Him just. If I call Him Father, I am calling Him everything. If I call Him Fire, I am speaking of His anger. You will ask me, “Is God angry?” Certainly. He is angry with those who do evil. But He is good, kind and compassionate toward those who love and fear Him. For He is the instructor of the godly and the father of the righteous, but the judge and punisher of the ungodly.
Translator’s note. “I am calling Him everything” is the literal Greek, which is very terse. The older translation takes it to mean that all things come from Him. That is a possible reading, but the Greek does not say it outright.
Ἄναρχος δέ ἐστιν, ὅτι ἀγέννητός ἐστιν· ἀναλλοίωτος δὲ, καθότι ἀθάνατός ἐστι. Θεὸς δὲ λέγεται, διὰ τὸ τεθεικέναι τὰ πάντα ἐπὶ τῇ ἑαυτοῦ ἀσφαλείᾳ, καὶ διὰ τὸ θέειν· τὸ δὲ θέειν ἐστὶ τὸ τρέχειν, καὶ κινεῖν, καὶ ἐνεργεῖν, καὶ τρέφειν, καὶ προνοεῖν, καὶ κυβερνᾷν καὶ ζωοποιεῖν τὰ πάντα. κύριος δέ ἐστι, διὰ τὸ κυριεύειν αὐτὸν τῶν ὅλων. πατὴρ δὲ, διὰ τὸ εἶναι αὐτὸν πρὸ τῶν ὅλων. δημιουργὸς δὲ καὶ ποιητὴς, διὰ τὸ αὐτὸν εἶναι κτίστην καὶ ποιητὴν τῶν ὅλων. ὕψιστος δὲ, διὰ τὸ εἶναι αὐτὸν ἀνώτερον τῶν πάντων. παντοκράτωρ δὲ, ὅτι αὐτὸς τὰ πάντα κρατεῖ καὶ ἐμπεριέχει. τὰ γὰρ ὕψη τῶν οὐρανῶν, καὶ τὰ βάθη τῶν ἀβύσσων, καὶ τὰ πέρατα τῆς οἰκουμένης, ἐν τῇ χειρὶ αὐτοῦ ἐστι, καὶ οὐκ ἔστι τόπος τῆς καταπαύσεως αὐτοῦ.
Attributes of God.And He is without beginning, because He is unbegotten; and He is unchangeable, because He is immortal. And he is called God [Qeo/j] on account of His having placed [teqeike/nai] all things on security afforded by Himself; and on account of [qe/ein], forqe/ein means running, and moving, and being active, and nourishing, and foreseeing, and governing, and making all things alive. But he is Lord, because He rules over the universe; Father, because he is before all things; Fashioner and Maker, because He is creator and maker of the universe; the Highest, because of His being above all; and Almighty, because He Himself rules and embraces all. For the heights of heaven, and the depths of the abysses, and the ends of the earth, are in His hand, and there is no place of His rest.
God has no beginning, because he was never begotten. He does not change, because he is immortal. He is called God (Theos) because he has set (tetheikenai) all things on his own firm foundation, and because of the word theein. Theein means to run, to move, to be active, to nourish, to watch over, to steer, and to give life to all things. He is Lord because he rules over the whole universe. He is Father because he exists before all things. He is Craftsman and Maker because he is the Creator and Maker of the universe. He is the Most High because he is above all things. He is Almighty because he himself holds and encloses all things. For the heights of heaven, the depths of the abysses, and the ends of the world are in his hand, and there is no place that can be his resting place.
Translator’s note. “In his hand are … the ends of the earth” echoes Psalm 95:4 (94:4 in the Greek Old Testament, which reads “ends of the earth” where English Bibles have “depths”). “There is no place of his rest” echoes Isaiah 66:1 (“What is the place of my rest?”). The point is that no place can contain God, not that God never rests.
Scripture: Isaiah 66:1
οὐρανοὶ μὲν γὰρ ἔργον αὐτοῦ εἰσι, γῆ ποίημα αὐτοῦ ἐστι, θάλασσα κτίσμα αὐτοῦ ἐστιν, ἄνθρωπος πλάσμα καὶ εἰκὼν αὐτοῦ ἐστιν· ἥλιος καὶ σελήνη καὶ ἀστέρες στοιχεῖα αὐτοῦ εἰσιν, εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς γεγονότα, πρὸς ὑπηρεσίαν καὶ δουλείαν ἀνθρώπων· καὶ τὰ πάντα ὁ Θεὸς ἐποίησεν ἐξ οὐκ ὄντων εἰς τὸ εἶναι· ἵνα διὰ τῶν ἔργων γινώσκηται καὶ νοηθῇ τὸ μέγεθος αὐτοῦ.
For the heavens are His work, the earth is His creation, the sea is His handiwork; man is His formation and His image; sun, moon, and stars are His elements, made for signs, and seasons, and days, and years, that they may serve and be slaves to man; and all things God has made out of things that were not into things that are, in order that through His works His greatness may be known and understood.
For the heavens are his work, the earth is his creation, and the sea is what he made. Man is his molded work and his image. The sun, moon and stars are his elements, made as signs and for seasons, days and years, to serve mankind and to be their servants. God brought all things into being out of what did not exist, so that through his works his greatness might be known and understood.
Translator’s note. “Out of what did not exist” is literally “out of things that are not.” The wording is close to 2 Maccabees 7:28. Theophilus is one of the earliest Christian writers to state plainly that God created out of nothing. The idea that God’s greatness is known through his works may be compared with Romans 1:20.
Scripture: Genesis 1:14
Καθάπερ γὰρ ψυχὴ ἐν ἀνθρώπῳ οὐ βλέπεται, ἀόρατος οὖσα ἀνθρώποις, διὰ δὲ τῆς κινήσεως τοῦ σώματος νοεῖται ἡ ψυχή· οὕτως ἔχοι ἂν καὶ τὸν Θεὸν μὴ δύνασθαι ὁραθῆναι ὑπὸ ὀφθαλμῶν ἀνθρωπίνων, διὰ δὲ τῆς προνοίας καὶ τῶν ἔργων αὐτοῦ βλέπεται καὶ νοεῖται. ὃν τρόπον γὰρ καὶ πλοῖον θεασάμενός τις ἐν θαλάσσῃ κατηρτισμένον, καὶ τρέχον καὶ κατερχόμενον εἰς λιμένα, δῆλον ὅτι ἡγήσεται εἶναι ἐν αὐτῷ κυβερνήτην τὸν κυβερνῶντα αὐτό· οὕτω δεῖ νοεῖν εἶναι τὸν Θεὸν κυβερνήτην τῶν ὅλων, εἰ καὶ οὐ θεωρεῖται ὀφθαλμοῖς σαρκίνοις διὰ τὸ αὐτὸν ἀχώρητον εἶναι. εἰ γὰρ τῷ ἡλίῳ ἐλαχίστῳ ὄντι στοιχείῳ οὐ δύναται ἄνθρωπος ἀτενίσαι, διὰ τὴν ὑπερβάλλουσαν θέρμην καὶ δύναμιν, πῶς οὐχὶ μᾶλλον τῇ τοῦ Θεοῦ δόξῃ ἀνεκφράστῳ οὔσῃ ἄνθρωπος θνητὸς οὐ δύναται ἀντωπῆσαι.
The Invisible God Perceived Through His Works.For as the soul in man is not seen, being invisible to men, but is perceived through the motion of the body, so God cannot indeed be seen by human eyes, but is beheld and perceived through His providence and works. For, in like manner, as any person, when he sees a ship on the sea rigged and in sail, and making for the harbour, will no doubt infer that there is a pilot in her who is steering her; so we must perceive that God is the governor [pilot] of the whole universe, though He be not visible to the eyes of the flesh, since He is incomprehensible. For if a man cannot look upon the sun, though it be a very small heavenly body, on account of its exceeding heat and power, how shall not a mortal man be much more unable to face the glory of God, which is unutterable?
The soul in a person cannot be seen, because it is invisible to human beings, yet it is recognized through the movement of the body. In the same way, God cannot be seen by human eyes, but he is seen and understood through his providence and his works. Suppose someone sees a ship at sea, fully fitted out, under way and coming into harbor. He will obviously conclude that it has a pilot steering it. So we must understand that God is the pilot of the whole universe, even though he cannot be seen with eyes of flesh, because he cannot be contained. If a man cannot look at the sun, which is a very small heavenly body, because of its overwhelming heat and power, how much less can a mortal man look directly at the glory of God, which is beyond words?
Translator’s note. “Cannot be contained” renders achōrētos, which means “that which no space can hold.” The older translation’s “incomprehensible” is less exact.
ὃν τρόπον γὰρ ῥόα, ἔχουσα φλοιὸν τὸν περιέχοντα αὐτὴν, ἔνδον ἔχει μονὰς καὶ θήκας πολλὰς διαχωριζομένας διὰ ὑμένων, καὶ πολλοὺς κόκκους ἔχει τοὺς ἐν αὐτῇ κατοικοῦντας· οὕτως ἡ πᾶσα κτίσις περιέχεται ὑπὸ πνεύματος θεοῦ, καὶ τὸ πνεῦμα τὸ περίεχον σὺν τῇ κτίσει περιέχεται ὑπὸ χειρὸς Θεοῦ. ὥσπερ οὖν ὁ κόκκος τῆς ῥοᾶς ἔνδον κατοικῶν οὐ δύναται ὁρᾷν τὰ ἔξω τοῦ λέπους αὐτὸς ὢν ἔνδον· οὕτως οὐδὲ ἄνθρωπος ἐμπεριεχόμενος μετὰ πάσης τῆς κτίσεως ὑπὸ χειρὸς Θεοῦ, οὐ δύναται θεωρεῖν τὸν θεόν. εἶτα βασιλεὺς μὲν ἐπίγειος πιστεύεται εἶναι, καίπερ μὴ πᾶσι βλεπόμενος, διὰ δὲ νόμων καὶ διατάξεων αὐτοῦ καὶ ἐξουσιῶν καὶ δυνάμεων καὶ εἰκόνων νοεῖται. τὸν δὲ θεὸν οὐ βούλει σὺ νοεῖσθαι διὰ ἔργων, καὶ δυνάμεων;
For as the pomegranate, with the rind containing it, has within it many cells and compartments which are separated by tissues, and has also many seeds dwelling in it, so the whole creation is contained by the spirit of God, and the containing spirit is along with the creation contained by the hand of God. As, therefore, the seed of the pomegranate, dwelling inside, cannot see what is outside the rind, itself being within; so neither can man, who along with the whole creation is enclosed by the hand of God, behold God. Then again, an earthly king is believed to exist, even though he be not seen by all; for he is recognised by his laws and ordinances, and authorities, and forces, and statues; and are you unwilling that God should be recognised by His works and mighty deeds?
A pomegranate has a rind around it, and inside it has many chambers and compartments divided by membranes, and many seeds living in it. In the same way, the whole creation is enclosed by the spirit of God, and the enclosing spirit, together with the creation, is held in the hand of God. The seed inside the pomegranate cannot see what lies outside the rind, because it is itself inside. In the same way a human being, enclosed with all creation in the hand of God, cannot see God. Again, people believe that an earthly king exists, even though not everyone sees him. He is known through his laws, his decrees, his authorities, his forces and his images. Do you refuse to let God be known through his works and his powers?
Translator’s note. The Greek pneuma means both “spirit” and “breath.” Here Theophilus may be thinking of God’s life-giving breath that fills creation rather than specifically of the Holy Spirit, so “spirit” is left lowercase.
Κατανόησον, ὦ ἄνθρωπε, τὰ ἔργα αὐτοῦ, καιρῶν μὲν κατὰ χρόνους ἀλλαγὴν, καὶ ἀέρων τροπὰς, στοιχείων τὸν εὔτακτον δρόμον, ἡμερῶν τε καὶ νυκτῶν καὶ μηνῶν καὶ ἐνιαυτῶν τὴν εὔτακτον πορείαν, σπερμάτων τε καὶ φυτῶν καὶ καρπῶν τὴν διάφορον καλλονὴν, τήν τε πολυποίκιλον γονὴν κτηνῶν τετραπόδων καὶ πετεινῶν καὶ ἑρπετῶν καὶ νηκτῶν, ἐνύδρων τε καὶ ἐναλίων, ἢ τὴν ἐν αὐτοῖς τοῖς ζώοις δεδομένην σύνεσιν πρὸς τὸ γεννᾷν καὶ ἐκτρέφειν, οὐκ εἰς ἰδίαν χρῆσιν, ἀλλὰ εἰς τὸ ἔχειν τὸν ἄνθρωπον· τήν τε πρόνοιαν ἣν ποιεῖται ὁ Θεὸς ἐτοιμάζων τροφὴν πάσῃ σαρκὶ, ἢ τὴν ὑποταγὴν ἣν ὥρισεν ὑποτάσσεσθαι τὰ πάντα τῇ ἀνθρωπότητι· πηγῶν τε γλυκερῶν καὶ ποταμῶν ἀεννάων ῥύσιν· δρόσων τε καὶ ὄμβρων καὶ ὑετῶν τὴν κατὰ καιροὺς γινομένην ἐπιχορηγίαν· τὴν οὐρανίων παμποίκιλον κίνησιν, ἑωσφόρον ἀνατέλλοντα μὲν καὶ προσημαίνοντα ἔρχεσθαι τὸν τέλειον φωστῆρα· σύνδεσμόν τε Πλειάδος καὶ Ὠρίωνος· Ἀρκτοῦρόν τε καὶ τὴν τῶν λοιπῶν ἄστρων πορείαν γινομένην ἐν τῷ κύκλῳ τοῦ οὐρανοῦ, οἷς ἡ πολυποίκιλος σοφία τοῦ Θεοῦ πᾶσιν ἴδια ὀνόματα κέκληκεν.
God is Known by His Works.Consider, O man, His works,-the timely rotation of the seasons, and the changes of temperature; the regular march of the stars; the well-ordered course of days and nights, and months, and years; the various beauty of seeds, and plants, and fruits; and the divers species of quadrupeds, and birds, and reptiles, and fishes, both of the rivers and of the sea; or consider the instinct implanted in these animals to beget and rear offspring, not for their own profit, but for the use of man; and the providence with which God provides nourishment for all flesh, or the subjection in which He has ordained that all things subserve mankind. Consider, too, the flowing of sweet fountains and never-failing rivers, and the seasonable supply of dews, and showers, and rains; the manifold movement of the heavenly bodies, the morning star rising and heralding the approach of the perfect luminary; and the constellation of Pleiades, and Orion, and Arcturus, and the orbit of the other stars that circle through the heavens, all of which the manifold wisdom of God has called by names of their own.
Consider his works, O man: the changing of the seasons in their times, the changes in the weather, the well-ordered course of the elements, and the orderly progress of days, nights, months and years. Consider the varied beauty of seeds, plants and fruits, and the many kinds of offspring among four-footed animals, birds, reptiles, and swimming creatures, both of rivers and of the sea. Consider the understanding given to the animals themselves for bearing and raising their young, not for their own use but so that man may have them. Consider the providence by which God prepares food for all flesh, and the subjection by which he has decreed that all things be placed under humankind. Consider the flow of sweet springs and ever-running rivers, and the supply of dews, showers and rains that comes in its seasons. Consider the many-sided movement of the heavenly bodies: the morning star rising and announcing the coming of the perfect light-bearer; the bond of the Pleiades and Orion; Arcturus; and the course of the remaining stars as they move around the circle of the heavens. The richly varied wisdom of God has given each of them its own name.
Translator’s note. “The bond of the Pleiades and Orion” and the star names recall Job 38:31–32 and 9:9. That God names the stars echoes Psalm 147:4. “The richly varied wisdom of God” is the same Greek phrase as Ephesians 3:10. The “perfect light-bearer” is the sun, which the morning star announces.
Scripture: Job 38:31; Ephesians 3:10
οὗτος Θεὸς μόνος ὁ ποιήσας ἐκ σκότους Φῶς· ὁ ἐξαγαγὼν φῶς ἐκ θησαυρῶν αὐτοῦ, ταμεῖά τε νότου καὶ θησαυροὺς ἀβύσσου, καὶ ὅρια θαλασσῶν, χιόνων τε καὶ χαλαζῶν θησαυροὺς, συνάγων ὕδατα ἐν θησαυροῖς ἀβύσσου, καὶ συνάγων τὸ σκότος ἐν θησαυροῖς αὐτοῦ, καὶ ἐξάγων τὸ φῶς τὸ γλυκὺ καὶ τὸ ποθεινὸν καὶ ἐπιτερπὲς ἐκ θησαυρῶν αὐτοῦ· ἀνάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς, καὶ ἀστραπὰς πληθύνων εἰς ὑετόν· ὁ ἀποστέλλων τὴν βροντὴν εἰς φόβον, καὶ προκαταγγέλλων τὸν κτύπον τῆς βροντῆς διὰ τῆς ἀστραπῆς, ἵνα μὴ ψυχὴ αἰφνιδίως ταραχθεῖσα ἐκψύξῃ, ἀλλὰ μὴν καὶ τῆς ἀστραπῆς τῆς κατερχομένης ἐκ τῶν οὐρανῶν τὴν αὐτάρκειαν ἐπιμετρῶν πρὸς τὸ μὴ ἐκκαῦσαι τὴν γῆν. εἰ γὰρ λάβοι τὴν κατ᾿ ἐξουσίαν ἡ ἀστραπὴ, ἐκκαύσει τὴν γῆν· εἰ δὲ καὶ ἡ βροντὴ, καταστρέψει τὰ ἐν αὐτῇ.
He is God alone who made light out of darkness, and brought forth light from His treasures, and formed the chambers of the south wind, and the treasure-houses of the deep, and the bounds of the seas, and the treasuries of snows and hail-storms, collecting the waters in the storehouses of the deep, and the darkness in His treasures, and bringing forth the sweet, and desirable, and pleasant light out of His treasures; "who causeth the vapours to ascend from the ends of the earth: He maketh lightnings for the rain; " who sends forth His thunder to terrify, and foretells by the lightning the peal of the thunder, that no soul may faint with the sudden shock; and who so moderates the violence of the lightning as it flashes out of heaven, that it does not consume the earth; for, if the lightning were allowed all its power, it would burn up the earth; and were the thunder allowed all its power, it would overthrow all the works that are therein.
He alone is God, who made light out of darkness. He brought out light from his treasures. He brought out the storerooms of the south wind, the treasures of the deep, the boundaries of the seas, and the treasuries of snow and hail. He gathers the waters into the treasures of the deep, and gathers the darkness into his treasures. He brings out the light, sweet, longed-for and delightful, from his treasures. He lifts up clouds from the farthest edge of the earth, and multiplies lightning for the rain. He sends thunder to bring fear, and warns beforehand by the lightning that the crash of thunder is coming, so that no one, suddenly shaken, may faint away. He also measures out just enough of the lightning that comes down from heaven, so that it does not burn up the earth. For if the lightning received its full power, it would burn up the earth. And if the thunder did, it would overturn everything on the earth.
Translator’s note. The language draws on Scripture: the “storerooms of the south” (Job 9:9), the “treasuries of snow and hail” (Job 38:22), and the waters gathered into storehouses (Psalm 33:7). The line about clouds and lightning closely follows Psalm 135:7 (also Jeremiah 10:13), except that where the Bible says God “makes” lightnings for the rain, Theophilus says he “multiplies” them.
Scripture: 2 Corinthians 4:6; Job 38:22
Οὗτός μου Θεὸς ὁ τῶν ὅλων κύριος, ὁ τανύσας τὸν οὐρανὸν μόνος, καὶ θεὶς τὸ εὖρος τῆς ὑπ᾿ οὐρανόν· ὁ συνταράσσων τὸ κῦτος τῆς θαλάσσης, καὶ ἠχῶν τὰ κύματα αὐτῆς· ὁ δεσπόζων τοῦ κράτους αὐτῆς, καὶ τὸν σάλον τῶν κυμάτων καταπραΰνων· ὁ θεμελιώσας τὴν γῆν ἐπὶ τῶν ὑδάτων, καὶ δοὺς πνεῦμα τὸ τρέφον αὐτήν· οὗ ἡ πνοὴ ζωογονεῖ τὸ πᾶν· ὃς ἐὰν συσχῇ τὸ πνεῦμα παῤ ἑαυτῷ, ἐκλείψει τὸ πᾶν. τοῦτον λαλεῖς ἄνθρωπε, τούτου τὸ πνεῦμα ἀναπνεῖς, τοῦτον ἀγνοεῖς· τοῦτο δὲ σοι συμβέβηκε, διὰ τὴν τύφλωσιν τῆς ψυχῆς, καὶ πώρωσιν τῆς καρδίας σου. ἀλλὰ εἰ βούλει, δύνασαι θεραπευθῆναι· ἐπίδος σεαυτὸν τῷ ἰατρῷ, καὶ παρακεντήσει σου τοὺς ὀφθαλμοὺς τῆς ψυχῆς καὶ τῆς καρδίας.
We Shall See God When We Put on Immortality.This is my God, the Lord of all, who alone stretched out the heaven, and established the breadth of the earth under it; who stirs the deep recesses of the sea, and makes its waves roar; who rules its power, and stills the tumult of its waves; who founded the earth upon the waters, and gave a spirit to nourish it; whose breath giveth light to the whole, who, if He withdraw His breath, the whole will utterly fail. By Him you speak, O man; His breath you breathe yet Him you know not. And this is your condition, because of the blindness of your soul, and the hardness of your heart. But, if you will, you may be healed. Entrust yourself to the Physician, and He will couch the eyes of your soul and of your heart.
This is my God, the Lord of all, who alone stretched out the heaven and fixed the breadth of the earth beneath it. He stirs up the depths of the sea and makes its waves roar. He rules its power and calms the surging of its waves. He founded the earth upon the waters and gave a spirit to nourish it. His breath gives life to everything, and if he holds back that breath for himself, everything will fail. It is he, O man, that you speak of, and his breath that you breathe, and yet you do not know him. This has happened to you because your soul is blind and your heart is hardened. But if you are willing, you can be healed. Put yourself in the hands of the Physician, and he will operate on the eyes of your soul and heart.
Translator’s note. The Greek says God’s breath “gives life” to everything, and “you speak of him” renders the Greek “you speak him.” The Greek word behind “operate” means to pierce, and it was used of the eye operation for cataracts.
Scripture: Job 9:8; Isaiah 51:15; Ephesians 4:18
τίς ἐστιν ὁ ἰατρός; ὁ θεὸς, ὁ θεραπεύων καὶ ζωοποιῶν διὰ τοῦ λόγου καὶ τῆς σοφίας. ὁ Θεὸς διὰ τοῦ λόγου αὐτοῦ καὶ τῆς σοφίας. ὁ Θεὸς διὰ τοῦ λόγου αὐτοῦ καὶ τῆς σοφίας ἐποίησε τὰ πάντα. τῷ γὰρ λόγῳ αὐτοῦ ἐστερεώθησαν οἱ οὐρανοὶ, καὶ τῷ πνεύματι αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. κρατίστη ἡ σοφία αὐτοῦ. ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν· ἠτοίμασε δὲ οὐρανοὺς φρονήσει, ἐν αἰσθήσει ἄβυσσοι ἐῤῥάγησαν, νέφη δὲ ἐῤῥύησαν δρόσους. εἰ ταῦτα νοεῖς, ἄνθρωπε, ἁγνῶς καὶ ὁσίως καὶ δικαίως ζῶν, δύνασαι ὁρᾷν τὸν Θεόν. πρὸ παντὸς δὲ προηγείσθω σου ἐν τῇ καρδίᾳ πίστις καὶ φόβος ὁ τοῦ Θεοῦ, καὶ τότε συνήσεις ταῦτα. ὅταν ἀπόθῃ τὸ θνητὸν, καὶ ἐνδύσῃ τὴν ἀφθαρσίαν, τότε ὄψει κατ᾿ ἀξίαν τὸν Θεόν. ἀνεγείρει γάρ σου τὴν σάρκα ἀθάνατον σὺν τῇ ψυχῇ ὁ Θεός· καὶ τότε ὄψει γενόμενος ἀθάνατος τὸν ἀθάνατον, ἐὰν νῦν πιστεύσῃς αὐτῷ· καὶ τότε ἐπιγνώσῃ ὅτι ἀδίκως κατελάλησας αὐτοῦ.
Who is the Physician? God, who heals and makes alive through His word and wisdom. God by His own word and wisdom made all things; for "by His word were the heavens made, and all the host of them by the breath of His mouth. Most excellent is His wisdom. By His wisdom God founded the earth; and by knowledge He prepared the heavens; and by understanding were the fountains of the great deep broken up, and the clouds poured out their dews. If thou perceivest these things, O man, living chastely, and holily, and righteously, thou canst see God. But before all let faith and the fear of God have rule in thy heart, and then shalt thou understand these things. When thou shalt have put off the mortal, and put on incorruption, then shall thou see God worthily. For God will raise thy flesh immortal with thy soul; and then, having become immortal, thou shalt see the Immortal, if now you believe on Him; and then you shall know that you have. spoken unjustly against Him.
Who is the Physician? God, who heals and gives life through his Word and Wisdom. God made all things through his Word and Wisdom. For by his Word the heavens were made firm, and by his Spirit all their power. His wisdom is most mighty. By wisdom God laid the foundation of the earth. He prepared the heavens with understanding. By knowledge the depths were broken open, and the clouds poured down dew. If you grasp these things, O man, and live purely, devoutly and justly, you can see God. But above all, let faith and the fear of God go before you in your heart, and then you will understand these things. When you put off what is mortal and put on incorruption, then you will see God as he deserves to be seen. For God will raise your flesh immortal together with your soul. Then, having become immortal, you will see the Immortal One, if you believe in him now. And then you will recognize that you spoke against him unjustly.
Translator’s note. The lines from “By wisdom God laid the foundation of the earth” to “dew” quote Proverbs 3:19-20. “Put off what is mortal and put on incorruption” echoes 1 Corinthians 15:53-54.
Scripture: Proverbs 3:19-20; 1 Corinthians 15:53
Ἀλλὰ ἀπιστεῖς νεκροὺς ἐγείρεσθαι. ὅτε ἔσται, τότε πιστεύσεις θέλων καὶ μὴ θέλων· καὶ ἡ πίστις σου εἰς ἀπιστίαν λογισθήσεται, ἐὰν μὴ νῦν πιστεύσῃς. πρὸς τί δὲ καὶ ἀπιστεῖς; ἢ οὐκ οἶδας ὅτι ἁπάντων πραγμάτων ἡ πίστις προηγεῖται; τίς γὰρ δύναται θερίσαι γεωργὸς, ἐὰν μὴ πρῶτον πιστεύσῃ τὸ σπέρμα τῇ γῇ· ἢ τίς δύναται διαπερᾶσαι τὴν θάλασσαν, ἐὰν μὴ πρῶτον ἑαυτὸν πιστεύσῃ τῷ πλοίῳ καὶ τῷ κυβερνήτῃ; τίς δὲ κάμνων δύναται θεραπευθῆναι, ἐὰν μὴ πρῶτον ἑαυτὸν πιστεύσῃ τῷ ἰατρῷ; ποίαν δὲ τέχνην ἢ ἐπιστήμην δύναταί τις μαθεῖν, ἐὰν μὴ πρῶτον ἐπιδῷ ἑαυτὸν καὶ πιστεύσῃ τῷ διδασκάλῳ; εἰ οὖν γεωργὸς πιστεύει τῇ γῇ, καὶ ὁ πλέων τῷ πλοίῳ, καὶ ὁ κάμνων τῷ ἰατρῷ, σὺ οὐ βούλει σεαυτὸν πιστεῦσαι τῷ Θεῷ, τοσούτους ἀῤῥαβῶνας ἔχων παρ᾿ αὐτοῦ;
Faith Required in All Matters.But you do not believe that the dead are raised. When the resurrection shall take place, then you will believe, whether you will or no; and your faith shah be reckoned for unbelief, unless you believe now. And why do you not believe? Do you not know that faith is the leading principle in all matters? For what husbandman can reap, unless he first trust his seed to the earth? Or who can cross the sea, unless he first entrust himself to the boat and the pilot? And what sick person can be healed, unless first he trust himself to the care of the physician? And what art or knowledge can any one learn, unless he first apply and entrust himself to the teacher? If, then, the husbandman trusts the earth, and the sailor the boat, and the sick the physician, will you not place confidence in God, even when you hold so many pledges at His hand?
But you do not believe that the dead are raised. When it happens, then you will believe, whether you want to or not. And your faith will be counted as unbelief if you do not believe now. Why do you refuse to believe? Do you not know that faith comes first in everything? What farmer can reap unless he first entrusts the seed to the earth? Who can cross the sea unless he first entrusts himself to the ship and the captain? What sick person can be healed unless he first entrusts himself to the doctor? What skill or branch of knowledge can anyone learn unless he first gives himself over to a teacher and trusts him? If, then, the farmer trusts the earth, the traveler by sea trusts the ship, and the sick man trusts the doctor, will you not trust yourself to God, when you have so many pledges from him?
Translator’s note. Throughout this passage Theophilus uses a single Greek verb that means both “believe” and “entrust.” The argument depends on this double meaning, which English cannot fully keep.
πρῶτον μὲν γὰρ ὅτι ἐποίησέ σε ἐξ οὐκ ὄντος εἰς τὸ εἶναι. εἰ γὰρ ὁ πατήρ σου οὐκ ἦν, οὐδὲ ἡ μητὴρ, πολὺ μᾶλλον οὐδὲ σὺ ἦς ποτε. καὶ ἔπλασέ σε ἐξ ὑγρᾶς οὐσίας μικρᾶς, καὶ ἐλαχίστης ῥανίδος, ἥτις οὐδὲ αὐτὴ ἦν ποτε. καὶ προήγαγέ σε ὁ Θεὸς εἰς τόνδε τὸν βίον. εἶτα πιστεύεις τὰ ὑπὸ ἀνθρώπων γινόμενα ἀγάλματα θεοὺς εἶναι, καὶ ἀρετὰς ποιεῖν, τῷ δὲ ποιήσαντί σε Θεῷ ἀπιστεῖς δύνασθαί σε καὶ μεταξὺ ποιῆσαι;
For first He created you out of nothing, and brought you into existence (for if your father was not, nor your mother, much more were you yourself at one time not in being), and formed you out of a small and moist substance, even out of the least drop, which at one time had itself no being; and God introduced you into this life. Moreover, you believe that the images made by men are gods, and do great things; and can you not believe that the God who made you is able also to make you afterwards?
First, he made you out of nothing and brought you into being. For if your father did not exist, and your mother did not, then much more you yourself did not exist at one time. He formed you from a small amount of moist substance, from the tiniest drop, which itself also once did not exist. And God brought you forward into this present life. Yet you believe that statues made by men are gods and work mighty deeds. But when it comes to the God who made you, do you doubt that he is able to make you again afterward as well?
Translator’s note. The Greek word translated “afterward” usually means “in between.” In later Greek, however, it can also mean “next” or “afterward” (compare Acts 13:42, “the next Sabbath”). That fits the point here: the God who made you once can make you again in the resurrection.
Καὶ τὰ μὲν ὀνόματα ὧν φῂς σέβεσθαι θεῶν, ὀνόματά ἐστι νεκρῶν ἀνθρώπων· καὶ τούτων τίνων καὶ ποταπῶν; οὐχὶ Κρόνος μὲν τεκνοφάγος εὑρίσκεται, καὶ τὰ ἑαυτοῦ τέκνα ἀναλίσκων; εἰ δὲ καὶ Δία τὸν παῖδα αὐτοῦ εἴποις, κατάμαθε κἀκείνου τὰς πράξεις, καὶ τὴν ἀναστροφήν· πρῶτον μὲν ὅτι ἐν Ἴδῃ ὑπὸ αἰγὸς ἀνετράφη, καὶ ταύτην σφάξας, κατὰ τοὺς μύθους, καὶ ἐκδείρας, ἐποίησεν ἑαυτῷ ἔνδυμα. τάς τε λοιπὰς πράξεις αὐτοῦ, περὶ τε ἀδελφοκοιτίας καὶ μοιχείας καὶ παιδοφθορίας, ἄμεινον Ὅμηρος καὶ οἱ λοιποὶ ποιηταὶ περὶ αὐτοῦ ἐξηγοῦνται. τί μοι τὸ λοιπὸν καταλέγειν περὶ τῶν υἱῶν αὐτοῦ, Ἡρακλέα μὲν ἑαυτὸν καύσαντα· Διόνυσον δὲ μεθύοντα καὶ μαινόμενον· καὶ Ἀπόλλωνα τὸν Ἀχιλλέα δεδιότα καὶ φεύγοντα, καὶ τῆς Δάφνης ἐρῶντα, καὶ τὸν Ὑακίνθου μόρον ἀγνοοῦντα· ἢ Ἀφροδίτην τὴν τιτρωσκομένην· καὶ Ἄρεα τὸν βροτολοιγὸν, ἔτι δὲ καὶ ἰχῶρα ῥέοντα τούτων τῶν λεγομένων θεῶν;
Immoralities of the Gods.And, indeed, the names of those whom you say you worship, are the names of dead men. And these, too, who and what kind of men were they? Is not Saturn found to be a cannibal, destroying and devouring his own children? And if you name his son Jupiter, hear also his deeds and conduct-first, how he was suckled by a goat on Mount Ida, and having slain it, according to the myths, and flayed it, he made himself a coat of the hide. And his other deeds,-his incest, and adultery, and lust,-will be better recounted by Homer and the rest of the poets. Why should I further speak of his sons? How Hercules burnt himself; and about the drunk and raging Bacchus; and of Apollo fearing and fleeing from Achilles, and falling in love with Daphne, and being unaware of the fate of Hyacinthus; and of Venus wounded, and of Mars, the pest of mortals; and of the ichor flowing from the so-called gods.
The names of the gods you say you worship are the names of dead men. And what sort of men were they? Is Kronos not found to be a devourer of children, consuming his own offspring? If you name his son Zeus, then learn his deeds and his way of life as well. First, he was nursed by a goat on Mount Ida, and then, according to the myths, he killed it, skinned it, and made himself a garment from the hide. As for his other deeds, his incest with his sister, his adulteries and his corruption of boys, Homer and the other poets tell them better than I can. Why should I go on listing his sons? Herakles burned himself to death. Dionysos was drunk and raving. Apollo feared Achilles and ran from him, was in love with Daphne, and did not know the fate of Hyacinthus. Aphrodite was wounded. Ares was a destroyer of men. And the so-called gods even have ichor flowing from them.
Translator’s note. “Ichor” is the fluid that Homer says flows in the veins of the gods in place of blood; Theophilus uses the Greek names of the gods (Kronos, Zeus, and so on).
καὶ ταῦτα μέν μέτριον εἰπεῖν, ὅπου γε θεὸς εὑρίσκεται μεμελισμένος ὁ καλούμενος Ὄσιρις· οὗ καὶ κατ᾿ ἔτος γίνονται τελεταὶ ὡς ἀπολλυμένου, καὶ εὑρισκομένου, καὶ κατὰ μέλος ζητουμένου. οὔτε γὰρ εἰ ἀπόλλυται νοεῖται, οὔτε εἰ εὑρίσκεται δείκνυται. τί δὲ μοι λέγειν Ἄττιν ἀποκοπτόμενον; ἢ Ἄδωνιν ἐν ὕλῃ ῥεμβόμενον, καὶ κυνηγετοῦντα, καὶ τιτρωσκόμενον ὑπὸ συός; ἢ Ἀσκληπιὸν κεραυνούμενον; καὶ Σάραπιν τὸν ἀπὸ Σινώπης φυγάδα εἰς Ἀλεξάνδρειαν γεγονότα; ἢ τὴν Σκυθίαν Ἄρτεμιν καὶ αὐτὴν φυγάδα γεγονυῖαν, καὶ ἀνδροφόνον, καὶ κυνηγέτιν, καὶ τοῦ Ἐνδυμίωνος ἐρασθεισαν; ταῦτα γὰρ οὐχ ἡμεῖς φαμὲν, ἀλλὰ οἱ καθ᾿ ὑμᾶς συγγραφεῖς καὶ ποιηταὶ κηρύσσουσι.
And these, indeed, are the milder kinds of legends; since the god who is called Osiris is found to have been tom limb from limb, whose mysteries are celebrated annually, as if he had perished, and were being found, and sought for limb by limb. For neither is it known whether he perished, nor is it shown whether he is found. And why should I speak of Atys mutilated, or of Adonis wandering in the wood, and wounded by a boar while hunting; or of Aesculapius struck by a thunderbolt; or of the fugitive Serapis chased from Sinope to Alexandria; or of the Scythian Diana, herself, too, a fugitive, and a homicide, and a huntress, and a passionate lover of Endymion? Now, it is not we who publish these things, but your own writers and poets.
Yet these are the milder things to say, since there is a god called Osiris who is found torn limb from limb. Every year his rites are performed as if he were being lost, found again, and searched for piece by piece. For no one can make out whether he is lost, and no one shows whether he is found. Why should I mention Attis being castrated? Or Adonis roaming the woods, hunting, and being wounded by a boar? Or Asklepios struck by lightning? Or Serapis, a fugitive from Sinope who ended up in Alexandria? Or the Scythian Artemis, who was herself a fugitive and a killer of men, a huntress, and in love with Endymion? We are not the ones saying these things. Your own writers and poets proclaim them.
Translator’s note. Ancient writers such as Tacitus and Plutarch tell how the statue of Serapis was brought to Alexandria from Sinope on the Black Sea. The “Scythian Artemis” is the Artemis of the Taurians, whose cult was linked with human sacrifice and whose image, in the legend told by Euripides, was carried off by Orestes and Iphigenia.
Τί μοι λοιπὸν καταλέγειν τὸ πλῆθος ὧν σέβονται ζώων Αἰγύπτιοι, ἑρπετῶν τε καὶ κτηνῶν καὶ θηρίων καὶ πετεινῶν καὶ ἐνύδρων νηκτῶν· ἔτι δὲ καὶ ποδόνιπτρα καὶ ἤχους αἰσχύνης; εἰ δὲ Ἕλληνας εἴποις καὶ τὰ λοιπὰ ἔθνη, σέβονται λίθους καὶ ξύλα καὶ τὴν λοιπὴν ὕλην, ὡς ἔφθημεν εἰρηκέναι, ἀπεικονίσματα νεκρῶν ἀνθρώπων. Φειδίας μὲν γὰρ εὑρίσκεται ἐν Πίσῃ ποιῶν Ἠλείοις τὸν Ὀλύμπιον Δία, καὶ Ἀθηναίοις ἐν Ἀκροπόλει τὴν Ἀθηνᾶν. πεύσομαι δέ σου κἀγὼ, ὦ ἄνθρωπε, πόσοι Ζῆνες εὑρίσκονται· Ζεὺς μὲν γὰρ ἐν πρώτοις προσαγορεύεται Ὀλύμπιος, καὶ Ζεὺς Λατεάριος, καὶ Ζεὺς Κάσιος, καὶ Ζεὺς κεραύνιος, καὶ Ζεὺς προπάτωρ, καὶ Ζεὺς παννύχιος, καὶ Ζεὺς πολιοῦχος, καὶ Ζεὺς καπετώλιος· καὶ ὁ μὲν Ζεὺς παῖς Κρόνου, βασιλεὺς Κρητῶν γενόμενος, ἔχει τάφον ἐν Κρήτῃ· οἱ δὲ λοιποὶ ἴσως οὐδὲ ταφῆς κατηξιώθησαν.
Absurdities of Idolatry.Why should I further recount the multitude of animals worshipped by the Egyptians, both reptiles, and cattle, and wild beasts, and birds and river-fishes; and even wash-pots and disgraceful noises? But if you cite the Greeks and the other nations, they worship stones and wood, and other kinds of material substances,-the images, as we have just been saying, of dead men. For Phidias is found in Pisa making for the Eleians the Olympian Jupiter, and at Athens the Minerva of the Acropolis. And I will inquire of you, my friend, how many Jupiters exist. For there is, firstly, Jupiter surnamed Olympian, then Jupiter Latiaris, and Jupiter Cassius, and Jupiter Tonans, and Jupiter Propator, and Jupiter Pannychius, and Jupiter Poliuchus, and Jupiter Capitolinus; and that Jupiter, the son of Saturn, who is king of the Cretans, has a tomb in Crete, but the rest, possibly, were not thought worthy of tombs.
Why should I go on listing the many animals the Egyptians worship: reptiles, cattle, wild beasts, birds, and swimming creatures of the water? They even worship foot-basins and shameful noises. As for the Greeks and the other nations, they worship stones, wood and other material, which, as we have already said, are likenesses of dead men. Pheidias, for example, is found making the Olympian Zeus at Pisa for the people of Elis, and the Athena on the Acropolis for the Athenians. I would also ask you, my friend, how many Zeuses there are. First of all there is Zeus Olympios, then Zeus Latiarios, Zeus Kasios, Zeus Keraunios, Zeus Propator, Zeus Pannychios, Zeus Poliouchos, and Zeus Kapitolios. The Zeus who was the son of Kronos and became king of the Cretans has a tomb in Crete. The rest, perhaps, were not even thought worthy of burial.
Translator’s note. The claim that Zeus had a tomb in Crete was well known in antiquity. The poet Callimachus mocks the Cretans as liars for building one.
εἰ δὲ καὶ εἴποις τὴν μητέρα τῶν λεγομένων θεῶν, μή μοι γένοιτο διὰ στόματος τὰς πράξεις αὐτῆς ἐξειπεῖν· ἀθέμιτον γὰρ ἡμῖν τὰ τοιαῦτα καὶ ὀνομάζειν· ἢ τῶν θεραπόντων αὐτῆς τὰς πράξεις ὑφ᾿ ὧν θεραπεύεται, ὅποσά τε τέλη καὶ εἰσφορὰς παρέχει τῷ βασιλεῖ αὐτή τε καὶ οἱ υἱοὶ αὐτῆς. οὐ γάρ εἰσι θεοὶ, ἀλλὰ εἴδωλα, καθὼς προειρήκαμεν, ἔργα χειρῶν ἀνθρώπων, καὶ δαιμόνια ἀκάθαρτα. γένοιντο δὲ τοιοῦτοι οἱ ποιοῦντες αὐτὰ, καὶ οἱ ἐλπίζοντες ἐπ᾿ αὐτοῖς.
And if you speak of the mother of those who are called gods, far be it from me to utter with my lips her deeds, or the deeds of those by whom she is worshipped (for it is unlawful for us so much as to name such things), and what vast taxes and revenues she and her sons furnish to the king. For these are not gods, but idols, as we have already said, the works of men's hands and unclean demons. And such may all those become who make them and put their trust in them!
If you mention the mother of the so-called gods, may I never bring myself to say her deeds aloud. It is forbidden for us even to name such things. The same goes for the deeds of her attendants, by whom she is served, and for the taxes and contributions that she and her sons bring in to the king. For these are not gods but idols, as we said before, works of human hands and unclean demons. May those who make them become just like them, and those who put their hope in them as well.
Translator’s note. The Greek word for “king” was the usual Greek term for the Roman emperor, and that is probably who is meant here.
Τοιγαροῦν μᾶλλον τιμήσω τὸν βασιλέα, οὐ προσκυνῶν αὐτῷ, ἀλλὰ εὐχόμενος ὑπὲρ αὐτοῦ. Θεῷ δὲ τῷ ὄντως Θεῷ καὶ ἀληθεῖ προσκυνῶ, εἰδὼς ὅτι ὁ βασιλεὺς ὑπ᾿ αὐτοῦ γέγονεν. ἐρεῖς οὖν μοι· διὰ τί οὐ προσκυνεῖς τὸν βασιλέα; ὅτι οὐκ εἰς τὸ προσκυνεῖσθαι γέγονεν, ἀλλὰ εἰς τὸ τιμᾷσθαι τῇ νομίμῳ τιμῇ· Θεὸς γὰρ οὐκ ἔστιν, ἀλλὰ ἄνθρωπος ὑπὸ Θεοῦ τεταγμένος, οὐκ εἰς τὸ προσκυνεῖσθαι, ἀλλὰ εἰς τὸ δικαίως κρίνειν. τρόπῳ γάρ τινι παρὰ Θεοῦ οἰκονομίαν πεπίστευται· καὶ γὰρ αὐτὸς, οὓς ἔχει ὑφ᾿ ἑαυτὸν τεταγμένους, οὐ βούλεται βασιλεῖς καλεῖσθαι· τὸ γὰρ βασιλεὺς αὐτοῦ ἐστιν ὄνομα· καὶ οὐκ ἄλλῳ ἐξόν ἐστι τοῦτο καλεῖσθαι· οὕτως οὐδὲ προσκυνεῖσθαι ἀλλ᾿ ἢ μόνῳ Θεῷ. ὥστε κατὰ πάντα πλανᾶσαι, ὦ ἄνθρωπε. τὸν δὲ βασιλέα τίμα εὐνοῶν αὐτῷ, ὑποτασσόμενος αὐτῷ, εὐχόμενος ὑπὲρ αὐτοῦ. τοῦτο γὰρ ποιῶν, ποιεῖς τὸ θέλημα τοῦ Θεοῦ· λέγει γὰρ ὁ νόμος τοῦ Θεοῦ· τίμα υἱὲ Θεὸν καὶ βασιλέα, καὶ μηδενὶ αὐτῶν ἀπειθὴς ᾖς. ἐξαίφνης γὰρ τίσονται τοὺς ἐχθροὺς αὐτῶν.
The King to Be Honoured, God to Be Worshipped.Wherefore I will rather honour the king [than your gods], not, indeed, worshipping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him. You will say, then, to me, "Why do you not worship the king? "Because he is not made to be worshipped, but to be reverenced with lawful honour, for he is not a god, but a man appointed by God, not to be worshipped, but to judge justly. For in a kind of way his government is committed to him by God: as He will not have those called kings whom He has appointed under Himself; for "king" is his title, and it is not lawful for another to use it; so neither is it lawful for any to be worshipped but God only. Wherefore, O man, you are wholly in error. Accordingly, honour the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God. For the law that is of God, says, "My son, fear thou the Lord and the king, and be not disobedient to them; for suddenly they shall take vengeance on their enemies."
So I will honor the king instead, though not by bowing down to him in worship but by praying for him. But I worship God, the One who is really and truly God, because I know that the king was made by Him. You will ask me, “Why do you not worship the king?” Because he was not made to be worshipped but to be honored with lawful honor. He is not a god but a man, appointed by God, not to be worshipped but to judge justly. In a certain way he has been entrusted by God with a stewardship. Just as the king himself does not want those he has placed under him to be called kings (for “king” is his title, and no one else may use it), so no one may be worshipped except God alone. So you are wrong in every way, my friend. Honor the king: be well disposed toward him, be subject to him, and pray for him. By doing this you do the will of God. For the law of God says, “My son, honor God and the king, and do not be disobedient to either of them, for suddenly they will punish their enemies.”
Translator’s note. Theophilus calls this “the law of God.” It closely matches the Greek (Septuagint) of Proverbs 24:21–22, which says “fear God and the king,” where Theophilus’s text has “honor.”
Scripture: Proverbs 24:21-22; 1 Peter 2:17; Romans 13:1
Περὶ δὲ τοῦ σε καταγελᾷν μου, καλοῦντά με Χριστιανόν· οὐκ οἶδας ὃ λέγεις. πρῶτον μὲν ὅτι τὸ χριστὸν ἡδὺ καὶ εὔχρηστον καὶ ἀκαταγέλαστόν ἐστι. ποῖον γὰρ πλοῖον δύναται εὔχρηστον εἶναι καὶ σώζεσθαι, ἐὰν μὴ πρῶτον χρισθῇ; ἢ ποῖος πύργος ἢ οἰκία εὔμορφος καὶ εὔχρηστός ἐστιν, ἐπὰν οὐ κέχρισται; τίς δὲ ἄνθρωπος εἰσελθὼν εἰς τόνδε τὸν βίον, ἢ ἀθλῶν, οὐ χρίεται ἐλαίῳ; ποῖον δὲ ἔργον ἢ κόσμιον δύναται εὐμορφίαν ἔχειν, ἐὰν μὴ χρισθῇ καὶ στιλβωθῇ; εἶτα ἀὴρ μὲν, καὶ πᾶσα ἡ ὑπ᾿ οὐρανὸν, τρόπῳ τινὶ χρίεται φωτὶ καὶ πνεύματι· σὺ δὲ οὐ βούλει χρισθῆναι ἔλαιον Θεοῦ; τοιγαροῦν ἡμεῖς τούτου εἵνεκεν καλούμεθα Χριστιανοί· ὅτι χριόμεθα ἔλαιον Θεοῦ.
Meaning of the Name Christian.And about your laughing at me and calling me "Christian," you know not what you are saying. First, because that which is anointed is sweet and serviceable, and far from contemptible. For what ship can be serviceable and seaworthy, unless it be first caulked [anointed]? Or what castle or house is beautiful and serviceable when it has not been anointed? And what man, when he enters into this life or into the gymnasium, is not anointed with oil? And what work has either ornament or beauty unless it be anointed and burnished? Then the air and all that is under heaven is in a certain sort anointed by light and spirit; and are you unwilling to be anointed with the oil of God? Wherefore we are called Christians on this account, because we are anointed with the oil of God.
As for your laughing at me and calling me a Christian, you do not know what you are saying. First, what is “anointed” is pleasant and useful, and nothing to laugh at. What ship can be useful and stay afloat unless it is first anointed? What tower or house is handsome and useful when it has not been anointed? What man, when he comes into this life or enters the games, is not anointed with oil? What work or ornament can have beauty unless it is anointed and polished? Then the air, and everything under heaven, is in a certain way anointed with light and spirit. And are you unwilling to be anointed with the oil of God? This, then, is why we are called Christians: we are anointed with the oil of God.
Translator’s note. The Greek “pneuma” can mean “spirit” or “breath, wind.”
Ἀλλὰ καὶ τὸ ἀρνεῖσθαί σε νεκροὺς ἐγείρεσθαι· φῂς γὰρ, δεῖξόν μοι κἂν ἕνα ἐγερθέντα ἐκ νεκρῶν, ἵνα ἰδὼν πιστεύσω· πρῶτον μὲν, τί μέγα, εἰ θεασάμενος τὸ γεγονὸς πιστεύεις; εἶτα πιστεύεις μὲν Ἡρακλέα καύσαντα ἑαυτὸν ζῇν· καὶ Ἀσκληπιὸν κεραυνωθέντα ἐγηγέρθαι, τὰ δὲ ὑπὸ τοῦ Θεοῦ σοι λεγόμενα ἀπιστεῖς; ἴσως καὶ ἐπιδείξω σοι νεκρὸν ἐγερθέντα, καὶ ζῶντα, καὶ τοῦτο ἀπιστήσεις. ὁ μὲν οὖν Θεός σοι πολλὰ τεκμήρια ἐπιδείκνυσιν εἰς τὸ πιστεύειν αὐτῷ. εἰ γὰρ βούλει, κατανόησον τὴν τῶν καιρῶν καὶ ἡμερῶν καὶ νυκτῶν τελευτὴν, πῶς καὶ αὐτὰ τελευτᾷ καὶ ἀνίσταται. τί δὲ καὶ οὐχὶ ἡ τῶν σπερμάτων καὶ καρπῶν γινομένη ἐξανάστασις, καὶ τοῦτο εἰς τὴν χρῆσιν τῶν ἀνθρώπων; εἰ γὰρ τύχοι εἰπεῖν κόκκος σίτου ἢ τῶν λοιπῶν σπερμάτων ἐπὰν βληθῇ εἰς τὴν γῆν, πρῶτον ἀποθνήσκει καὶ λύεται, εἶτα ἐγείρεται καὶ γίνεται στάχυς.
The Resurrection Proved by Examples.Then, as to your denying that the dead are raised-for you say, "Show me even one who has been raised from the dead, that seeing I may believe,"-first, what great thing is it if you believe when you have seen the thing done? Then, again, you believe that Hercules, who burned himself, lives; and that Aesculapius, who was struck with lightning, was raised; and do you disbelieve the things that are told you by God? But, suppose I should show you a dead man raised and alive, even this you would disbelieve. God indeed exhibits to you many proofs that you may believe Him. For consider, if you please, the dying of seasons, and days, and nights, how these also die and rise again. And what? Is there not a resurrection going on of seeds and fruits, and this, too, for the use of men? A seed of wheat, for example, or of the other grains, when it is cast into the earth, first dies and rots away, then is raised, and becomes a stalk of corn.
You also deny that the dead are raised. You say, “Show me even one person raised from the dead, so that I may see and believe.” First, what is so great about believing when you have seen the thing happen? Next, you believe that Heracles burned himself up and lives, and that Asclepius was struck by lightning and raised. Yet you do not believe what God tells you. Perhaps I might even show you a dead man raised and alive, and you would disbelieve that too. God, however, gives you many proofs so that you may believe Him. If you wish, consider how seasons, days and nights come to an end, how they too die and rise again. And is there not also a resurrection of seeds and fruits, and that for the use of men? Take a grain of wheat or of any other seed. When it is thrown into the ground, it first dies and breaks down, then it is raised and becomes an ear of grain.
Translator’s note. The picture of a grain that dies and then rises echoes John 12:24 and 1 Corinthians 15:36–37, though Theophilus does not quote either passage.
Scripture: John 12:24; 1 Corinthians 15:36-37
ἡ δὲ τῶν δένδρων καὶ ἀκροδρύων φύσις, πῶς οὐχὶ κατὰ πρόσταγμα Θεοῦ ἐξ ἀφανοῦς καὶ ἀοράτου κατὰ καιροὺς προσφέρουσι τοὺς καρπούς; ἔτι μὴν ἐνίοτε καὶ στρούθιον, ἢ τῶν λοιπῶν πετεινῶν, καταπιὸν σπέρμα μηλέας, ἢ συκῆς, ἤ τινος ἑτέρου, ἦλθεν ἐπί τινα λόφον πετρώδη, ἢ τάφον, καὶ ἀφώδευσε, κἀκεῖνο δραξάμενον ἀνέφυ δένδρον, τὸ ποτὲ καταποθὲν, καὶ διὰ τοσαύτης θερμασίας διελθόν. ταῦτα δὲ πάντα ἐνεργεῖ ἡ τοῦ Θεοῦ σοφία, εἰς τὸ ἐπιδεῖξαι καὶ διὰ τούτων, ὅτι δυνατός ἐστιν ὁ Θεὸς ποιῆσαι τὴν καθολικὴν ἀνάστασιν ἁπάντων ἀνθρώπων. εἰ δὲ καὶ θαυμασιώτερον θέαμα θέλεις θεάσασθαι γενόμενον πρὸς ἀπόδειξιν ἀναστάσεως, οὐ μόνον τῶν ἐπιγείων πραγμάτων, ἀλλὰ καὶ τῶν ἐν οὐρανῷ, κατανοήσον τὴν ἀνάστασιν τῆς σελήνης τὴν κατὰ μῆνα γενομένην, πῶς φθίνει καὶ ἀποθνήσκει καὶ ἀνίσταται πάλιν.
And the nature of trees and fruit-trees,-is it not that according to the appointment of God they produce their fruits in their seasons out of what has been unseen and invisible? Moreover, sometimes also a sparrow or some of the other birds, when in drinking it has swallowed a seed of apple or fig, or something else, has come to some rocky hillock or tomb, and has left the seed in its droppings, and the seed, which was once swallowed, and has passed though so great a heat, now striking root, a tree has grown up. And all these things does the wisdom of God effect, in order to manifest even by these things, that God is able to effect the general resurrection of all men. And if you would witness a more wonderful sight, which may prove a resurrection not only of earthly but of heavenly bodies, consider the resurrection of the moon, which occurs monthly; how it wanes, dies, and rises again.
As for the nature of trees and fruit trees, do they not, at God’s command, bring out their fruits at the proper seasons from what is hidden and unseen? Sometimes, too, a sparrow or another bird swallows the seed of an apple, a fig, or something else. It goes to a rocky hill or a tomb and leaves the seed there in its droppings. The seed takes hold and a tree grows up, though it was once swallowed and passed through so much heat. The wisdom of God works all these things to show, even through them, that God is able to bring about the general resurrection of all men. And if you want to see an even more wonderful sight as proof of resurrection, one that concerns not only earthly things but those in heaven, consider the monthly resurrection of the moon: how it wastes away, dies, and rises again.
ἔτι ἄκουσον καὶ ἐν σοὶ αὐτῷ ἔργον ἀναστάσεως γινόμενον, κἂν ἀγνοῇς, ὦ ἄνθρωπε. ἴσως γάρ ποτε νόσῳ περιπεσὼν, ἀπώλεσάς σου τὰς σάρκας, καὶ τὴν ἰσχὺν, καὶ τὸ εἶδος, ἐλέους δὲ τυχὼν παρὰ Θεοῦ, καὶ ἰάσεως, πάλιν ἀπέλαβές σου τὸ σῶμα, καὶ τὸ εἶδος, καὶ τὴν ἰσχύν· καὶ ὥσπερ οὐκ ἔγνως ποῦ ἐπορεύθησάν σου αἱ σάρκες ἀφανεῖς γενόμεναι, οὕτως οὐκ ἐπίστασαι οὐδὲ πόθεν ἐγένοντο, ἢ πόθεν ἦλθον. ἀλλὰ ἐρεῖς· ἐκ τροφῶν καὶ χυμῶν ἐξαιματουμένων. καλῶς. ἀλλὰ καὶ τοῦτο ἔργον Θεοῦ τοῦ οὕτω δημιουργήσαντος καὶ οὐκ ἄλλου τινός.
Hear further, O man, of the work of resurrection going on in yourself, even though you are unaware of it. For perhaps you have sometimes fallen sick, and lost flesh, and strength, and beauty; but when you received again from God mercy and healing, you picked up again in flesh and appearance, and recovered also your strength. And as you do not know where your flesh went away and disappeared to, so neither do you know whence it grew, Or whence it came again. But you will say, "From meats and drinks changed into blood. Quite so; but this, too, is the work of God, who thus operates, and not of any other.
Hear further, O man, that a work of resurrection is happening in you yourself, even if you do not know it. Perhaps at some time you fell ill and lost your flesh, your strength and your appearance. Then you received mercy and healing from God, and you got back your body, your appearance and your strength. You did not know where your flesh went when it disappeared, and in the same way you do not know where it came from, or from where it came back. But you will say, “From food and juices turned into blood.” Very well. But this too is the work of God, who made things this way, and of no one else.
Μὴ οὖν ἀπίστει, ἀλλὰ πίστευε· καὶ γὰρ ἐγὼ ἠπίστουν τοῦτο ἔσεσθαι· ἀλλὰ νῦν κατανοήσας αὐτὰ πιστεύω, ἁμὰ καὶ ἐπιτυχὼν ἱεραῖς γραφαῖς τῶν ἁγίων προφητῶν, οἱ καὶ προεῖπον διὰ πνεύματος Θεοῦ τὰ προγεγονότα ᾧ τρόπῳ γέγονε, καὶ τὰ ἐνεστῶτα τίνι τρόπῳ γίνεται, καὶ τὰ ἐπερχόμενα ποίᾳ τάξει ἀπαρτισθήσεται. ἀπόδειξιν οὖν λαβὼν τῶν γινομένων καὶ προαναπεφωνημένων, οὐκ ἀπιστῶ· ἀλλὰ πιστεύω πειθαρχῶν Θεῷ, ᾧ εἰ βούλει καὶ σὺ ὑποτάγηθι, πιστεύων αὐτῷ, μὴ νῦν ἀπιστήσας, πεισθῇς ἀνιώμενος τότε ἐν αἰωνίοις τιμωρίαις. ὧν τιμωριῶν προειρημένων ὑπὸ τῶν προφητῶν, μεταγενέστεροι γενόμενοι οἱ ποιηταὶ καὶ φιλόσοφοι ἔκλεψαν ἐκ τῶν ἁγίων γραφῶν, εἰς τὸ δόγματα αὐτῶν ἀξιόπιστα γενηθῆναι. πλὴν καὶ αὐτοὶ προεῖπον περὶ τῶν κολάσεων τῶν μελλουσῶν ἔσεσθαι ἐπὶ τοὺς ἀσεβεῖς καὶ ἀπίστους, ὅπως ᾖ ἐμμάρτυρα πᾶσι, πρὸς τὸ μὴ εἰπεῖν τινὰς ὅτι οὐκ ἠκούσαμεν, οὐδὲ ἔγνωμεν.
Theophilus an Example of Conversion.Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished. Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, if you please, do you also submit to, believing Him, lest if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, "We have not heard, neither have we known.
So do not disbelieve, but believe. I myself once did not believe this would happen. But now that I have considered these things, I believe. I also came upon the sacred writings of the holy prophets. By the Spirit of God they foretold things that had already happened, just as they happened, things now taking place, as they are taking place, and things to come, in the order in which they will be fulfilled. Since I have received proof from events that happen as they were foretold, I do not disbelieve. I believe, and I obey God. If you wish, submit to Him as well and believe Him. Otherwise you may disbelieve now and be convinced later, when you are suffering in eternal punishments. The prophets foretold these punishments, and the poets and philosophers, who came later, stole them from the holy Scriptures to make their own teachings credible. Even so, they too foretold the punishments that are to come on the ungodly and unbelieving. So this stands as a testimony to everyone, and no one can say, “We did not hear, and we did not know.”
εἰ δὲ βούλει καὶ σὺ, ἔντυχε φιλοτίμως ταῖς προφητικαῖς γραφαῖς· καὶ αὐταί σε τρανότερον ὁδηγήσουσι πρὸς τὸ ἐκφυγεῖν τὰς αἰωνίους κολάσεις, καὶ τυχεῖν τῶν αἰωνίων ἀγαθῶν τοῦ Θεοῦ. ὁ γὰρ δοὺς στόμα εἰς τὸ λαλεῖν, καὶ πλάσας οὖς εἰς τὸ ἀκούειν, καὶ ποιήσας ὀφθαλμοὺς εἰς τὸ ὁρᾷν, ἐξετάσει τὰ πάντα καὶ κρινεῖ τὸ δίκαιον, ἀποδίδους ἑκάστῳ κατὰ ἀξίαν τὸν μισθόν. τοῖς μὲν καθ᾿ ὑπομονὴν διὰ ἔργων ἀγαθῶν ζητοῦσι τὴν ἀφθαρσίαν, δωρήσεται ζωὴν αἰώνιον, χαρὰν, εἰρήνην, ἀνάπαυσιν, καὶ πλήθη ἀγαθῶν, ὧν οὔτε ὀφθαλμὸς εἶδεν, οὔτε οὖς ἤκουσεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη. τοῖς δὲ ἀπίστοις, καὶ καταφρονηταῖς καὶ ἀπειθοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ, ἐπὰν ἐμφύρωνται μοιχείαις, καὶ πορνείαις, καὶ ἀρσενοκοιτίαις, καὶ πλεονεξίαις, καὶ ταῖς ἀθεμίτοις εἰδωλολατρείαις, ἔσται ὀργὴ καὶ θυμὸς, θλίψις καὶ στενοχώριαι· καὶ τὸ τέλος τοὺς τοιούτους καθέξει πῦρ αἰώνιον. ἐπειδὴ προσέθηκας, ὦ ἑταῖρε· δεῖξόν μοι τὸν Θεόν σου, οὗτός μου Θεὸς, καὶ συμβουλεύω σοι φοβεῖσθαι αὐτὸν καὶ πιστεύειν αὐτῷ.
But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive. But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess such men. Since you said, "Show me thy God," this is my God, and I counsel you to fear Him and to trust Him.
But if you are willing, read the prophetic Scriptures with eager care. They will guide you more plainly toward escaping the eternal punishments and receiving the eternal good things of God. For the one who gave the mouth for speaking, formed the ear for hearing, and made the eyes for seeing will examine everything and judge what is right, paying each person the reward he deserves. To those who seek incorruption by patience in good works, he will give eternal life, joy, peace, rest, and a fullness of good things, which no eye has seen, no ear has heard, and which have never entered the heart of man. But for those who have no faith, who are scornful and refuse to obey the truth but obey unrighteousness, who wallow in adulteries, fornications, homosexual acts, greed, and unlawful idol-worship, there will be anger and wrath, distress and anguish. In the end eternal fire will take hold of such people. You added, my friend, “Show me your God.” This is my God, and I advise you to fear him and trust him.
Translator’s note. The words about God who gave the mouth, formed the ear and made the eye recall Exodus 4:11 and Psalm 94:9.
Scripture: Romans 2:6-9; 1 Corinthians 2:9
Book 2
ἘΠΕΙΔΗ πρὸ τούτων τῶν ἡμερῶν ἐγένετο λόγος ἡμῖν, ὦ ἀγαθότατε Αὐτόλυκε, πυθομένου σου τίς μου ὁ Θεὸς, καὶ δι᾿ ὀλίγου παρασχόντος σου τὰ ὦτα τῇ ὁμιλίᾳ ἡμῖν, περὶ τῆς θεοσεβείας μου ἐξεθέμην σοι· ἔτι δὲ καὶ ἀποταξάμενοι ἑαυτοῖς μετὰ πλείστης φιλίας, ἐπορεύθημεν ἕκαστος εἰς τὸν ἑαυτοῦ οἶκον, καίπερ σκληρῶς τὰ πρῶτα ἔχοντός σου πρὸς ἡμᾶς· οἶδας γὰρ καὶ μέμνησαι, ὅτι ὑπέλαβες μωρίαν εἶναι τὸν λόγον ἡμῶν· σοῦ οὖν μετὰ ταῦτα προτρεψαμένου με, κἂν ἰδιώτης ὦ τῷ λόγῳ, πλὴν βούλομαί σοι καὶ νῦν διὰ τοῦδε συγγράμματος ἀκριβέστερον ἐπιδεῖξαι τὴν ματαιοπονίαν καὶ ματαίαν θρησκείαν ἐν ᾗ κατέχῃ, ἅμα καὶ δι᾿ ὀλίγων τῶν κατά σε ἱστοριῶν ὧν ἀναγινώσκεις, ἴσως δὲ οὐδέπω γινώσκεις, τὸ ἀληθὲς φανερόν σοι ποιῆσαι.
Occasion of Writing This Book.When we had formerly some conversation, my very good friend Autolycus, and when you inquired who was my God, and for a little paid attention to my discourse, I made some explanations to you concerning my religion; and then having bid one another adieu, we went with much mutual friendliness each to his own house although at first you had home somewhat hard upon me. For you know and remember that you supposed our doctrine was foolishness. As you then afterwards urged me to do, I am desirous, though not educated to the art of speaking, of more accurately demonstrating, by means of this tractate, the vain labour and empty worship in which you are held; and I wish also, from a few of your own histories which you read, and perhaps do not yet quite understand, to make the truth plain to you.
Some days ago we had a conversation, my excellent Autolycus. You asked who my God is, and for a short while you gave me your attention while I explained my religion to you. Then we said a warm goodbye to each other and each went home, even though at first you had been harsh toward me. You know and remember that you took our teaching to be foolishness. Afterward you urged me to write, and although I am untrained in the art of speaking, I now want to use this treatise to show you more exactly the futile labor and empty religion in which you are held. I also want to make the truth plain to you from a few of the histories of your own people which you read, but perhaps do not yet understand.
Καὶ γὰρ γέλοιόν μοι δοκεῖ, λιθοξόους μὲν καὶ πλάστας, ἢ ζωγράφους, ἢ χωνευτὰς πλάσσειν τε καὶ γράφειν καὶ γλύφειν καὶ χωνεύειν, καὶ θεοὺς κατασκευάζειν, οἳ ἐπὰν γένωνται ὑπὸ τῶν τεχνιτῶν, οὐδὲν αὐτοὺς ἡγοῦνται· ὅταν δὲ ἀγορασθῶσιν ὑπό τινων καὶ ἀνατεθῶσιν εἰς ναὸν καλούμενον ἢ οἶκόν τινα, τούτοις οὐ μόνον θύουσιν οἱ ὠνησάμενοι, ἀλλὰ καὶ οἱ ποιήσαντες καὶ πωλήσαντες ἔρχονται μετὰ σπουδῆς καὶ παρατάξεως θυσιῶν τε καὶ σπονδῶν εἰς τὸ προσκυνεῖν αὐτοῖς, καὶ ἡγοῦνται θεοὺς αὐτοὺς, οὐκ εἰδότες ὅτι τοιοῦτοί εἰσιν, ὁποῖοι καὶ ὅτε ἐγένοντο ὑπ᾿ αὐτῶν, ἤτοι λίθος, ἢ χαλκὸς, ἢ ξύλον, ἢ χρῶμα, ἢ καὶ ἑτέρα τις ὕλη. τοῦτο δὲ καὶ ὑμῖν συμβέβηκε τοῖς ἀναγινώσκουσι τὰς ἱστορίας καὶ γενεαλογίας τῶν λεγομένων θεῶν· ὁπόταν γὰρ ἐντυγχάνητε ταῖς γενέσεσιν αὐτῶν, ὡς ἀνθρώπους αὐτοὺς νοεῖτε· ὕστερον δὲ θεοὺς προσαγορεύετε, καὶ θρησκεύετε αὐτοῖς, οὐκ ἐφιστάνοντες οὐδὲ συνίεντες, ὅτι οἵους αὐτοὺς ἀνέγνωτε γεγονέναι, τοιοῦτοι καὶ ἐγεννήθησαν.
The Gods are Despised When They are Made; But Become Valuable When Bought.And in truth it does seem to me absurd that statuaries and carvers, or painters, or moulders, should both design and paint, and carve, and mould, and prepare gods, who, when they are produced by the artificers, are reckoned of no value; but as soon as they are purchased by some and placed in some so-called temple, or in some house, not only do those who bought them sacrifice to them, but also those who made and sold them come with much devotion, and apparatus of sacrifice, and libations, to worship them; and they reckon them gods, not seeing that they are just such as when they were made by themselves, whether stone, or brass, or wood, or colour, or some other material. And this is your case, too, when you read the histories and genealogies of the so-called gods. For when you read of their births, you think of them as men, but afterwards you call them gods, and worship them, not reflecting nor understanding that, when born, they are exactly such beings as ye read of before.
It seems to me ridiculous that stonecutters, sculptors, painters, and metal-casters should shape, paint, carve, and cast, and so manufacture gods. Once the craftsmen have made these gods, no one thinks anything of them. But when someone buys them and sets them up in a so-called temple or in some house, then not only do the buyers sacrifice to them, but the very men who made and sold them come with great eagerness and a display of sacrifices and drink offerings to worship them. They count them as gods, not realizing that these things are just what they were when they made them: stone, bronze, wood, paint, or some other material. The same thing has happened to you who read the histories and genealogies of the so-called gods. When you read of their births, you understand them to be men. Later you call them gods and worship them. You do not stop to consider or understand that they were exactly the kind of beings you read about at their birth.
Καὶ τῶν μὲν τότε θεῶν, εἴπερ ἐγεννῶντο, γένεσις πολλὴ ηὑρίσκετο· τὸ δὲ νῦν ποῦ θεῶν γένεσις δείκνυται; εἰ γὰρ τότε ἐγεννῶν καὶ ἐγεννῶντο, δῆλον ὅτι ἐχρῆν καὶ ἕως τοῦ δεῦρο γίνεσθαι θεοὺς γεννητούς· εἰ δέ μή γε, ἀσθενὲς τὸ τοιοῦτο νοηθήσεται. ἢ γὰρ ἐγήρασαν, διὸ οὐκ ἔτι γεννῶσιν, ἢ ἀπέθανον, καὶ οὐκ ἔτι εἰσίν. εἰ γὰρ ἐγεννῶντο θεοὶ, ἐχρῆν καὶ ἕως τοῦ δεῦρο γεννᾷσθαι· καθάπερ γὰρ καὶ ἄνθρωποι γεννῶνται. μᾶλλον δὲ καὶ πλείονες θεοὶ ὤφειλον εἵναι τῶν ἀνθρώπων, ὥς φησι Σίβυλλα· Εἰ δὲ θεοὶ γεννῶσι, καὶ ἀθάνατοί γε μένουσι, Πλείονες ἀνθρώπων γεγενημένοι οἱ θεοὶ ἦσαν, Οὐδὲ τόπος στῆναι θνητοῖς οὐκ ἄν ποθ᾿ ὑπῆρξεν. Εἰ γὰρ ἀνθρώπων θνητῶν καὶ ὀλιγοχρονίων ὄντων τὰ γεννώμενα τέκνα ἕως τοῦ δεῦρο δείκνυται, καὶ οὐ πέπαυται τὸ μὴ γεννᾷσθαι ἀνθρώπους, διὸ πληθύουσι πόλεις καὶ κῶμαι, ἔτι μὴν καὶ χῶραι κατοικοῦνται, πῶς οὐχὶ μᾶλλον ἐχρῆν θεοὺς τοὺς μὴ ἀποθνήσκοντας, κατὰ τοὺς ποιητὰς, γεννᾷν καὶ γεννᾷσθαι, καθῶς φατε θεῶν γένεσιν γεγενῆσθαι;
What Has Become of the Gods?And of the gods of former times, if indeed they were begotten, the generation was sufficiently prolific. But now, where is their generation exhibited? For if of old they begot and were begotten, it is plain that even to the present time there should be gods begotten and born; or at least if it be not so, such a race will be reckoned impotent. For either they have waxed old, and on that account no longer beget, or they have died out and no longer exist. For if the gods were begotten, they ought to be born even until now, as men, too, are born; yea, much more numerous should the gods be than men, as the Sibyl says:- "For if the gods beget, and each remains Immortal, then the race of gods must be More numerous than mortals, and the throng So great that mortals find no room to stand. For if the children begotten of men who are mortal and short-lived make an appearance even until now, and men have not ceased to be born, so that cities and villages are full, and even the country places also are inhabited, how ought not the gods, who, according to your poets, do not die, much rather to beget and be begotten, since you say that the gods were produced by generation?
If those gods were really born, then in their time there was plenty of divine begetting. But where is the birth of a god shown now? If they begot and were begotten then, it is clear that begotten gods ought to keep appearing down to this day. If not, this will be taken as a sign of weakness. Either they have grown old, and so no longer beget, or they have died, and no longer exist. For if gods were born, they ought to be born even now, just as men are. In fact there ought to be more gods than men, as the Sibyl says: “If gods beget, and yet remain immortal, the gods that were born would be more numerous than men, and there would never have been room for mortals to stand.” Children are still born to men, who are mortal and short-lived. People have not stopped being born, and so cities and villages are crowded and the countryside is inhabited. How much more ought the gods, who according to the poets do not die, to beget and be begotten, if, as you say, the birth of the gods really took place?
Translator’s note. The Sibyl was a legendary pagan prophetess. Verses under her name, the Sibylline Oracles, were widely used by Jews and Christians. These particular lines are known mainly because Theophilus preserved them.
πρὸς τί δὲ μὲν τότε τὸ ὄρος τὸ καλούμενον Ὄλυμπος ὑπὸ θεῶν κατῳκεῖτο, νυνὶ δὲ ἔρημον τύγχανει; ἢ τίνος ἕνεκεν, τότε μὲν ὁ Ζεὺς ἐν τῇ Ἴδῃ κατῴκει, καὶ ἐγινώσκετο οἰκῶν ἐκεῖ κατὰ τὸν Ὅμηρον καὶ τοὺς λοιποὺς ποιητὰς, νυνὶ δὲ ἀγνοεῖται; διὰ τί δὲ καὶ οὐκ ἦν πανταχόσε, ἀλλ᾿ ἐν μέρει γῆς ηὑρίσκετο; ἢ γὰρ τῶν λοιπῶν ἠμέλει, ἢ ἀδύνατος ἦν τοῦ πανταχόσε εἶναι, καὶ τῶν πάντων προνοεῖν. εἰ γὰρ ἦν, εἰ τύχοι εἰπεῖν, ἐν τόπῳ ἀνατολικῷ, οὐκ ἦν ἐν τόπῳ δυτικῷ· εἰ δὲ αὖ πάλιν ἐν τοῖς δυτικοῖς ἦν, οὐκ ἦν ἐν τοῖς ἀνατολικοῖς. Θεοῦ δὲ τοῦ ὑψίστου καὶ παντοκράτορος, καὶ τοῦ ὄντως Θεοῦ, τοῦτό ἐστι μὴ μόνον τὸ πανταχόσε εἶναι, ἀλλὰ καὶ πάντα ἐφορᾷν, καὶ πάντων ἀκούειν· ἔτι μὴν μηδὲ τὸ ἐν τόπῳ χωρεῖσθαι· εἰ δὲ μή γε, μείζων ὁ χωρῶν τόπος αὐτοῦ εὑρεθήσεται· μεῖζον γάρ ἐστι τὸ χωροῦν τοῦ χωρουμένου· Θεὸς γὰρ οὐ χωρεῖται, ἀλλὰ αὐτός ἐστι τόπος τῶν ὅλων πρὸς τί δὲ καὶ καταλέλοιπεν ὁ Ζεὺς τὴν Ἴδην;
And why was the mount which is called Olympus formerly inhabited by the gods, but now lies deserted? Or why did Jupiter, in days of yore, dwell on Ida, and was known to dwell there, according to Homer and other poets, but now is beyond ken? And why was he found only in one part of the earth, and not everywhere? For either he neglected the other parts, or was not able to be present everywhere and provide for all. For if he were, e.g., in an eastern place, he was not in the western; and if, on the other hand, he were present in the western parts, he was not in the eastern. But this is the attribute of God, the Highest and Almighty, and the living God, not only to be everywhere present, but also to see all things and to hear all, and by no means to be confined in a place; for if He were, then the place containing Him would be greater than He; for that which contains is greater than that which is contained. For God is not contained, but is Himself the place of all. But why has Jupiter left Ida?
Why was the mountain called Olympus once inhabited by the gods, but now stands empty? Or why did Zeus once live on Ida, and was known to live there according to Homer and the other poets, but is now unknown? And why was he not everywhere, but found in only one part of the earth? Either he neglected the rest, or he was unable to be everywhere and to care for everything. For if he was, say, in an eastern place, he was not in a western one; and if he was in the west, he was not in the east. But it belongs to God, the Most High, the Almighty, the God who truly is God, not only to be everywhere, but also to watch over all things and hear all things. Nor can he be contained in a place. Otherwise the place that contained him would turn out to be greater than he is, for what contains is greater than what is contained. God is not contained; he himself is the place of all things. And why did Zeus leave Ida?
πότερον τελευτήσας, ἢ οὐκ ἔτι ἤρεσεν αὐτῷ ἐκεῖνο τὸ ὄρος; ποῦ δὲ καὶ ἐπορεύθη; εἰς οὐρανούς; οὐχί. ἀλλὰ ἐρεῖς εἰς Κρήτην; ναὶ, ὅπου καὶ τάφος αὐτῷ ἕως τοῦ δεῦρο δείκνυται. πάλιν φήσεις εἰς Πίσαν, ὁ κλέων ἕως τοῦ δεῦρο τὰς χεῖρας Φειδίου. ἔλθωμεν τοίνυν ἐπὶ τὰ συγγράμματα τῶν φιλοσόφων καὶ ποιητῶν.
Was it because he died, or did that mountain no longer please him? And where has he gone? To heaven? No. But you will perhaps say, To Crete? Yes, for there, too, his tomb is shown to this day. Again, you will say, To Pisa, where he reflects glory on the hands of Phidias to this day. Let us, then, proceed to the writings of the philosophers and poets.
Did he die, or did that mountain no longer please him? And where did he go? To the heavens? No. Perhaps you will say, to Crete? Yes, for his tomb is shown there to this day. Or again you will say, to Pisa, where he still brings glory to the hands of Phidias. Let us turn, then, to the writings of the philosophers and poets.
Translator’s note. Pisa was the district around Olympia, where Phidias made the famous statue of Zeus. The jab is that Zeus now survives only as a statue that brings fame to its sculptor. The Cretans were known in antiquity for claiming to show the tomb of Zeus.
Ἔνιοι μὲν τῆς στοᾶς ἀρνοῦνται καὶ τὸ ἐξ ὅλου Θεὸν εἶναι, ἢ εἰ καὶ ἔστι, μηδενός φασι φροντίζειν τὸν Θεὸν, πλὴν ἑαυτοῦ· καὶ ταῦτα μὲν παντελῶς Ἐπικούρου καὶ Χρυσίππου ἡ ἄνοια ἀπεφήνατο. ἕτεροι δέ φασιν αὐτοματισμὸν τῶν πάντων εἶναι, καὶ τὸν κόσμον ἀγέννητον, καὶ φύσιν ἀϊδίαν, καὶ τὸ σύνολον πρόνοιαν μὴ εἶναι Θεοῦ ἐτόλμησαν ἐξειπεῖν· ἀλλὰ Θεὸν εἶναι μόνον φασὶ τὴν ἑκάστου συνείδησιν. ἄλλοι δ᾿ αὖ τὸ δι᾿ ὅλου κεχωρηκὸς πνεῦμα Θεὸν δογματίζουσι. Πλάτων δὲ καὶ οἱ τῆς αἱρέσεως αὐτοῦ, Θεὸν μὲν ὁμολογοῦσιν ἀγέννητον καὶ πατέρα καὶ ποιητὴν τῶν ὅλων εἶναι· εἶτα ὑποτίθενται Θεὸν καὶ ὕλην ἀγέννητον, καὶ ταύτην φασὶ συνηκμακέναι τῷ Θεῷ. εἰ δὲ Θεὸς ἀγέννητος, καὶ ὕγη ἀγέννητος, οὐκ ἔτι ὁ Θεὸς ποιητὴς τῶν ὅλων ἐστὶ, κατὰ τοὺς Πλατωνικοὺς, οὐδὲ μὴν μοναρχία Θεοῦ δείκνυται, ὅσον τὸ κατ᾿ αὐτούς.
Absurd Opinions of the Philosophers Concerning God.Some of the philosophers of the Porch say that there is no God at all; or, if there is, they say that He cares for none but Himself; and these views the folly of Epicurus and Chrysippus has set forth at large. And others say that all things are produced without external agency, and that the world is uncreated, and that nature is eternal; and have dared to give out that there is no providence of God at all, but maintain that God is only each man's conscience. And others again maintain that the spirit which pervades all things is God. But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established.
Some of the Stoics deny altogether that there is a God. Or, if there is one, they say that God cares for nothing except himself. The folly of Epicurus and Chrysippus has declared these things outright. Others say that everything happens by chance, that the world was never created, and that nature is eternal. They have dared to say that there is no providence of God at all, and that God is only each person’s conscience. Others again teach that the spirit that pervades everything is God. Plato and his school acknowledge that God is uncreated, the Father and Maker of all things. But then they assume that matter, as well as God, is uncreated, and they say that matter is as old as God. Yet if God is uncreated and matter is uncreated, then by the Platonists’ own account God is no longer the Maker of all things. And as far as their view goes, the sole rule of God is not shown either.
Translator’s note. Theophilus groups these views loosely. Epicurus was not a Stoic; he taught that gods exist but take no interest in the world. Chrysippus, a leading Stoic, actually defended divine providence. So the views here should not be read as an exact report of what each man taught.
ἔτι δὲ καὶ ὥσπερ ὁ Θεὸς ἀγέννητος ὢν καὶ ἀναλλοίωτός ἐστιν, οὕτως εἰ καὶ ἡ ὕλη ἀγέννητος ἦν, καὶ ἀναλλοίωτος καὶ ἰσόθεος ἦν. τὸ γὰρ γεννητὸν τρεπτὸν καὶ ἀλλοίωτον· τὸ δὲ ἀγέννητον ἀτρεπτὸν καὶ ἀναλλοίωτον. τί δὲ μέγα εἰ ὁ Θεὸς ἐξ ὑποκειμένης ὕλης ἐποίει τὸν κόσμον; καὶ γὰρ τεχνίτης ἄνθρωπος ἐπὰν ὕλην λάβῃ ἀπό τινος, ἐξ αὐτῆς ὅσα βούλεται ποιεῖ· Θεοῦ δὲ ἡ δύναμις ἐν τούτῳ φανεροῦται, ἵνα ἐξ οὐκ ὄντων ποιῇ ὅσα βούλεται· καθάπερ καὶ τὸ ψυχὴν δοῦναι καὶ κίνησιν οὐχ ἑτέρου τινός ἐστιν, ἀλλ᾿ ἢ μόνου Θεοῦ. καὶ γὰρ ἄνθρωπος εἰκόνα μὲν ποιεῖ, λόγον δὲ καὶ πνοὴν ἢ αἴσθησιν οὐ δύναται δοῦναι τῷ ὑπ᾿ αὐτοῦ γινομένῳ. Θεὸς δὲ τούτου πλεῖον τοῦτο κέκτηται, τὸ ποιεῖν λογικὸν, ἔμπνουν, αἰσθητικόν. ὥσπερ οὖν ἐν τούτοις πᾶσι δυνατώτερός ἐστιν ὁ Θεὸς τοῦ ἀνθρώπου, οὕτω καὶ τὸ ἐξ οὐκ ὄντων ποιεῖν καὶ πεποιηκέναι τὰ ὄντα καὶ ὅσα βούλεται, καθὼς βούλεται.
And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone. For even man makes indeed an image, but reason and breath, or feeling, he cannot give to what he has made. But God has this property in excess of what man can do, in that He makes a work, endowed with reason, life, sensation. As, therefore, in all these respects God is more powerful than man, so also in this; that out of things that are not He creates and has created things that are, and whatever He pleases, as He pleases.
Furthermore, just as God, being uncreated, is also unchangeable, so if matter were uncreated it too would be unchangeable and equal to God. For what is created is changeable and alterable, but what is uncreated is unchangeable and unalterable. And what is so great about God making the world out of matter that was already there? A human craftsman, too, when he receives material from someone, makes from it whatever he wishes. But God’s power is shown in this: out of things that do not exist he makes whatever he wishes. In the same way, giving life and movement belongs to no one but God alone. A man makes an image, but he cannot give reason, breath or sensation to what he has made. God has this power beyond man’s: he makes a being that is rational, breathing and able to sense. So just as God is more powerful than man in all these things, so he is in this too: out of things that do not exist he makes, and has made, the things that exist, whatever he wishes and as he wishes.
Translator’s note. Theophilus is one of the earliest Christian writers to argue plainly that God created out of nothing. Compare Romans 4:17, where God “calls into being things that do not exist,” and 2 Maccabees 7:28.
Ὥστε ἀσύμφωνός ἐστιν ἡ γνώμη κατὰ τοὺς φιλοσόφους καὶ συγγραφεῖς. τούτων γὰρ ταῦτα ἀποφηναμένων, εὑρίσκεται ὁ ποιητὴς Ὅμηρος, ἑτέρᾳ ὑποθέσει εἰσάγων γένεσιν οὐ μόνον κόσμου, ἀλλὰ καὶ θεῶν· φησὶ γάρ που· Ὠκεανόν τε θεῶν γένεσιν, καὶ μητέρα Τηθὺν, Ἐξ οὗπερ πάντες ποταμοὶ καὶ πᾶσα θάλασσα. ἃ δὴ λέγων οὐκ ἔτι Θεὸν συνιστᾷ. τίς γὰρ οὐκ ἐπίσταται, τὸν ὠκεανὸν ὕδωρ εἶναι; εἰ δὲ ὕδωρ, οὐκ ἄρα Θεός. ὁ δὲ Θεὸς εἰ τῶν ὅλων ποιητής ἐστι, καθὼς καί ἐστιν, ἄρα καὶ τοῦ ὕδατος καὶ τῶν θαλασσῶν κτίστης ἐστίν. Ἡσίοδος δὲ καὶ αὐτὸς οὐ μόνον θεῶν γένεσιν ἐξεῖπεν, ἀλλὰ καὶ αὐτοῦ τοῦ κόσμου· καὶ τὸν μὲν κόσμον γενητὸν εἰπὼν, ἠτόνησεν εἰπεῖν ὑφ᾿ οὗ γέγονεν.
Opinions of Homer and Hesiod Concerning the Gods.So that the opinion of your philosophers and authors is discordant; for while the former have propounded the foregoing opinions, the poet Homer is found explaining the origin not only of the world, but also of the gods, on quite another hypothesis. For he says somewhere: - "Father of Gods, Oceanus, and she Who bare the gods, their mother Tethys, too, From whom all rivers spring, and every sea. In saying which, however, he does not present God to us. For who does not know that the ocean is water? But if water, then not God. God indeed, if He is the creator of all things, as He certainly is, is the creator both of the water and of the seas. And Hesiod himself also declared the origin, not only of the gods, but also of the world itself. And though he said that the world was created, he showed no inclination to tell us by whom it was created.
So the philosophers and writers do not agree with one another. While they have made these statements, the poet Homer is found explaining the origin not only of the world but also of the gods on a different basis. For he says somewhere: “Oceanus, the origin of the gods, and mother Tethys, from whom come all rivers and every sea.” In saying this he does not establish God at all. For who does not know that the ocean is water? And if it is water, it is not God. And if God is the maker of all things, as he is, then he is also the creator of the water and the seas. Hesiod also declared the origin not only of the gods but of the world itself. And though he said the world was created, he was too weak to say by whom it was made.
Translator’s note. The quotation joins two separate lines of Homer: Iliad 14.201 (“Oceanus, the origin of the gods, and mother Tethys”) and Iliad 21.196 (“from whom come all rivers and every sea”).
ἔτι μὴν καὶ θεοὺς ἔφησε Κρόνον καὶ τὸν ἐξ αὐτοῦ Δία, Ποσειδῶνά τε, καὶ Πλούτωνα, καὶ τούτους μεταγενεστέρους εὑρίσκομεν τοῦ κόσμου. ἔτι δὲ καὶ τὸν Κρόνον πολεμεῖσθαι ὑπὸ τοῦ Διὸς τοῦ ἰδίου παιδὸς ἱστορεῖ. οὕτω γάρ φησι· Κάρτεϊ νικήσας πατέρα Κρόνον· εὖ δὲ ἕκαστα Ἀθανάτοις διέταξεν ὁμῶς, καὶ ἐπέφραδε τιμάς. εἶτα ἐπιφέρει λέγων τὰς τοῦ Διὸς θυγατέρας, ἃς καὶ Μούσας προσαγορεύει, ὧν ἱκέτης εὑρίσκεται βουλόμενος μαθεῖν παρ᾿ αὐτῶν, τίνι τρόπῳ τὰ πάντα γεγένηται· λέγει γάρ· Χαίρετε τέκνα Διὸς, δότε δ᾿ ἱμερόεσσαν ἀοιδὴν, Κλείετε δ᾿ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων, Οἳ γῆς ἐξεγένοντο, καὶ οὐρανοῦ ἀστερόεντος, Νυκτός τε δνοφερῆς, οὕς θ᾿ ἁλμυρὸς ἔτρεφε πόντος. Εἴπατε δ᾿ ὡς τὰ πρῶτα θεοὶ, καὶ γαῖα γένοντο, Καὶ ποταμοὶ, καὶ πόντος ἀπείριτος, οἴδματι θύων, Ἄστρα τε λαμπετόωντα, καὶ οὐρανὸς εὐρὺς ὕπερθεν· Οἵ τ᾿ τῶν ἐγένοντο θεοὶ, δωτῆρες ἐάων, Ὥς τ᾿ ἄφενος δάσσαντο, καὶ ὡς τιμὰς διέλοντο.
Besides, he said that Saturn, and his sons Jupiter, Neptune, and Pluto, were gods, though we find that they are later born than the world. And he also relates how Saturn was assailed in war by his own son Jupiter; for he says: - "His father Saturn he by might o'ercame, And 'mong th' immortals ruled with justice wise, And honours fit distributed to each. Then he introduces in his poem the daughters of Jupiter, whom he names Muses, and as whose suppliant he appears, desiring to ascertain from them how all things were made; for he says: - "Daughters of Jove, all hail! Grant me your aid That I in numbers sweet and well-arrayed, Of the immortal gods may sing the birth; Who of the starry heav'ns were born, and earth; Who, springing from the murky night at first, Were by the briny ocean reared and nursed. Tell, too, who form unto the earth first gave, And rivers, and the boundless sea whose wave Unwearied sinks, then rears its crest on high; And how was spread yon glittering canopy Of glistening stars that stud the wide-spread heaven. Whence sprang the gods by whom all good is given? Tell from their hands what varied gifts there came, Riches to some, to others wealth, or fame; How they have dwelt from the remotest time In many-nooked Olympus' sunny clime.
Hesiod also called Cronus a god, and Cronus’s son Zeus, and Poseidon and Pluto. Yet we find that these came after the world. He also records that Cronus was warred against by his own child Zeus. He says: “Having conquered his father Cronus by might, he arranged each matter well among the immortals alike, and declared their honors.” Then he goes on to speak of the daughters of Zeus, whom he calls Muses. He appears as their suppliant, wanting to learn from them how all things came to be. He says: “Hail, children of Zeus, and give me lovely song. Celebrate the holy race of the immortals who live forever, who were born of Earth and starry Heaven, and of dusky Night, and whom the salt sea nourished. Tell how in the beginning the gods and the earth came to be, and the rivers, and the boundless sea raging with its swell, and the shining stars, and the wide heaven above. Tell also of the gods who were born from these, the givers of good things, and how they shared out their wealth and divided their honors.”
Translator’s note. The quotations come from Hesiod’s Theogony: the lines about Zeus and Cronus are 73–74, and the hymn to the Muses is 104–115 (continued in the next section).
Ἠδὲ καὶ ὡς τὰ πρῶτα πολύπτυχον ἔσχον Ὄλυμπον· Ταῦτά μοι ἔσπετε Μοῦσαι ὀλύμπια δώματ᾿ ἔχουσαι, Ἐξ ἀρχῆς, καὶ εἴπαθ᾿ ὅτι πρῶτον γένετ᾿ αὐτῶν. Πῶς δὲ ταῦτα ἠπίσταντο αἱ Μοῦσαι, μεταγενέστεραι οὖσαι τοῦ κόσμου; ἢ πῶς ἠδύναντο διηγήσασθαι τῷ Ἡσιόδῳ· ὅπου δὲ ὁ πατὴρ αὐτῶν οὔπω γεγένηται;
These things, ye Muses, say, who ever dwell Among Olympian shades-since ye can tell: From the beginning there thy feet have strayed; Then tell us which of all things first was made. But how could the Muses, who are younger than the world, know these things? Or how could they relate to Hesiod [what was happening], when their father was not yet born?
“And how at the first they came to hold many-folded Olympus. Tell me these things, Muses who have your homes on Olympus, from the beginning, and say which of them came first.” But how did the Muses know these things, when they came after the world? Or how could they tell them to Hesiod, when their father had not yet been born?
Translator’s note. The Muses’ father is Zeus.
Καὶ ὕλην μὲν τρόπῳ τινὶ ὑποτίθεται καὶ κόσμου ποίησιν, λέγων· Ἤτοι μὲν πρώτιστα Χάος γένετ᾿, αὐτὰρ ἔπειτα Γαῖ᾿ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ Ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, Τάρταρά τ᾿ ἠερόεντα, μυχῷ χθονὸς εὐρυοδείης, Ἠδ᾿ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, Λυσιμελὴς, πάντων τε θεῶν πάντων τ᾿ ἀνθρώπων Δάμναται ἐν στήθεσσι νόον, καὶ ἐπίφρονα βουλήν. Ἐκ Χάεος δ᾿ Ἐρεβός τε, μέλαινά τε Νὺξ ἐγένοντο. Νυκτὸς δ᾿ αὖτ᾿ Αἰθήρ τε καὶ Ἡμέρη ἐξεγένοντο, Οὓς τέκε κυσαμένη, Ἐρέβει φιλότητι μιγεῖσα. Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑαυτῇ Οὐρανὸν ἀστερόενθ᾿, ἵνα μιν περὶ πάντα καλύπτοι, Ὄφρ᾿ εἴη μακάρεσσι θεοῖς ἕδος ἀσφαλὲς αἰεὶ, Γείνατο δ᾿ οὔρεα μακρὰ, θεῶν χαρίεντας ἐναύλους Νυμφέων, αἳ ναίουσιν ἀν᾿ οὔρεα βησσήεντα, Ἠδὲ καὶ ἀτρύγετον πέλαγος τέκεν οἴδματι θύον, Πόντον, ἄτερ φιλότητος ἐφιμέρου· αὐτὰρ ἔπειτα Οὐρανῷ εὐνηθεῖσα, τέκ᾿ Ὠκεανὸν βαθυδίνην.
Hesiod on the Origin of the World.And in a certain way he indeed admits matter [as self-existent] and the creation of the world [without a creator], saying: - "First of all things was chaos made, and next Broad-bosom'd earth's foundations firm were fixed, Where safely the immortals dwell for aye, Who in the snowy-peak'd Olympus stay. Afterwards gloomy Tartarus had birth In the recesses of broad-pathwayed earth, And Love, ev'n among gods most beauteous still, Who comes all-conquering, bending mind and will, Delivering from care, and giving then Wise counsel in the breasts of gods and men. From chaos Erebus and night were born, From night and Erebus sprung air and morn. Earth in her likeness made the starry heaven, That unto all things shelter might be given, And that the blessed gods might there repose. The lofty mountains by her power arose, For the wood-nymphs she made the pleasant caves, Begot the sterile sea with all his waves, Loveless; but when by heaven her love was sought, Then the deep-eddying ocean forth she brought.
In a certain way Hesiod does assume matter and a making of the world, when he says: “First of all Chaos came to be, and then broad-breasted Earth, the safe seat forever of all the immortals who hold the peak of snowy Olympus, and misty Tartarus in the recess of the wide-wayed earth, and Eros, the fairest among the immortal gods, who loosens the limbs and overpowers the mind and wise counsel in the breasts of all gods and all men. From Chaos came Erebus and black Night. And from Night again came Aether and Day, whom she bore after conceiving, mingling in love with Erebus. Earth first bore starry Heaven, equal to herself, to cover her on every side, so that he might be a safe seat forever for the blessed gods. She bore tall mountains, the pleasant haunts of the goddesses, the Nymphs who live in the wooded mountains. She also bore the barren sea, raging with its swell, Pontus, without any sweet union of love. Then, having lain with Heaven, she bore deep-swirling Ocean.”
Translator’s note. The quotation is from Hesiod’s Theogony, lines 116–133.
καὶ ταῦτα εἰπὼν, οὐδὲ οὕτως ἐδήλωσεν ὑπὸ τίνος ἐγένοντο. εἰ γὰρ ἐν πρώτοις ἦν χάος, καὶ ὕλη τις προϋπέκειτο ἀγέννητος οὖσα· τίς ἄρα ἦν ὁ ταύτην μετασκευάζων, καὶ μεταῤῥυθμίζων, καὶ μεταμορφῶν; πότερον αὐτὴ ἑαυτὴν ἡ ὕλη μετεσχημάτιζε καὶ ἐκοσμεῖ; (ὁ γὰρ Ζεὺς μετὰ χρόνον πολὺν γεγένηται, οὐ μόνον τῆς ὕλης, ἀλλὰ καὶ τοῦ κόσμου, καὶ πλήθους ἀνθρώπων· ἔτι μὴν καὶ ὁ πατὴρ αὐτοῦ Κρόνος) ἢ μᾶλλον ἦν κύριόν τι τὸ ποιῆσαν αὐτὴν, λέγω δὲ Θεὸς ὁ καὶ κατακοσμήσας. ἔτι μὴν κατὰ πάντα τρόπον φλυαρῶν εὑρίσκεται, καὶ ἐνάντια ἑαυτῷ λέγων· εἰπὼν γὰρ γῆν καὶ οὐρανὸν καὶ θάλασσαν, ἐξ αὐτῶν τοὺς θεοὺς βούλεται γεγονέναι, καὶ ἐκ τούτων ἀνθρώπους δεινοτάτους τινὰς συγγενεῖς θεῶν καταγγέλλει, Τιτάνων γένος καὶ Κυκλώπων, καὶ Γιγάντων πληθὺν, τῶν τε κατὰ Αἴγυπτον δαιμόνων ἢ ματαίων ἀνθρώπων, ὡς μέμνηται Ἀπολλωνίδης ὁ καὶ Ὡράπιος ἐπικληθεὶς, ἐν βίβλῳ τῇ ἐπιγραφομένῃ Σεμενουθὶ, καὶ ταῖς λοιπαῖς κατ᾿ αὐτὸν ἱστορίαις, περί τε τῆς θρησκείας τῆς Αἰγυπτιακῆς, καὶ τῶν βασιλέων αὐτῶν, καὶ τῆς ἐν αὐτοῖς ματαιοπονίας.
And saying this, he has not yet explained by whom all this was made. For if chaos existed in the beginning, and matter of some sort, being uncreated, was previously existing, who was it that effected the change on its condition, and gave it a different order and shape? Did matter itself alter its own form and arrange itself into a world (for Jupiter was born, not only long after matter, but long after the world and many men; and so, too, was his father Saturn), or was there some ruling power which made it; I mean, of course, God, who also fashioned it into a world? Besides, he is found in every way to talk nonsense, and to contradict himself. For when he mentions earth, and sky, and sea, he gives us to understand that from these the gods were produced; and from these again [the gods] he declares that certain very dreadful men were sprung,-the race of the Titans and the Cyclopes, and a crowd of giants, and of the Egyptian gods,-or, rather, vain men, as Apollonides, surnamed Horapius, mentions in the book entitled Semenouthi, and in his other histories concerning the worship of the Egyptians and their kings, and the vain labours in which they engaged.
Even after saying all this, Hesiod still has not shown by whom these things came to be. Suppose Chaos was among the first things, and some unbegotten matter already lay there beforehand. Who, then, was the one who reworked it, rearranged it and reshaped it? Did matter reshape itself and put itself in order? (It could not have been Zeus. He was born a long time afterward, after matter, and also after the world and a multitude of people, and so was his father Cronus.) Or rather, was there some ruling power that made it? I mean God, who also set it in order. Besides, Hesiod is found talking nonsense in every way, and contradicting himself. He names earth, heaven and sea, and wants the gods to have come from them. From these he then announces certain most fearsome men, kin to the gods: the race of the Titans and Cyclopes, and a multitude of giants, and of the demons of Egypt, or vain men. Apollonides, also called Horapius, records these things in the book entitled Semenouthi and in his other histories. These deal with the religion of the Egyptians, their kings, and their futile pursuits.
Τί δέ μοι λέγειν τοὺς κατὰ Ἕλληνας μύθους; Πλούτωνα μὲν σκότους βασιλεύοντα, καὶ Ποσειδῶνα ὑπὸ πόντον δύνοντα, καὶ τῇ Μελανίππῃ περιπλεκόμενον, καὶ υἱὸν ἀνθρωποβόρον γεννήσαντα· ἢ περὶ τῶν τοῦ Διὸς παίδων ὁπόσα οἱ συγγραφεῖς ἐτραγῴδησαν· καὶ ὅτι οὗτοι ἄνθρωποι καὶ οὐ θεοὶ ἐγεννήθησαν, τὸ γένος αὐτῶν αὐτοὶ καταλέγουσιν. Ἀριστοφάνης δὲ ὁ κωμικὸς, ἐν ταῖς ἐπιγραφομέναις ὄρνισιν ἐπιχειρήσας περὶ τῆς τοῦ κόσμου ποιήσεως, ἔφη ἐν πρώτοις ὠὸν γεγενῆσθαι τὴν σύστασιν τοῦ κόσμου, λέγων· Τίκτει πρώτιστον ὑπηνέμιον Νὺξ ἡ μελανόπτερος ᾠόν. ἀλλὰ καὶ Σάτυρος ἱστορῶν τοὺς δήμους Ἀλεξανδρέων, ἀρξάμενος ἀπὸ Φιλοπάτορος τοῦ καὶ Πτολεμαίου προσαγορευθέντος, τούτου μηνύει Διόνυσον ἀρχηγέτην γεγονέναι. διὸ καὶ φυλὴν τὴν Διονυσίαν ὁ Πτολεμαῖος πρώτην κατέστησεν. λέγει οὖν ὁ Σάτυρος οὕτως· Διονύσου καὶ Ἀλθέας τῆς Θεστίου γεγενῆσθαι Δηϊάνειραν, τῆς δὲ καὶ Ἡρακλέους τοῦ Διὸς οἶμαι Ὕλλον, τοῦ δὲ Κλεόδημον, τοῦ δὲ Ἀριστόμαχον, τοῦ δὲ Τήμενον, τοῦ δὲ Κεῖσον, τοῦ δὲ Μάρωνα, τοῦ δὲ Θέστιον, τοῦ δὲ Ἀκοὸν, τοῦ δὲ Ἀριστομίδαν, τοῦ δὲ Καρανὸν, τοῦ δὲ Κοινὸν, τοῦ δὲ Τυρίμμαν, τοῦ δὲ Περδίκκαν, τοῦ δὲ Φίλιππον, τοῦ δὲ Ἀέροπον, τοῦ δὲ Ἀλκετὰν, τοῦ δὲ Ἀμύνταν, τοῦ δὲ Βόκρον, τοῦ δὲ Μελέαγρον, τοῦ δὲ Ἀρσινόην, τῆς δὲ καὶ Λάγου Πτολεμαῖον τὸν καὶ Σωτῆρα, τοῦ δὲ καὶ Βερενίκης Πτολεμαῖον τὸν Φιλάδελφον, τοῦ δὲ καὶ Ἀρσινόης Πτολεμαῖον τὸν Εὐεργέτην, τοῦ δὲ καὶ Βερενίκης τῆς Μάγα τοῦ ἐν Κυρήνῃ βασιλεύσαντος Πτολεμαῖον τὸν Φιλοπάτορα.
The Prophet's Inspired by the Holy Ghost.Chap. VII.-Fabulous Heathen Genealogies. Why need I recount the Greek fables,-of Pluto, king of darkness, of Neptune descending beneath the sea, and embracing Melanippe and begetting a cannibal son,-or the many tales your writers have woven into their tragedies concerning the sons of Jupiter, and whose pedigree they register because they were born men, and not gods? And the comic poet Aristophanes, in the play called "The Birds," having taken upon him to handle the subject of the Creation, said that in the beginning the world was produced from an egg, saying: - "A windy egg was laid by black-winged night At first. But Satyrus, also giving a history of the Alexandrine families, beginning from Philopator, who was also named Ptolemy, gives out that Bacchus was his progenitor; wherefore also Ptolemy was the founder of this family. Satyrus then speaks thus: That Dejanira was born of Bacchus and Althea, the daughter of Thestius; and from her and Hercules the son of Jupiter there sprang, as I suppose, Hyllus; and from him Cleodemus, and from him Aristomachus, and from him Temenus, and from him Ceisus, and from him Maron, and from him Thestrus, and from him Acous, and from him Aristomidas, and from him Caranus, and from him Coenus, and from him Tyrimmas, and from him Perdiccas, and from him Philip, and from him Aeropus, and from him Alcetas, and from him Amyntas, and from him Bocrus, and from him Meleager, and from him Arsinoe (, and from her and Lagus Ptolemy Soter, and from him and Arsinoe Ptolemy Euergetes, and from him and Berenicé, daughter of Maga, king of Cyrene, Ptolemy Philopator.
Why should I go over the Greek myths? Pluto is said to rule over darkness. Poseidon is said to go down beneath the sea, embrace Melanippe, and father a man-eating son. Then there is everything the writers have dramatized about the children of Zeus. These writers themselves list the family lines of these figures, which shows they were born men and not gods. The comic poet Aristophanes, in the play called *The Birds*, took up the making of the world. He said that at the beginning the world’s structure was an egg, in these words: “First of all, black-winged Night bore a wind-egg.” Satyrus also wrote a history of the districts of Alexandria. He begins with Philopator, who was also called Ptolemy, and shows that Dionysus was the founder of his line. For this reason Ptolemy first set up the Dionysian tribe. Satyrus writes as follows. From Dionysus and Althaea, the daughter of Thestius, was born Deianeira. From her and Heracles, the son of Zeus, came Hyllus, I suppose. From him came Cleodemus, and from him Aristomachus, then Temenus, Ceisus, Maron, Thestius, Acous, Aristomidas, Caranus, Coenus, Tyrimmas, Perdiccas, Philip, Aeropus, Alcetas, Amyntas, Bocrus, and Meleager, and from him Arsinoe. From her and Lagus came Ptolemy Soter. From him and Berenice came Ptolemy Philadelphus. From him and Arsinoe came Ptolemy Euergetes. From him and Berenice, the daughter of Magas who was king in Cyrene, came Ptolemy Philopator.
Translator’s note. The Aristophanes line is from The Birds, line 695. A “wind-egg” is an egg produced without mating.
ἡ μὲν οὖν πρὸς Διόνυσον τοῖς ἐν Ἀλεξανδρείᾳ βασιλεύσασι συγγένεια οὕτω περιέχει. ὅθεν καὶ ἐν τῇ Διονυσίᾳ φυλῇ δῆμοι εἰσὶ κατακεχωρισμένοι· Ἀλθῆς ἀπὸ τῆς γενομένης γυναικὸς Διονύσου, θυγατρὸς δὲ Θεστίου Ἀλθέας· Δηϊανείρης ἀπὸ τῆς θυγατρὸς Διονύσου καὶ Ἀλθέας, γυναικὸς δὲ Ἡρακλέους. ὅθεν καὶ τὰς προσωνυμίας ἔχουσιν οἱ κατ᾿ αὐτοὺς δῆμοι· Ἀριάδνης ἀπὸ τῆς θυγατρὸς Μίνω, γυναικὸς δὲ Διονύσου, παιδὸς πατροφίλης, τῆς μιχθείσης Διονύσῳ ἐν μορφῇ πρύμνιδι· Θεστὶς ἀπὸ Θεστίου τοῦ Ἀλθέας πατρός· Θοαντὶς ἀπὸ Θόαντος παιδὸς Διονύσου· Σταφυλὶς ἀπὸ Σταφύλον υἱοῦ Διονύσου· Εὐαινὶς ἀπὸ Εὐνόος υἱοῦ Διονύσου· Μαρωνὶς ἀπὸ Μάρωνος υἱοῦ Ἀριάδνης καὶ Διονύσου· οὗτοι γὰρ πάντες υἱοὶ Διονύσου. ἀλλὰ καὶ ἕτεραι πολλαὶ ὀνομασίαι γεγόνασι καὶ εἰσὶν ἕως τοῦ δεῦρο, ἀπὸ Ἡρακλέους Ἡρακλεῖδαι καλούμενοι, καὶ ἀπὸ Ἀπόλλωνος Ἀπολλωνίδαι καὶ Ἀπολλώνιοι, καὶ ἀπὸ Ποσειδῶνος Ποσειδώνιοι· καὶ ἀπὸ Διὸς Δῖοι καὶ Διογέναι.
Thus, then, stands the relationship of the Alexandrine kings to Bacchus. And therefore in the Dionysian tribe there are distinct families: the Althean from Althea, who was the wife of Dionysus and daughter of Thestius; the family of Dejanira also, from her who was the daughter of Dionysus and Althea, and wife of Hercules;-whence, too, the families have their names: the family of Ariadne, from Ariadne, daughter of Minos and wife of Dionysus, a dutiful daughter, who had intercourse with Dionysus in another form; the Thestian, from Thestius, the father of Althea; the Thoantian, from Thoas, son of Dionysus; the Staphylian, from Staphylus, son of Dionysus; the Euaenian, from Eunous, son of Dionysus; the Maronian, from Maron, son of Ariadne and Dionysus;-for all these are sons of Dionysus. And, indeed, many other names were thus originated, and exist to this day; as the Heraclidae from Hercules, and the Apollonidae from Apollo, and the Poseidonii from Poseidon, and from Zeus the Dii and Diogenae.
This, then, is how the kings who reigned in Alexandria were related to Dionysus. For this reason the Dionysian tribe also has districts assigned to it. There is Althais, from the woman who became Dionysus’s wife, Althaea, the daughter of Thestius. There is Deianeiris, from the daughter of Dionysus and Althaea, who became the wife of Heracles. The districts under them take their names from the same source. Ariadnis is named for Ariadne, the daughter of Minos and wife of Dionysus, a child devoted to her father, who lay with Dionysus in a certain form. Thestis is named for Thestius, the father of Althaea. Thoantis is named for Thoas, a son of Dionysus. Staphylis is named for Staphylus, a son of Dionysus. Euainis is named for Eunoos, a son of Dionysus. Maronis is named for Maron, a son of Ariadne and Dionysus. All of these were sons of Dionysus. Many other names have also arisen and remain to this day. The Heraclidae are named from Heracles, the Apollonidae and Apollonii from Apollo, and the Poseidonii from Poseidon. From Zeus come the Dii and the Diogenai.
Translator’s note. The Greek word describing the form in which Ariadne lay with Dionysus (πρύμνιδι) is obscure and probably corrupt, so its meaning is uncertain.
Καὶ τί μοι τὸ λοιπὸν τὸ πλῆθος τῶν τοιούτων ὀνομασιῶν καὶ γενεαλογιῶν καταλέγειν; ὥστε κατὰ πάντα τρόπον ἐμπαίζονται οἱ συγγραφεῖς πάντες καὶ ποιηταὶ καὶ φιλόσοφοι λεγόμενοι· ἔτι μὴν καὶ οἱ προσέχοντες αὐτοῖς. μύθους γὰρ μᾶλλον καὶ μωρίας συνέταξαν περὶ τῶν κατ᾿ αὐτοὺς θεῶν. οὐ γὰρ ἀπέδειξαν αὐτοὺς θεοὺς, ἀλλὰ ἀνθρώπους, οὓς μὲν μεθύσους, ἑτέρους πόρνους καὶ φονεῖς. ἀλλὰ καὶ περὶ τῆς κοσμογονίας, ἀσύμφωνα ἀλλήλοις καὶ φαῦλα ἐξεῖπον. πρῶτον μὲν ὅτι τινὲς ἀγέννητον τὸν κόσμον ἀπεφήναντο, καθὼς καὶ ἔμπροσθεν ἐδηλώσαμεν· καὶ οἱ μὲν ἀγέννητον αὐτὸν καὶ ἀϊδίαν φύσιν φάσκοντες, οὐκ ἀκόλουθα εἶπον τοῖς γενητὸν αὐτὸν δογματίσασιν. εἰκασμῷ γὰρ ταῦτα καὶ ἀνθρωπίνῃ ἐννοίᾳ ἐφθέγξαντο, καὶ οὐ κατὰ ἀλήθειαν. ἕτεροι δ᾿ αὖ εἶπον πρόνοιαν εἶναι, καὶ τὰ τούτων δόγματα ἀνέλυσαν.
The World Created by God Through the Word.Chap. VIII.-Opinions Concerning Providence. And why should I recount further the vast array of such names and genealogies? So that all the authors and poets, and those called philosophers, are wholly deceived; and so, too, are they who give heed to them. For they plentifully composed fables and foolish stories about their gods, and did not exhibit them as gods, but as men, and men, too, of whom some were drunken, and others fornicators and murderers. But also concerning the origin of the world, they uttered contradictory and absurd opinions. First, some of them, as we before explained, main-mined that the world is uncreated. And those that said it was uncreated and self-producing contradicted those who propounded that it was created. For by conjecture and human conception they spoke, and not knowing the truth. And others, again, said that there was a providence, and destroyed the positions of the former writers.
Why should I go on listing the great number of such names and genealogies? In every way, all these writers, poets, and so-called philosophers are made fools of, and so are those who pay attention to them. For what they composed about their own gods was myths and foolishness rather than anything else. They did not show them to be gods at all, but men, some of them drunkards, others fornicators and murderers. They also said contradictory and worthless things about the origin of the world. First, some declared that the world was uncreated, as we showed earlier. Those who said it was uncreated and of eternal nature spoke in ways that do not fit with those who taught that it was created. For they said these things by guesswork and human reasoning, not according to the truth. Others, in turn, said that there is providence, and they overturned the teachings of the first group.
Ἄρατος μὲν οὖν φησιν· Ἐκ Διὸς ἀρχώμεσθα, τὸν οὐδέποτ᾿ ἄνδρες ἐῶμεν Ἄῤῥητον· μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαὶ, Πᾶσαι δ᾿ ἀνθρώπων ἀγοραὶ, μεστὴ δὲ θάλασσα, Καὶ λιμένες, πάντη δὲ Διὸς κεχρήμεθα πάντες. Τοῦ γὰρ καὶ γένος ἐσμέν. ὁ δ᾿ ἤπιος ἀνθρώποισι Δέξια σημαίνει· λαοὺς δ᾿ ἐπὶ ἔργον ἐγείρει, Μιμνήσκων βιότοιο· λέγει δ᾿ ὅτε βῶλος ἀρίστη Βουσί τε καὶ μακέλῃσι· λέγει δ᾿ ὅτε δέξιαι ὧραι Καὶ φυτὰ γυρῶσαι, καὶ σπέρματα πάντα βαλέσθαι. τίνι οὖν πιστεύσωμεν; πότερον Ἀράτῳ τῷδε, ἢ Σοφοκλεῖ λέγοντι· πρόνοια δ᾿ ἐστιν οὐδενὸς σαφὴς, εἰκῆ κράτιστον ζῆν ὅπως δύναιτό τις. Ὅμηρος δὲ πάλιν τούτῳ οὐ συνᾴδει· λέγει γάρ· Ζεὺς δ᾿ ἀρετὴν ἄνδρεσσιν ὀφέλλει τε μινύθει τε. καὶ Σιμωνίδης· Οὔτις ἄνευ θεῶν ἀρετὰν λάβεν, Οὐ πόλις, οὐ βροτός· Θεὸς ὁ παμμῆτις.
Aratus, indeed, says: - "From Jove begin my song; nor ever be The name unuttered: all are frill of thee; The ways and haunts of men; the heavens and sea: On thee our being hangs; in thee we move; All are thy offspring and the seed of Jove. Benevolent, he warns mankind to good, Urges to toil and prompts the hope of food. He tells where cattle best may graze, and where The soil, deep-furrowed, yellow grain will bear. What time the husbandman should plant or sow, `Tis his to tell, 'tis his alone to know. Who, then, shall we believe: Aratus as here quoted, or Sophocles, when he says: - "And foresight of the future there is none; `Tis best to live at random, as one can'"? And Homer, again, does not agree with this, for he says that virtue "Waxes or wanes in men as Jove decrees. And Simonides says:- "No man nor state has virtue save from God; Counsel resides in God; and wretched man Has in himself nought but his wretchedness.
Aratus, for example, says: “Let us begin with Zeus, whom we men never leave unspoken. All the streets are full of Zeus, and all the marketplaces of men. The sea is full of him, and the harbors. Everywhere we all have need of Zeus, for we are also his offspring. And he, kindly to men, gives favorable signs. He rouses the people to work, reminding them of their livelihood. He tells when the soil is best for oxen and mattocks. He tells when the seasons are right for digging around the plants and for sowing every kind of seed.” So whom shall we believe? This Aratus, or Sophocles, who says: “Providence is clear to no one; it is best to live at random, as best one can”? Homer, in turn, does not agree with Sophocles, for he says: “Zeus increases and diminishes the excellence of men.” And Simonides says: “No one has gained excellence without the gods, neither city nor mortal. God is all-wise.”
Translator’s note. The Sophocles line is from Oedipus the King (lines 977–979, spoken by Jocasta), the Homer line is Iliad 20.242, and both Homer and Simonides use the same Greek word (aretē), here translated “excellence,” which in Homer means mainly prowess or valor.
Ἀπήμαντον δ᾿ οὐδέν ἐστιν ἐν αὐτοῖς. ὁμοίως καὶ Εὐριπίδης· οὐκ ἔστιν οὐδὲν χωρὶς ἀνθρώποις Θεοῦ. καὶ Μένανδρος· οὐκ ἄρα φροντίζει τις ἡμῶν, ἢ μόνος Θεός. καὶ πάλιν Εὐριπίδης· σῶσαι γὰρ ὁπόταν τῷ Θεῷ δοκῇ, πολλὰς προφάσεις δίδωσιν εἰς σωτηρίαν. καὶ Θέστιος· Θεοῦ θέλοντος, κἂν ἐπὶ ῥιπὸς πλέῃς, σώζῃ. καὶ τὰ τοιαῦτα μυρία εἰπόντες, ἀσύμφωνα ἑαυτοῖς ἐξεῖπον. ὁ γοῦν Σοφοκλῆς ἀπρονοησίαν λέγων ἐν ἑτέρῳ λέγει· Θεοῦ δὲ πληγὴν οὐχ ὑπερπηδᾷ βροτός. πλὴν καὶ πληθὺν εἰσήγαγον, ἢ μοναρχίαν εἶπον· καὶ πρόνοιαν εἶναι, τοῖς λέγουσιν ἀπρονοησίαν τἀνάντια εἰρήκασιν. ὅθεν Εὐριπίδης ὁμολογεῖ λέγων· σπουδάζομεν δὲ πολλ᾿ ὑπ᾿ ἐλπίδων μάτην πόνους ἔχοντες, οὐδὲν εἰδότες. καὶ μὴ θέλοντες ὁμολογοῦσι τὸ ἀληθὲς μὴ ἐπίστασθαι· ὑπὸ δαιμόνων δὲ ἐμπνευσθέντες, καὶ ὑπ᾿ αὐτῶν φυσιωθέντες, ἃ εἶπον, δι᾿ αὐτῶν εἶπον.
So, too, Euripides:- "Apart from God, there's nothing owned by men. And Menander:- "Save God alone, there's none for us provides. And Euripides again:- "For when God wills to save, all things He'll bend To serve as instruments to work His end. And Thestius:- "If God design to save you, safe you are, Though sailing in mid-ocean on a mat. And saying numberless things of a like kind, they contradicted themselves. At least Sophocles, who in another place denied Providence, says:- "No mortal can evade the stroke of God. Besides, they both introduced a multitude of gods, and yet spoke of a Unity; and against those who affirmed a Providence they maintained in opposition that there was no Providence. Wherefore Euripides says:- "We labour much and spend our strength in vain, For empty hope, not foresight, is our guide. And without meaning to do so, they acknowledge that they know not the truth; but being inspired by demons and puffed up by them, they spoke at their instance whatever they said.
Simonides goes on: “Among mortals nothing is free from harm.” Euripides says the same: “Apart from God, men have nothing.” Menander says: “Then no one cares for us, except God alone.” Euripides again: “For when it seems good to God to save, he gives many occasions for rescue.” And Thestius: “If God wills it, you are saved even if you sail on a reed mat.” They said countless things like this, and they contradicted themselves. Sophocles, for one, denies providence in one place, but in another he says: “No mortal can leap over the blow of God.” Besides, they brought in a multitude of gods, or else spoke of a single rule. And when they said there is providence, they said the opposite of those who say there is no providence. So Euripides admits: “We toil hard, driven by hopes, laboring in vain, knowing nothing.” Even against their will they confess that they do not know the truth. They were inspired by demons and puffed up by them, and whatever they said, they said through the demons.
Translator’s note. “Reed mat” renders ῥιπός, a mat or raft of woven reeds or wicker.
ἤτοι γὰρ οἱ ποιηταὶ, Ὅμηρος δὴ καὶ Ἡσίοδος, ὥς φασιν, ὑπὸ μουσῶν ἐμπνευσθέντες, φαντασίᾳ καὶ πλάνῃ ἐλάλησαν, καὶ οὐ καθαρῷ πνεύματι, ἀλλὰ πλάνῳ. ἐκ τούτου δὲ σαφῶς δείκνυται, εἰ καὶ οἱ δαιμονῶντες ἐνίοτε καὶ μέχρι τοῦ δεῦρο ἐξορκίζονται κατὰ τοῦ ὀνόματος τοῦ ὄντως Θεοῦ, καὶ ὁμολογεῖ αὐτὰ τὰ πλάνα πνεύματα εἶναι δαίμονες, οἱ καὶ τότε εἰς ἐκείνους ἐνεργήσαντες· πλὴν ἐνίοτέ τινες τῇ ψυχῇ ἐκνήψαντες ἐξ αὐτῶν, εἶπον ἀκόλουθα τοῖς προφήταις, ὅπως εἴη εἰς μαρτύριον αὐτοῖς τε καὶ πᾶσιν ἀνθρώποις, περί τε Θεοῦ μοναρχίας καὶ κρίσεως, καὶ τῶν λοιπῶν ἇν ἔφασαν.
For indeed the poets,-Homer, to wit, and Hesiod, being, as they say, inspired by the Muses,-spoke from a deceptive fancy, and not with a pure but an erring spirit. And this, indeed, clearly appears from the fact, that even to this day the possessed are sometimes exorcised in the name of the living and true God; and these spirits of error themselves confess that they are demons who also formerly inspired these writers. But sometimes some of them wakened up in soul, and, that they might be for a witness both to themselves and to all men, spoke things in harmony with the prophets regarding the monarchy of God, and the judgment and such like.
For the poets, Homer and Hesiod, who were inspired by the Muses, as they say, spoke from illusion and error, and not by a pure spirit but a deceiving one. This is clearly shown by the fact that even to this day people possessed by demons are sometimes exorcised in the name of the God who truly is. These deceiving spirits themselves confess that they are demons, the same ones who worked in those poets back then. Yet sometimes some of the poets became sober in soul and free of these spirits, and they said things in agreement with the prophets. This was to serve as a witness both to themselves and to all people, about the single rule of God, the judgment, and the other things they spoke of.
Οἱ δὲ τοῦ Θεοῦ ἄνθρωποι πνευματοφόροι πνεύματος ἁγίου, καὶ προφῆται γενόμενοι, ὑπ᾿ αὐτοῦ τοῦ Θεοῦ ἐμπνευσθέντες, καὶ σοφισθέντες, ἐγένοντο θεοδίδακτοι καὶ ὅσιοι καὶ δίκαιοι. διὸ καὶ κατηξιώθησαν τὴν ἀντιμισθίαν ταύτην λαβεῖν, ὄργανα Θεοῦ γενόμενοι, καὶ χωρήσαντες σοφίαν τὴν παρ᾿ αὐτοῦ, δι᾿ ἧς σοφίας εἶπον καὶ περὶ τῆς κτίσεως τοῦ κόσμου καὶ τῶν λοιπῶν ἁπάντων. καὶ γὰρ περὶ λοιμῶν καὶ λιμῶν καὶ πολέμων προεῖπον. καὶ οὐχ εἷς, ἢ δύο, ἀλλὰ πλείονες κατὰ χρόνους καὶ καιροὺς ἐγενήθησαν παρὰ Ἑβραίοις, ἀλλὰ καὶ παρὰ Ἕλλησι Σίβυλλα· καὶ πάντες φίλα ἀλλήλοις καὶ σύμφωνα εἰρήκασι, τά τε πρὸ αὐτῶν γεγενημένα, καὶ τὰ κατ᾿ αὐτοὺς γεγονότα, καὶ τὰ καθ᾿ ἡμᾶς νυνὶ τελειούμενα· διὸ καὶ πεπείσμεθα καὶ περὶ τῶν μελλόντων οὕτως ἔσεσθαι, καθὼς καὶ τὰ πρῶτα ἀπήρτισται.
The Prophet's Inspired by the Holy Ghost.But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars. And there was not one or two, but many, at various times and seasons among the Hebrews; and also among the Greeks there was the Sibyl; and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished.
But the men of God were bearers of the Holy Spirit. They became prophets, inspired and made wise by God himself, and so they became taught by God, holy and righteous. For this reason they were counted worthy to receive this reward: they became instruments of God and received the wisdom that comes from him. Through this wisdom they spoke about the creation of the world and everything else. They also foretold plagues, famines and wars. And there was not just one or two of them, but many, at different times and seasons among the Hebrews. Among the Greeks, too, there was the Sibyl. All of them spoke in friendly agreement with one another about what had happened before their time, what happened in their own time, and what is now being fulfilled in our time. So we are convinced that the things still to come will happen too, just as the earlier things have been completed.
Translator’s note. The Sibyl was a legendary Greek prophetess. Theophilus treats her as a genuine prophet in agreement with the Hebrew prophets, and he quotes at length from the Sibylline Oracles (2.3, 2.36). These were verses circulating under her name, much of them composed by Jews.
Scripture: 2 Peter 1:21
Καὶ πρῶτον μὲν συμφώνως ἐδίδαξαν ἡμᾶς, ὅτι ἐξ οὐκ ὄντων τὰ πάντα ἐποίησεν. οὐ γάρ τι τῷ Θεῷ συνήκμασεν· ἀλλ᾿ αὐτὸς ἑαυτοῦ τόπος ὢν, καὶ ἀνενδεὴς ὢν, καὶ ὑπάρχων πρὸ τῶν αἰώνων, ἠθέλησεν ἄνθρωπον ποιῆσαι ᾧ γνωσθῇ· τούτῳ οὖν προητοίμασε τὸν κόσμον. ὁ γὰρ γενητὸς καὶ προσδεής ἐστιν, ὁ δὲ ἀγένητος, οὐδενὸς προσδεῖται. ἔχων οὖν ὁ Θεὸς τὸν ἑαυτοῦ λόγον ἐνδιάθετον ἐν τοῖς ἰδίοις σπλάγχνοις, ἐγέννησεν αὐτὸν μετὰ τῆς ἑαυτοῦ σοφίας ἐξερευξάμενος πρὸ τῶν ὅλων. τοῦτον τὸν λόγον ἔσχεν ὑπουργὸν τῶν ὑπ᾿ αὐτοῦ γεγενημένων, καὶ δἰ αὐτοῦ τὰ πάντα πεποίηκεν. οὗτος λέγεται ἀρχὴ, ὅτι ἄρχει καὶ κυριεύει πάντων τῶν δι᾿ αὐτοῦ δεδημιουργημένων. οὗτος οὖν ὢν πνεῦμα Θεοῦ, καὶ ἀρχὴ καὶ σοφία καὶ δύναμις ὑψίστου, κατήρχετο εἰς τοὺς προφήτας, καὶ δι᾿ αὐτῶν ἐλάλει τὰ περὶ τῆς ποιήσεως τοῦ κόσμου καὶ τῶν λοιπῶν ἁπάντων.
The World Created by God Through the Word.And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begat Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called "governing principle" [a0rkh/], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things.
First, they taught us in agreement that God made all things out of nothing. For nothing existed alongside God. He is his own place and needs nothing, and he existed before the ages. He willed to make man, so that he might be known by him, and for man he prepared the world. For whatever is created also has needs, but the one who is uncreated needs nothing. So God had his own Word, internal within his own inward being. Before all things he begat him, bringing him forth along with his own wisdom. God used this Word as his servant in what he made, and through him he made all things. He is called “Beginning” because he rules and is lord over everything made through him. So this Word is the Spirit of God, and Beginning, and Wisdom, and Power of the Most High. He came down upon the prophets, and through them he spoke about the making of the world and everything else.
Translator’s note. Here Theophilus calls the Word “Spirit of God” and “Wisdom,” yet just before he says the Word was brought forth “with” God’s wisdom. In 2.15 he speaks of God, his Word, and his Wisdom as a “triad,” the earliest surviving Christian use of that word for God. His terms are not yet as fixed as in later creeds.
Οὐ γὰρ ἦσαν οἱ προφῆται ὅτε ὁ κόσμος ἐγίνετο· ἀλλὰ ἡ σοφία ἡ ἐν αὐτῷ οὖσα ἡ τοῦ Θεοῦ, καὶ ὁ λόγος ὁ ἅγιος αὐτοῦ ὁ ἀεὶ συμπαρὼν αὐτῷ. διὸ δὴ καὶ διὰ Σολομῶνος προφήτου οὕτω λέγει· ἡνίκα δὴ ἠτοίμασε τὸν οὐρανὸν, συμπαρήμην αὐτῷ, καὶ ὡς ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς, ἤμην παρ᾿ αὐτῷ ἁρμόζουσα. Μωσῆς δὲ ὁ καὶ Σολομῶνος πρὸς πολλῶν ἐτῶν γενόμενος, μᾶλλον δὲ ὁ λόγος ὁ τοῦ Θεοῦ ὡς δι᾿ ὀργάνου δι᾿ αὐτοῦ φησίν· ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. πρῶτον ἀρχὴν καὶ ποίησιν ὠνόμασεν· εἶθ᾿ οὕτως τὸν Θεὸν συνέστησεν. οὐ γὰρ ἀργῶς χρὴ καὶ ἐπὶ κενῷ Θεὸν ὀνομάζειν. προῄδει γὰρ ἡ θεία σοφία μέλλειν φλυαρεῖν τινὰς, καὶ πληθὺν Θεῶν ὀνομάζειν τῶν οὐκ ὄντων.
For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: "When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him. And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, "In the beginning God created the heaven and the earth. First he named the "beginning," and "creation," then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist.
For the prophets did not exist when the world came into being. What existed was the wisdom of God that is in him, and his holy Word, who is always present with him. That is why he speaks this way through the prophet Solomon: “When he prepared the heaven, I was present with him, and when he made the foundations of the earth strong, I was beside him, fitting things together.” Moses, who lived many years before Solomon (or rather the Word of God speaking through Moses as through an instrument), says: “In the beginning God made the heaven and the earth.” First he named the “beginning” and the “making,” and only then did he bring in God. For one should not name God idly or for no reason. The divine wisdom knew in advance that some people would talk nonsense and name a multitude of gods who do not exist.
Translator’s note. The quotation from Solomon is Proverbs 8:27-30, abridged, following the Greek Old Testament (the Septuagint), which has “fitting together” (ἁρμόζουσα). The Hebrew word in verse 30 is uncertain and is rendered variously, e.g. “master workman” or “one brought up with him.”
Scripture: Proverbs 8:27-30; Genesis 1:1
ὅπως ουν ὁ τῷ ὄντι Θεὸς διὰ ἔργων νοηθῇ, καὶ ὅτι ἐν τῷ λόγῳ αὐτοῦ ὁ Θεὸς πεποίηκε τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὰ ἐν αὐτοῖς, ἔφη· ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, εἶτα εἰπὼν τὴν ποίησιν αὐτῶν, δηλοῖ ἡμῖν· ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος. ταῦτα ἐν πρώτοις διδάσκει ἡ θεία γραφὴ, τρόπῳ τινι ὕλην γενητὴν, ὑπὸ τοῦ Θεοῦ γεγονυῖαν, ἀφ᾿ ἧς πεποίηκε καὶ δεδημιούργηκεν ὁ Θεὸς τὸν κόσμον.
In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, "In the beginning God created the heavens and the earth. Then having spoken of their creation, he explains to us: "And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water. This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God.
So that the God who truly is might be understood through his works, and so that people might know that God made heaven and earth and everything in them by his Word, Moses said: “In the beginning God made the heaven and the earth.” Then, after speaking of their making, he explains to us: “But the earth was invisible and unformed, and darkness was over the deep, and the Spirit of God was borne along above the water.” Divine Scripture teaches these things first of all: in some sense there was a created matter, brought into being by God, from which God made and fashioned the world.
Translator’s note. Theophilus insists that the matter the world was made from was itself created by God. Earlier in Book 2 he criticizes Plato and his followers for treating matter as uncreated.
Scripture: Genesis 1:1-2
Ἀρχὴ δὲ τῆς ποιήσεως φῶς ἐστιν· ἐπειδὴ τὰ κοσμούμενα τὸ φῶς φανεροῖ. διὸ λέγει· καὶ εἶπεν ὁ θεὸς, γενηθήτω φῶς, καὶ ἐγένετο φῶς. καὶ εἶδεν ὁ Θεὸς τὸ φῶς ὅτι καλόν· δηλονότι καλὸν ἀνθρώπῳ γεγονός. καὶ διεχώρισεν ἀνὰ μέσον τοῦ φωτὸς, καὶ ἀνὰ μέσον τοῦ σκότους. καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα· καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωῒ, ἡμέρα μία. καὶ εἶπεν ὁ Θεὸς, γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος, καὶ ἔστω διαχώριζον ἀνὰ μέσον ὕδατος καὶ ὕδατος. καὶ ἐγένετο οὕτως. καὶ ἐποίησεν ὁ Θεὸς τὸ στερέωμα. καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ ὕδατος, ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀνὰ μέσον τοῦ ὕδατος, τοῦ ἐπάνω τοῦ στερεώματος.
The Six Days' Work Described.Now, the beginning of the creation is light; since light manifests the things that are created. Wherefore it is said: "And God said, Let light be, and light was; and God saw the light, that it was good," manifestly made good for man. "And God divided the light from the darkness; and God called the light Day, and the darkness He called Night. And the evening and the morning were the first day. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters: and it was so. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament.
The beginning of creation is light, because light makes visible the things that are put in order. So Scripture says: “And God said, Let there be light, and there was light. And God saw that the light was good,” plainly meaning that it was made good for man. “And he separated the light from the darkness. And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day. And God said, Let there be a firmament in the middle of the water, and let it separate water from water. And it was so. And God made the firmament. And God separated the water that was beneath the firmament from the water that was above the firmament.”
Translator’s note. Both the Greek and the Hebrew of Genesis 1:5 say “one day,” not “the first day.”
Scripture: Genesis 1:3-7
καὶ ἐκάλεσεν ὁ Θεὸς τὸ στερέωμα οὐρανόν. καὶ εἶδεν ὁ Θεὸς ὅτι καλόν· καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα δευτέρα. καὶ εἶπεν ὁ Θεός· συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά. καὶ ἐγένετο οὕτως. καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά. καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν γῆν, καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας· καὶ εἶδεν ὁ Θεὸς ὅτι καλόν. καὶ εἶπεν ὁ Θεὸς, βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς.
And God called the firmament Heaven: and God saw that it was good. And the evening and the morning were the second day. And God said, Let the water under the heaven be gathered into one place, and let the dry land appear: and it was so. And the waters were gathered together into their places, and the dry land appeared. And God called the dry land Earth, and the gathering together of the waters He called Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed after his kind and in his likeness, and the fruit-tree yielding fruit after his kind, whose seed is in itself, in his likeness: and it was so.
“And God called the firmament Heaven. And God saw that it was good. And there was evening and there was morning, a second day. And God said, Let the water under heaven be gathered into one gathering, and let the dry land appear. And it was so. And the water under heaven was gathered into its gatherings, and the dry land appeared. And God called the dry land Earth, and the collections of waters he called Seas. And God saw that it was good. And God said, Let the earth sprout vegetation, grass bearing seed according to its kind and likeness, and fruit trees producing fruit, whose seed is in it, according to its kind, on the earth.”
Scripture: Genesis 1:8-11
καὶ ἐγένετο οὕτως. καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. καὶ εἶδεν ὁ Θεὸς ὅτι καλόν· καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωῒ, ἡμέρα τρίτη. καὶ εἶπεν ὁ Θεός· γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ, εἰς φαῦσιν ἐπὶ τῆς γῆς, ὥστε διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας, καὶ ἀνὰ μέσον τῆς νυκτός· καὶ ἔστωσαν εἰς σημεῖα, καὶ εἰς καιροὺς, καὶ εἰς ἡμέρας, καὶ εἰς ἐνιαυτούς· καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως. καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους, τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας, καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτὸς, καὶ τοὺς ἀστέρας.
And the earth brought forth grass, the herb yielding seed after his kind, and the fruit-tree yielding fruit, whose seed was in itself, after his kind, on the earth: and God saw that it was good. And the evening and the morning were the third day. And God said, Let there be lights in the firmament of the heaven, to give light on earth, to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years; and let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: He made the stars also.
“And it was so. And the earth brought forth vegetation, grass bearing seed according to its kind and likeness, and fruit trees producing fruit, whose seed is in it, according to its kind, on the earth. And God saw that it was good. And there was evening and there was morning, a third day. And God said, Let there be lights in the firmament of heaven, to give light upon the earth, to separate the day from the night. And let them be for signs, and for seasons, and for days, and for years. And let them be lights in the firmament of heaven, to shine upon the earth. And it was so. And God made the two great lights, the greater light to rule the day, and the lesser light to rule the night, and the stars.”
Translator’s note. The Greek phrase eis archas uses archē, which can mean “beginning” or “rule”; here it means rule, as the Hebrew of Genesis 1:16 and the verb “to rule” in Genesis 1:18 show.
Scripture: Genesis 1:11-16
καὶ ἔθετο αὐτοὺς ὁ Θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς, καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς, καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς, καὶ ἀνὰ μέσον τοῦ σκότους. καὶ εἶδεν ὁ Θεὸς ὅτι καλόν· καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα τετάρτη. καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν, καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς, κατὰ τὸ στερέωμα τοῦ οὐρανοῦ. καὶ ἐγένετο οὕτως. καὶ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα, καὶ πᾶσαν ψυχὴν ζώων ἑρπετῶν, ἃ ἐξήγαγε τὰ ὕδατα κατὰ γένη αὐτῶν, καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος. καὶ εἶδεν ὁ Θεὸς ὅτι καλά. καὶ εὐλόγησεν αὐτὰ ὁ Θεὸς λέγων· αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὰ ὕδατα τῆς θαλάσσης· καὶ τὰ πετεινὰ πληθυνέτω ἐπὶ τῆς γῆς.
And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day. And God said, Let the waters bring forth the creeping things that have life, and fowl flying over the earth in the firmament of heaven: and it was so. And God created great whales, and every living creature that creepeth, which the waters brought forth after their kind and every winged fowl after his kind: and God saw that it was good. And God blessed them saying, Increase and multiply, and fill the waters of the sea, and let fowl multiply in the earth.
“And God set them in the firmament of heaven, to shine upon the earth, and to rule the day and the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, a fourth day. And God said, Let the waters bring forth moving creatures with living souls, and birds flying over the earth across the firmament of heaven. And it was so. And God made the great sea creatures, and every living soul of creeping animals which the waters brought forth according to their kinds, and every winged bird according to its kind. And God saw that they were good. And God blessed them, saying, Increase and multiply, and fill the waters of the sea. And let the birds multiply on the earth.”
Scripture: Genesis 1:17-22
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωῒ, ἡμέρα πέμπτη. καὶ εἶπεν ὁ Θεὸς, ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος. καὶ ἐγένετο οὕτως· καὶ ἐποίησεν ὁ Θεὸς τὰ θηρία τῆς γῆς κατὰ γένος, καὶ τὰ κτήνη κατὰ γένος αὐτῶν, καὶ πάντα τὰ ἑρπετὰ κατὰ γένος. καὶ εἶδεν ὁ Θεὸς ὅτι καλά. καὶ εἶπεν ὁ Θεός· ποιήσωμεν ἄνθρωπον κατ᾿ εἰκόνα ἡμετέραν καὶ καθ᾿ ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ τῶν κτηνῶν, καὶ πάσης τῆς γῆς, καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς. καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον· κατ᾿ εἰκόνα Θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς.
And the evening and the morning were the fifth day. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beasts of the earth after their kind, and the cattle after their kind, and all the creeping things of the earth. And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. And God created man: in the image of God created He him; male and female created He them.
And there was evening and there was morning, a fifth day. And God said, “Let the earth bring forth a living creature according to its kind: four-footed animals, creeping things, and wild beasts of the earth according to their kind.” And it was so. God made the wild beasts of the earth according to their kind, the livestock according to their kind, and all the creeping things according to their kind. And God saw that they were good. And God said, “Let us make man in our image and likeness. Let them rule over the fish of the sea, the birds of the sky, the livestock, all the earth, and all the creeping things that creep on the earth.” And God made man. In the image of God he made him; male and female he made them.
Scripture: Genesis 1:23-27
καὶ εὐλόγησεν αὐτοὺς ὁ Θεὸς, λέγων· αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς. καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης. καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ πάντων τῶν κτηνῶν, καὶ πάσης τῆς γῆς, καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς. καὶ εἶπεν ὁ Θεός· ἰδοὺ δέδωκα ὑμῖν πάντα χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς, καὶ πᾶν ξύλον ὃ ἔχει ἐν αὐτῷ καρπὸν σπέρματος σπορίμου, ὑμῖν ἔσται εἰς βρῶσιν. καὶ πᾶσι τοῖς θηρίοις τῆς γῆς, καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ, καὶ παντὶ ἑρπετῷ ἕρποντι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν αὐτῷ πνοὴν ζωῆς, πάντα χόρτον χλωρὸν εἰς βρῶσιν. καὶ ἐγένετο οὕτως. καὶ εἶδεν ὁ Θεὸς τὰ πάντα ὅσα ἐποίησε, καὶ ἴδου καλὰ λίαν.
And God blessed them, saying, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the heaven, and over all cattle, and over all the earth, and over all the creeping things that creep upon the earth. And God said, Behold I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which is the fruit of a tree yielding seed; to you it shall be for meat, and to all the beasts of the earth, and to all the fowls of heaven, and to every creeping thing that creepeth upon the earth, which has in it the breath of life; every green herb for meat: and it was so. And God saw everything that He had made, and, behold, it was very good.
And God blessed them, saying, “Increase and multiply, fill the earth and subdue it. Rule over the fish of the sea, the birds of the sky, all the livestock, all the earth, and all the creeping things that creep on the earth.” And God said, “Look, I have given you every seed-bearing plant that is on the whole earth, and every tree that has in it fruit with seed for sowing. These will be food for you. And to all the wild animals of the earth, all the birds of the sky, and every creeping thing that creeps on the earth, which has in it the breath of life, I have given every green plant for food.” And it was so. And God saw all the things that he had made, and look, they were very good.
Translator’s note. The Greek has “they were very good” (plural, kala lian), referring to all the things God had made.
Scripture: Genesis 1:28-31
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωῒ, ἡμέρα ἕκτη. καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ, καὶ πᾶς ὁ κόσμος αὐτῶν. καὶ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησε· καὶ κατέπαυσεν ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησε. καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡμέραν τὴν ἑβδόμην, καὶ ἡγίασεν αὐτὴν, ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι.
And the evening and the morning were the sixth day. And the heaven and the earth were finished, and all the host of them. And on the sixth day God finished His works which He made, and rested on the seventh day from all His works which He made. And God blessed the seventh day, and sanctified it; because in it He rested from all His works which God began to create."
And there was evening and there was morning, a sixth day. And heaven and earth were completed, and all their order. On the sixth day God completed his works that he had made, and on the seventh day he rested from all his works that he had made. And God blessed the seventh day and made it holy, because on it he rested from all his works that God had begun to make.
Translator’s note. “On the sixth day God completed his works” follows the Septuagint. The Hebrew text of Genesis 2:2 says “seventh day.”
Scripture: Genesis 1:31; Genesis 2:1-3
Τῆς μὲν οὖν Ἑξαημέρου οὐδεὶς ἀνθρώπων δυνατὸς κατ᾿ ἀξίαν τὴν ἐξήγησιν καὶ τὴν οἰκονομίαν πᾶσαν ἐξειπεῖν, οὐδὲ εἰ μυρία στόματα ἔχοι, καὶ μυρίας γλώσσας· ἀλλ᾿ οὐδὲ εἰ μυρίοις ἔτεσι βιώσει τις, ἐπιδημῶν ἐν τῷδε τῷ βίῳ, οὐδὲ οὕτως ἔσται ἱκανὸς πρὸς ταῦτα ἀξίως τι εἰπεῖν, διὰ τὸ ὑπέρβαλλον μέγεθος καὶ τὸν πλοῦτον τῆς σοφίας τοῦ Θεοῦ, τῆς οὔσης ἐν ταύτῃ τῇ προγεγραμμένῃ Ἑξαημέρῳ. πολλοὶ μὲν οὖν τῶν συγγραφέων ἐμιμήσαντο, καὶ ἠθέλησαν περὶ τούτων διήγησιν ποιήσασθαι, καίτοι λαβόντες ἐντεῦθεν τὰς ἀφορμὰς, ἤτοι περὶ κόσμου κτίσεως, ἢ περὶ φύσεως ἀνθρώπου· καὶ οὐδὲ τὸ τυχὸν ἔναυσμα ἄξιόν τι τῆς ἀληθείας ἐξεῖπον. δοκεῖ δὲ τὰ ὑπὸ τῶν φιλοσόφων ἢ συγγραφέων καὶ ποιητῶν εἰρημένα ἀξιόπιστα μὲν εἶναι, παρὰ τὸ φράσει κεκαλλωπίσθαι.
The Glory of the Six Days' Work.Of this six days' work no man can give a worthy explanation and description of all its parts, not though he had ten thousand tongues and ten thousand mouths; nay, though he were to live ten thousand years, sojourning in this life, not even so could he utter anything worthy of these things, on account of the exceeding greatness and riches of the wisdom of God which there is in the six days' work above narrated. Many writers indeed have imitated [the narration], and essayed to give an explanation of these things; yet, though they thence derived some suggestions, both concerning the creation of the world and the nature of man, they have emitted no slightest spark of truth. And the utterances of the philosophers, and writers, and poets have an appearance of trustworthiness, on account of the beauty of their diction; but their discourse is proved to be foolish and idle, because the multitude of their nonsensical frivolities is very great; and not a stray morsel of truth is found in them.
No human being could explain the Six Days and set out the whole of God’s ordering of them as they deserve, not even with ten thousand mouths and ten thousand tongues. Nor, if someone lived ten thousand years as a visitor in this life, would he even then be able to say anything worthy of these things. This is because of the surpassing greatness and riches of God’s wisdom, which is found in the six-day work written above. Many writers have imitated it and wanted to give an account of these matters. They took their starting points from here, whether about the creation of the world or the nature of man, yet they did not utter even a chance spark worthy of the truth. What the philosophers, writers, and poets say seems trustworthy, because it is dressed up in fine language.
Translator’s note. “Six Days” translates the Greek Hexaemeron (“six days”), a name for the six days of creation.
Scripture: Romans 11:33
μωρὸς δὲ καὶ κένος ὁ λόγος αὐτῶν δείκνυται, ὅτι πολλὴ μὲν πληθὺς τῆς φλυαρίας αὐτῶν ἐστι· τὸ τυχὸν δὲ τῆς ἀληθείας ἐν αὐτοῖς οὐχ εὑρίσκεται. καὶ γὰρ εἴ τι δοκεῖ ἀληθὲς δι᾿ αὐτῶν ἐκπεφωνῆσθαι, σύγκρασιν ἔχει τῇ πλάνῃ. καθάπερ γὰρ φάρμακόν τι δηλητήριον συγκραθὲν μέλιτι, ἢ οἴνῳ, ἢ ἑτέρῳ τινὶ, τὸ πᾶν ποιεῖ βλαβερὸν καὶ ἄχρηστον· οὕτως καὶ ἡ ἐν αὐτοῖς πολυλογία εὑρίσκεται ματαιοπονία, καὶ βλάβη μᾶλλον τοῖς πειθομένοις αὐτῇ. ἔτι μὴν καὶ περὶ τῆς ἑβδόμης ἡμέρας ἥν πάντες μὲν ἄνθρωποι ὀνομάζουσιν, οἱ δὲ πλείους ἀγνοοῦσιν, ὅτι παρ᾿ Ἑβραίοις ὃ καλεῖται σάββατον Ἑλληνιστὶ ἑρμηνεύεται ἑβδομάς· ἥτις εἰς πᾶν γένος ἀνθρώπων ὀνομάζεται μὲν, δι᾿ ἣν δὲ αἰτίαν καλοῦσιν αὐτὴν οὐκ ἐπίστανται.
For even if any truth seems to have been uttered by them, it has a mixture of error. And as a deleterious drug, when mixed with honey or wine, or some other thing, makes the whole [mixture] hurtful and profitless; so also eloquence is in their case found to be labour in vain; yea, rather an injurious thing to those who credit it. Moreover, [they spoke] concerning the seventh day, which all men acknowledge; but the most know not that what among the Hebrews is called the "Sabbath," is translated into Greek the "Seventh" (e0bdoma/j), a name which is adopted by every nation, although they know not the reason of the appellation.
But their discourse is shown to be foolish and empty, because the mass of their nonsense is great and not even a chance bit of truth is found in them. Even if something true seems to have been spoken through them, it is mixed with error. A poisonous drug mixed with honey, wine, or something else makes the whole mixture harmful and useless. In the same way, their long-windedness turns out to be wasted effort, and rather a harm to those who trust it. Then there is the seventh day. All people name it, but most do not know that what the Hebrews call “sabbath” is translated in Greek as “hebdomas” (a group of seven, that is, a week). Every race of mankind uses this name, but they do not know why they call it that.
τὸ δὲ εἰπεῖν Ἡσίοδον τὸν ποιητὴν ἐκ χάους γεγενῆσθαι Ἔρεβον, καὶ τὴν γῆν καὶ ἔρωτα κυριεύοντα τῶν κατ᾿ αὐτόν τε Θεῶν καὶ ἀνθρώπων, μάταιον καὶ ψυχρὸν τὸ ῥῆμα αὐτοῦ, καὶ ἀλλότριον πάσης ἀληθείας δείκνυται. Θεὸν γὰρ οὐ χρὴ ὑφ᾿ ἡδονῆς νικᾷσθαι· ὅπου γε καὶ οἱ σώφρονες ἄνθρωποι ἀπέχονται πάσης αἰσχρᾶς ἡδονῆς, καὶ ἐπιθυμίας κακῆς.
And as for what the poet Hesiod says of Erebus being produced from chaos, as well as the earth and love which lords it over his [Hesiod's] gods and men, his dictum is shown to be idle and frigid, and quite foreign to the truth. For it is not meet that God be conquered by pleasure; since even men of temperance abstain from all base pleasure and wicked lust.
Hesiod the poet says that Erebus came from Chaos, and also Earth and Love, who rules over the gods and men of his poem. This statement is shown to be vain and cold, and foreign to all truth. For God must not be overcome by pleasure. Even self-controlled men keep away from every shameful pleasure and evil desire.
Translator’s note. Theophilus is summarizing Hesiod’s account of the first beings in the Theogony. “Love” here is Eros, the personified power of desire.
Ἀλλὰ καὶ τὸ ἐκ τῶν ἐπιγείων κάτωθεν ἄρξασθαι καὶ λέγειν τὴν ποίησιν τῶν γεγενημένων, ἀνθρώπινον καὶ ταπεινὸν καὶ πάνυ ἀσθενὲς τὸ ἐννόημα αὐτοῦ, ὡς πρὸς Θεόν ἐστιν. ἄνθρωπος γὰρ κάτω ὢν, ἄρχεται ἐκ τῆς γῆς οἰκοδομεῖν, καὶ οὐ πρὸς τάξιν δύναται καὶ τὴν ὀροφὴν ποιῆσαι, ἐὰν μὴ τὸν θεμέλιον ὑπόθηται. Θεοῦ δὲ τὸ δυνατὸν ἐκ τούτου δείκνυται, ἴνα πρῶτον μὲν ἐξ οὐκ ὄντων ποιῇ τὰ γινόμενα, εἶτα καθὼς βούλεται. τὰ γὰρ παρὰ ἀνθρώποις ἀδύνατα, δυνατά ἐστι παρὰ Θεῷ· διὸ καὶ ὁ προφήτης πρῶτον εἴρηκε τὴν ποίησιν τοῦ οὐρανοῦ γεγενῆσθαι, τρόπον ἐπέχοντα ὀροφῆς, λέγων· ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν, τουτέστι διὰ τῆς ἀρχῆς γεγενῆσθαι τὸν οὐρανὸν καθὼς ἔφθημεν δεδηλωκέναι.
Remarks on the Creation of the World.Moreover, his [Hesiod's] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. "For the things which are impossible with men are possible with God. Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: "At the first God created the heavens"-that is, that by means of the "first" principle the heavens were made, as we have already shown.
Hesiod’s idea is also merely human, lowly and very weak when measured against God, because he begins his account of how things were made from the earthly things down below. A man, being down below, starts building from the ground. He cannot properly put on the roof unless he has first laid a foundation. God’s power, however, is shown in this: first he makes the things that come to be out of things that did not exist, and then he makes them as he wishes. For what is impossible with men is possible with God. That is why the prophet said that the heaven was made first, serving as a kind of roof. He says, “In the beginning God made the heaven.” That is, the heaven came to be through the beginning, as we have already shown.
Translator’s note. The Greek has “In the beginning” and the singular “heaven”; earlier (2.10) Theophilus explained that the Word is called “Beginning” (archē) because he rules over all things made through him, so “through the beginning” means through the Word.
Scripture: Genesis 1:1; Luke 18:27
γῆν δὲ λέγει δυνάμει ἔδαφος καὶ θεμέλιον, ἄβυσσον δὲ τὴν πληθὺν τῶν ὑδάτων· καὶ σκότος διὰ τὸ τὸν οὐρανὸν, γεγονότα ὑπὸ τοῦ Θεοῦ, ἐσκεπακέναι καθαπερεὶ πῶμα τὰ ὕδατα σὺν τῇ γῇ. πνεῦμα δὲ τὸ ἐπιφερόμενον ἐπάνω τοῦ ὕδατος, ὃ ἔδωκεν ὁ Θεὸς εἰς ζωογόνησιν τῇ κτίσει καθάπερ ἀνθρώπῳ ψυχὴν, τῷ λεπτῷ τὸ λεπτὸν συγκεράσας· τὸ γὰρ πνεῦμα λεπτὸν καὶ τὸ ὕδωρ λεπτόν· ὅπως τὸ μὲν πνεῦμα τρέφῃ τὸ ὕδωρ, τὸ δὲ ὕδωρ σὺν τῷ πνεύματι τρέφῃ τὴν κτίσιν διϊκνούμενον πανταχόσε. ἓν μὲν τὸ πνεῦμα, φωτὸς τύπον ἔπεχον, ἐμεσίτευε τοῦ ὕδατος καὶ τοῦ οὐρανοῦ, ἵνα τρόπῳ τινι μὴ κοινωνῇ τὸ σκότος τῷ οὐρανῷ ἐγγυτέρῳ ὄντι τοῦ Θεοῦ, πρὸ τοῦ εἰπεῖν τὸν Θεόν· γενηθήτω φῶς.
And by "earth" he means the ground and foundation, as by "the deep" he means the multitude of waters; and "darkness" he speaks of, on account of the heaven which God made coveting the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, "Let there be light.
By “earth” he means, in effect, the ground and foundation. By “abyss” he means the great mass of waters. “Darkness” is mentioned because the heaven that God made covered the waters and the earth like a lid. The “Spirit borne above the water” is the one God gave to bring the creation to life, as he gave a soul to man. He blended what is fine with what is fine, for spirit is fine and water is fine. He did this so that the spirit might nourish the water, and the water, penetrating everywhere with the spirit, might nourish the creation. The one Spirit, holding the place of light, stood between the water and the heaven. Its purpose was that the darkness should in no way share in the heaven, which is nearer to God, before God said, “Let there be light.”
Translator’s note. “Spirit” (pneuma) can also mean breath or wind. The quoted phrases come from Genesis 1:2–3.
Scripture: Genesis 1:2; Genesis 1:3
ὥσπερ οὖν καμάρα ὁ οὐρανὸς ὢν συνεῖχε τὴν ὕλην βώλῳ ἐοικυῖαν. καὶ γὰρ εἴρηκε περὶ τοῦ οὐρανοῦ ἕτερος προφήτης ὀνόματι Ἠσαΐας λέγων· Θεὸς οὗτος ὁ ποιήσας τὸν οὐρανὸν ὡς καμάραν, καὶ διατείνας ὡς σκηνὴν κατοικεῖσθαι. ἡ διάταξις οὖν τοῦ Θεοῦ, τοῦτό ἐστιν ὁ λόγος αὐτοῦ, φαίνων ὥσπερ λύχνος ἐν οἰκήματι συνεχομένῳ, ἐφώτισε τὴν ὑπ᾿ οὐρανὸν, χωρὶς μὲν τοῦ κόσμου ποιήσας. καὶ τὸ μὲν φῶς ὁ Θεὸς ἐκάλεσεν ἡμέραν, τὸ δὲ σκότος νύκτα· ἐπειτοί γε ἄνθρωπος οὐκ ἂν ᾔδει καλεῖν τὸ φῶς ἡμέραν, ἢ τὸ σκότος νύκτα· ἀλλ᾿ οὐδὲ μὲν τὰ λοιπὰ εἰ μὴ τὴν ὀνομασίαν εἰλήφει ἀπὸ τοῦ ποιήσαντος αὐτὰ Θεοῦ. τῇ μὲν οὖν πρώτῃ ὑποθέσει τῆς ἱστορίας, καὶ γενέσεως τοῦ κόσμου, εἴρηκεν ἡ ἁγία γραφὴ οὐ περὶ τούτου τοῦ στερεώματος, ἀλλὰ περὶ ἑτέρου οὐρανοῦ τοῦ ἀοράτου ἡμῖν ὄντος, μεθ᾿ ὃν οὗτος ὁ ὁρατὸς οὐρανὸς κέκληται στερέωμα, ἐφ᾿ ᾧ ἀνείληπται τὸ ἥμισυ τοῦ ὕδατος, ὅπως ᾖ τῇ ἀνθρωπότητι εἰς ὑετοὺς καὶ ὄμβρους καὶ δρόσους.
The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: "It is God who made the heavens as a vault, and stretched them as a tent to dwell in. The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called "firmament," and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind.
So the heaven, being like a vaulted roof, enclosed the raw matter, which was like a clod of earth. Another prophet, Isaiah by name, also speaks about the heaven. He says, “This is God who made the heaven like a vault, and stretched it out like a tent to be lived in.” So God’s command, that is, his Word, shone like a lamp in an enclosed room. It lit up the region under heaven, having made the light separate from the world. God called the light Day and the darkness Night. Otherwise man would not have known how to call the light day or the darkness night. Nor would he have known the names of the other things, unless he had received the naming from God, who made them. So at the very beginning of the history and of the creation of the world, the holy Scripture is speaking not about this firmament we see, but about another heaven that is invisible to us. After that heaven, this visible heaven was called “firmament.” Half of the water was taken up onto it, so that it might serve humanity as rains, showers and dews.
Translator’s note. In the Greek, half the water is taken up “upon” the firmament, that is, the visible heaven, echoing the waters “above the firmament” in Genesis 1:7.
Scripture: Isaiah 40:22; Genesis 1:5
τὸ δὲ ἥμισυ ὕδατος ὑπελείφθη ἐν τῇ γῇ εἰς ποταμοὺς καὶ πηγὰς καὶ θαλάσσας· ἔτι οὖν συνέχοντος τοῦ ὕδατος τὴν γῆν, μάλιστα κοίλους τόπους, ἐποίησεν ὁ Θεὸς διὰ τοῦ λόγου αὐτοῦ τὸ ὕδωρ συναχθῆναι εἰς συναγωγὴν μίαν, καὶ ὁρατὴν γενηθῆναι τὴν ξηρὰν, πρότερον γεγονυῖαν αὐτὴν ἀόρατον. ὁρατὴ οὖν ἡ γῆ γενομένη ἔτι ὑπῆρχεν ἀκατασκεύαστος. κατεσκεύασεν οὖν αὐτὴν καὶ κατεκόσμησεν ὁ Θεὸς διὰ παντοδαπῶν χλοῶν καὶ σπερμάτων καὶ φυτῶν.
And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it with all kinds of herbs, and seeds and plants.
The other half of the water was left on the earth for rivers, springs and seas. The water was still covering the earth, especially its hollow places. So God, through his Word, had the water gathered into one gathering and made the dry land visible, which before had been invisible. But the earth, though now visible, was still unfurnished. So God furnished and adorned it with all kinds of grasses, seeds and plants.
Translator’s note. “Invisible” and “unfurnished” (akataskeuastos) echo the Greek Old Testament (Septuagint) of Genesis 1:2, where the earth is “invisible and unfurnished.” “Gathered into one gathering” follows the Septuagint of Genesis 1:9.
Scripture: Genesis 1:9; Genesis 1:11
Σκόπει τὸ λοιπὸν τὴν ἐν τούτοις ποικιλίαν καὶ διάφορον καλλονὴν καὶ πληθὺν, καὶ ὅτι δι᾿ αὐτῶν δείκνυται ἡ ἀνάστασις, εἰς δεῖγμα τῆς μελλούσης ἔσεσθαι ἀναστάσεως ἁπάντων ἀνθρώπων. τίς γὰρ κατανοήσας οὐ θαυμάσει ἐκ συκῆς κεγχραμίδος γίνεσθαι συκῆν, ἢ τῶν λοιπῶν σπερμάτων ἐλαχίστων φύειν παμμεγέθη δένδρα; τὸν δὲ κόσμον ἐν ὁμοιώματι ἡμῖν λέγομεν εἶναι τῆς θαλάσσης. ὥσπερ γὰρ θάλασσα εἰ μὴ εἶχε τὴν τῶν ποταμῶν καὶ πηγῶν ἐπίῤῥυσιν καὶ ἐπιχορηγίαν εἰς τροφὴν, διὰ τὴν ἁλμυρότητα αὐτῆς πάλαι ἂν ἐκπεφρυγμένη ἦν· οὕτω καὶ ὁ κόσμος εἰ μὴ ἐσχήκει τὸν τοῦ Θεοῦ νόμον, καὶ τοὺς προφήτας ῥέοντας καὶ πηγάζοντας τὴν γλυκύτητα καὶ εὐσπλαγχνίαν καὶ δικαιοσύνην καὶ διδαχὴν τῶν ἁγίων ἐντολῶν τοῦ Θεοῦ, διὰ τὴν κακίαν καὶ ἁμαρτίαν τὴν πληθύουσαν ἐν αὐτῷ ἤδη ἂν ἐκλελοίπει.
The World Compared to the Sea.Consider, further, their variety, and diverse beauty, and multitude, and how through them resurrection is exhibited, for a pattern of the resurrection of all men which is to be. For who that considers it will not marvel that a fig-tree is produced from a fig-seed, or that very huge trees grow from the other very little seeds? And we say that the world resembles the sea. For as the sea, if it had not had the influx and supply of the rivers and fountains to nourish it, would long since have been parched by reason of its saltness; so also the world, if it had not had the law of God and the prophets flowing and welling up sweetness, and compassion, and righteousness, and the doctrine of the holy commandments of God, would long ere now have come to ruin, by reason of the wickedness and sin which abound in it.
Now consider the variety, the differing beauty and the abundance in these things. Through them the resurrection is shown, as a sample of the resurrection of all people that is to come. For who that thinks about it will not marvel that a fig tree grows from a tiny fig seed, or that the other very small seeds produce enormous trees? We say that the world is like the sea. The sea would have dried up long ago because of its saltiness if rivers and springs did not flow into it and keep supplying it. In the same way, the world would already have failed because of the wickedness and sin that abound in it, if it did not have God’s law and the prophets. These flow and well up with sweetness, compassion and righteousness, and with the teaching of God’s holy commandments.
καὶ καθάπερ ἐν θαλάσσῃ νῆσοί εἰσιν αἱ μὲν οἰκηταὶ καὶ εὔυδροι καὶ καρποφόροι, ἔχουσαι ὅρμους καὶ λιμένας, πρὸς τὸ τοὺς χειμαζομένους ἔχειν ἐν αὐτοῖς καταφυγάς· οὕτω δέδωκεν ὁ Θεὸς τῷ κόσμῳ κυμαινομένῳ καὶ χειμαζομένῳ ὑπὸ τῶν ἁμαρτημάτων τὰς συναγωγὰς, λέγομεν δὲ ἐκκλησίας ἁγίας, ἐν αἷς καθάπερ λιμέσιν εὐόρμοις ἐν νήσοις αἱ διδασκαλίαι τῆς ἀληθείας εἰσί· πρὸς ἃς καταφεύγουσιν οἱ θέλοντες σώζεσθαι, ἐρασταὶ γινόμενοι τῆς ἀληθείας, καὶ βουλόμενοι ἐκφυγεῖν τὴν ὀργὴν καὶ κρίσιν τοῦ Θεοῦ. καὶ ὥσπερ αὖ νῆσοί εἰσιν ἕτεραι πετρώδεις καὶ ἄνυδροι καὶ ἄκαρποι καὶ θηριώδεις καὶ ἀοίκητοι, ἐπὶ βλάβῃ τῶν πλεόντων καὶ χειμαζομένων, ἐν αἷς τείρεται τὰ πλοῖα, καὶ ἐξαπόλλυνται ἐν αὐταῖς οἱ κατερχόμενοι, οὕτως εἰσὶν αἱ διδασκαλίαι τῆς πλάνης, λέγω δὲ τῶν αἱρέσεων, αἱ ἐξαπολλύουσι τοὺς προσίοντας αὐταῖς. οὐ γὰρ ὁδηγοῦνται ὑπὸ τοῦ λόγου τῆς ἀληθείας, ἀλλὰ καθάπερ πειρᾶται, ἐπὰν πληρώσωσι τὰς ναῦς, ἐπὶ τοὺς προειρηένους τόπους περιπείρουσιν ὅπως ἐξαπολέσωσιν αὐτὰς, οὕτω συμβαίνει καὶ τοῖς πλανωμένοις ἀπὸ τῆς ἀληθείας ἐξαπόλλυσθαι ὑπὸ τῆς πλάνης.
And as in the sea there are islands, some of them habitable, and well-watered, and fruitful, with havens and harbours in which the storm-tossed may find refuge,-so God has given to the world which is driven and tempest-tossed by sins, assemblies -we mean holy churches -in which survive the doctrines of the truth, as in the island-harbours of good anchorage; and into these run those who desire to be saved, being lovers of the truth, and wishing to escape the wrath and judgment of God. And as, again, there are other islands, rocky and without water, and barren, and infested by wild beasts, and uninhabitable, and serving only to injure navigators and the storm-tossed, on which ships are wrecked, and those driven among them perish,-so there are doctrines of error-I mean heresies -which destroy those who approach them. For they are not guided by the word of truth; but as pirates, when they have filled their vessels, drive them on the fore-mentioned places, that they may spoil them: so also it happens in the case of those who err from the truth, that they are all totally ruined by their error.
In the sea there are islands. Some are inhabited, well watered and fruitful, with anchorages and harbors where storm-tossed sailors can find refuge. In the same way God has given to the world, which is tossed and battered by sins, the assemblies, which we call holy churches. In these, as in sheltered island harbors, the teachings of the truth are found. Those who want to be saved run to them: lovers of the truth who wish to escape the wrath and judgment of God. But there are other islands, rocky, dry, barren, full of wild beasts and uninhabited. They harm those who sail and are caught in storms, so that ships are broken up on them and those who land there perish. In the same way there are teachings of error. I mean the heresies, which destroy those who come near them. For they are not guided by the word of truth. Pirates, when they have filled ships, drive them onto the places I have mentioned in order to destroy them. In the same way, those who wander from the truth are destroyed by error.
Translator’s note. The printed Greek is accented as peiratai, “he tries” (πειρᾶται), which makes no sense here; translators read it as peiratai, “pirates” (πειραταί), as the older English translation also does.
Τετάρτῃ ἡμέρᾳ ἐγένοντο οἱ φωστῆρες. ἐπειδὴ ὁ Θεὸς, προγνωστὴς ὢν, ἠπίστατο τὰς φλυαρίας τῶν ματαίων φιλοσόφων, ὅτι ἔμελλον λέγειν ἀπὸ τῶν στοιχείων εἶναι τὰ ἐπὶ τῆς γῆς φυόμενα, πρὸς τὸ ἀθετεῖν τὸν Θεόν· ἵν᾿ οὖν τὸ ἀληθὲς δειχθῇ, προγενέστερα γέγονε τὰ φυτὰ καὶ τὰ σπέρματα τῶν στοιχείων. τὰ γὰρ μεταγενέστερα οὐ δύναται ποιεῖν τὰ αὐτῶν προγενέστερα. ταῦτα δὲ δεῖγμα καὶ τύπον ἐπέχει μεγάλου μυστηρίου. ὁ γὰρ ἥλιος ἐν τύπῳ Θεοῦ ἐστιν· ἡ δὲ σελήνη ἀνθρώπου. καὶ ὥσπερ ὁ ἥλιος πολὺ διαφέρει τῆς σελήνης δυνάμει καὶ δόξῃ, οὕτω πολὺ διαφέρει ὁ Θεὸς τῆς ἀνθρωπότητος· καὶ καθάπερ ὁ ἥλιος πλήρης πάντοτε διαμένει, μὴ ἐλάσσων γινόμενος, οὕτω πάντοτε ὁ Θεὸς τέλειος διαμένει, πλήρης ὢν πάσης δυνάμεως καὶ συνέσεως καὶ σοφίας καὶ ἀθανασίας καὶ πάντων τῶν ἀγαθῶν.
Of the Fourth Day.On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good.
On the fourth day the lights were made. God knows all things beforehand, and so he knew the empty talk of vain philosophers. They were going to say that the things growing on the earth come from the heavenly bodies, as a way of setting God aside. So that the truth might be shown, the plants and seeds came into being before the heavenly bodies. For what comes later cannot produce what came before it. These things also hold a sign and pattern of a great mystery. The sun is a type of God, and the moon a type of man. As the sun differs greatly from the moon in power and glory, so God differs greatly from humanity. As the sun always remains full and never grows smaller, so God always remains perfect, full of all power, understanding, wisdom, immortality and every good thing.
Translator’s note. “Heavenly bodies” translates the Greek stoicheia, usually “elements.” In later Greek the word could mean the heavenly bodies, and the context here shows that is what Theophilus means.
Scripture: Genesis 1:14-19
ἡ δὲ σελήνη κατὰ μῆνα φθίνει, καὶ δυνάμει ἀποθνήσκει, ἐν τύπῳ οὖσα ἀνθρώπου, ἔπειτα ἀναγεννᾶται καὶ αὔξει εἰς δεῖγμα τῆς μελλούσης ἔσεσθαι ἀναστάσεως. ὡσαύτως καὶ αἱ τρεῖς ἡμέραι, πρὸ τῶν φωστήρων γεγονυῖαι, τύποι εἰσὶ τῆς τριάδος, τοῦ Θεοῦ, καὶ τοῦ λόγου αὐτοῦ, καὶ τῆς σοφίας αὐτοῦ. τετάρτῳ δὲ τύπῳ ἐστὶν ἄνθρωπος ὁ προσδεὴς τοῦ φωτὸς, ἵνα ᾖ Θεὸς, λόγος, σοφία, ἄνθρωπος. διὰ τοῦτο καὶ τῇ τετάρτῃ ἡμέρᾳ ἐγεννήθησαν φωστῆρες. ἡ δὲ τῶν ἄστρων θέσις οἰκονομίαν καὶ τάξιν ἔχει τῶν δικαίων καὶ εὐσεβῶν καὶ τηρούντων τὸν νόμον καὶ τὰς ἐντολὰς τοῦ Θεοῦ. οἱ γὰρ ἐπιφανεῖς ἀστέρες καὶ λαμπροὶ εἰσὶν εἰς μίμησιν τῶν προφητῶν. διὰ τοῦτο καὶ μένουσιν ἀκλινεῖς, μὴ μεταβαίνοντες εἰς τόπον ἐκ τόπου. οἱ δὲ ἑτέραν ἔχοντες τάξιν τῆς λαμπρότητος, τύποι εἰσὶ τοῦ λαοῦ τῶν δικαίων. οἱ δ᾿ αὖ μεταβαίνοντες καὶ φεύγοντες τόπον ἐκ τόπου, οἱ καὶ πλάνητες καλούμενοι, καὶ αὐτοὶ τύπος τυγχάνουσι τῶν ἀφισταμένων ἀνθρώπων ἀπὸ τοῦ Θεοῦ, καταλιπόντων τὸν νόμον καὶ τὰ προστάγματα αὐτοῦ.
But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are cared planets, they too are a type of the men who have wandered from God, abandoning His law and commandments.
The moon wanes each month and in a sense dies, being a type of man. Then it is born again and grows, as a sign of the resurrection that is to come. In the same way the three days that came before the lights are types of the Trinity: of God, his Word, and his Wisdom. The fourth type is man, who needs light. So there are God, the Word, Wisdom, and man. This is why the lights were made on the fourth day. The placement of the stars also has an order and arrangement that stands for the righteous, the godly, and those who keep the law and commandments of God. The conspicuous, bright stars are in imitation of the prophets. This is why they stay fixed and do not move from place to place. Those that hold a second rank of brightness are types of the people of the righteous. But those that move and flee from place to place, which are also called “wanderers” (planets), are themselves a type of people who fall away from God and abandon his law and commands.
Translator’s note. “Trinity” (Greek trias, “triad”) is generally regarded as the earliest surviving Christian use of the word for God. Here the three are God, his Word, and his Wisdom. Elsewhere Theophilus seems to connect Wisdom with the Holy Spirit.
Τῇ δὲ πέμπτῃ ἡμέρᾳ τὰ ἐκ τῶν ὑδάτων ἐγενήθη ζῶα· δι᾿ ὧν καὶ ἐν τούτοις δείκνυται ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. τίς γὰρ δύναιτ᾿ ἂν τὴν ἐν αὐτοῖς πληθὺν καὶ γονὴν παμποίκιλον ἐξαριθμῆσαι; ἔτι μὴν καὶ εὐλογήθη ὑπὸ τοῦ Θεοῦ τὰ ἐκ τῶν ὑδάτων γενόμενα, ὅπως ᾖ καὶ τοῦτο εἰς δεῖγμα τοῦ μέλλειν λαμβάνειν τοὺς ἀνθρώπους μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν διὰ ὕδατος καὶ λουτροῦ παλιγγενεσίας πάντας τοὺς προσίοντας τῇ ἀληθείᾳ, καὶ ἀναγεννωμένους καὶ λαμβάνοντας εὐλογίαν παρὰ τοῦ Θεοῦ. ἀλλὰ καὶ τὰ κήτη καὶ τὰ πετεινὰ τὰ σαρκοβόρα ἐν ὁμοιώματι τυγχάνει τῶν πλεονεκτῶν καὶ παραβατῶν. ὥσπερ γὰρ ἐκ μιᾶς φύσεως ὄντα τὰ ἔνυδρα καὶ τὰ πετεινὰ, ἔνια μὲν μένει ἐν τῷ κατὰ φύσιν, μὴ ἀδικοῦντα τὰ ἑαυτῶν ἀσθενέστερα, ἀλλὰ τηρεῖ νόμον τοῦ Θεοῦ, καὶ ἀπὸ τῶν σπερμάτων τῆς γῆς ἐσθίει· ἔνια δὲ ἐξ αὐτῶν παραβαίνει τὸν νόμον τοῦ Θεοῦ σαρκοβοροῦντα, καὶ ἀδικεῖ τὰ ἑαυτῶν ἀσθενέστερα· οὕτως καὶ οἱ δίκαιοι φυλάσσοντες τὸν νόμον τοῦ Θεοῦ οὐδένα δάκνουσιν ἢ ἀδικοῦσιν, ὁσίως καὶ δικαίως ζῶντες· οἱ δὲ ἅρπαγες καὶ φονεῖς καὶ ἄθεοι ἐοίκασι κήτεσι καὶ θηρίοις καὶ πετείνοις τοῖς σαρκοβόροις. δυνάμει γὰρ καταπίνουσι τοὺς ἀσθενεστέρους ἑαυτῶν. ἡ μὲν οὖν τῶν ἐνύδρων καὶ ἑρπετῶν γονὴ, μετεσχηκυῖα τῆς εὐλογίας τοῦ Θεοῦ, οὐδὲν ἴδιον πάνυ κέκτηται.
Of the Fifth Day.On the fifth day the living creatures which proceed from the waters were produced, through: which also is revealed the manifold wisdom of God in these things; for who could count their multitude and very various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men's being destined to receive repentance and remission of sins, through the water and laver of regeneration,-as many as come to the truth, and are born again, and receive blessing from God. But the monsters of the deep and the birds of prey are a similitude of covetous men and transgressors. For as the fish and the fowls are of one nature,-some indeed abide in their natural state, and do no harm to those weaker than themselves, but keep the law of God, and eat of the seeds of the earth; others of them, again, transgress the law of God, and eat flesh, and injure those weaker than themselves: thus, too, the righteous, keeping the law of God, bite and injure none, but live holily and righteously. But robbers, and murderers, and godless persons are like monsters of the deep, and wild beasts, and birds of prey; for they virtually devour those weaker than themselves. The race, then, of fishes and of creeping things, though partaking of God's blessing, received no very distinguishing property.
On the fifth day the living creatures came from the waters. Here too the many-sided wisdom of God is shown. Who could count the multitude of them and their wonderfully varied offspring? Further, the creatures that came from the waters were blessed by God. This too was to be a sign that people would receive repentance and forgiveness of sins through water and the washing of new birth. This is for all who come to the truth, are born again, and receive a blessing from God. But the great sea creatures and the flesh-eating birds are a likeness of the greedy and of lawbreakers. Water creatures and birds are of one nature, yet some stay within their nature. They do not harm those weaker than themselves, but keep God’s law and eat the seeds of the earth. Others of them break God’s law by eating flesh and wronging those weaker than themselves. In the same way the righteous, who keep God’s law, bite and harm no one, living holy and just lives. But robbers, murderers and the godless are like the sea monsters, the wild beasts and the flesh-eating birds. For by force they swallow up those weaker than themselves. The offspring of the water creatures and of the creeping things shared in God’s blessing, but they have nothing very distinctive of their own.
Translator’s note. “Creeping things” here are creatures of the water. The Greek Old Testament of Genesis 1:20 speaks of the waters bringing forth “creeping things.”
Scripture: Ephesians 3:10; Titus 3:5; Genesis 1:22
Ἕκτῃ δὲ ἡμέρᾳ ὁ Θεὸς ποιήσας τὰ τετράποδα καὶ τὰ θηρία καὶ ἑρπετὰ τὰ χερσαῖα τὴν πρὸς αὐτὰ εὐλογίαν παρασιωπᾷ, τηρῶν τῷ ἀνθρώπῳ τὴν εὐλογίαν, ὅν ἤμελλεν ἐν τῇ ἕκτῃ ἡμέρᾳ ποιεῖν. ἅμα καὶ εἰς τύπον ἐγένοντο τὰ τετράποδα καὶ θηρία ἐνίων ἀνθρώπων τὸν Θεὸν ἀγνοούντων καὶ ἀσεβούντων, καὶ τὰ ἐπίγεια φρονούντων, καὶ μὴ μετανοούντων. οἱ γὰρ ἐπιστρέφοντες ἀπὸ τῶν ἀνομιῶν καὶ δικαίως ζῶντες, ὥσπερ πετεινὰ ἀνίπτανται τῇ ψυχῇ, τὰ ἄνω φρονοῦντες καὶ εὐαρεστοῦντες τῷ θελήματι τοῦ θεοῦ. οἱ δὲ τὸν θεὸν ἀγνοοῦντες καὶ ἀσεβοῦντες ὅμοιοί εἰσιν ὀρνέοις τοῖς πτερὰ μὲν ἔχουσι, μὴ δυναμένοις δὲ ἀνίπτασθαι, καὶ τὰ ἄνω τρέχειν τῆς θειότητος. οὕτω καὶ οἱ τοιοῦτοι ἄνθρωποι μὲν λέγονται, τὰ δὲ χαμαιφερῆ καὶ τὰ ἐπίγεια φρονοῦσι, καταβαρούμενοι ὑπὸ τῶν ἁμαρτιῶν.
Of the Sixth Day.And on the sixth day, God having made the quadrupeds, and wild beasts, and the land reptiles, pronounced no blessing upon them, reserving His blessing for man, whom He was about to create on the sixth day. The quadrupeds, too, and wild beasts, were made for a type of some men, who neither know nor worship God, but mind earthly things, and repent not. For those who turn from their iniquities and live righteously, in spirit fly upwards like birds, and mind the things that are above, and are well-pleasing to the will of God. But those who do not know nor worship God, are like birds which have wings, but cannot fly nor soar to the high things of God. Thus, too, though such persons are called men, yet being pressed down with sins, they mind grovelling and earthly-things.
On the sixth day God made the four-footed animals, the wild beasts and the reptiles of the land. He says nothing about blessing them, because he was keeping his blessing for the man whom he was about to make on that sixth day. At the same time, the four-footed animals and wild beasts were made as a type of certain people who do not know God and are ungodly, who set their minds on earthly things and do not repent. But those who turn away from their lawless deeds and live righteously fly up in their souls like birds. They set their minds on things above and are pleasing to God’s will. Those who do not know God and are ungodly are like birds that have wings but cannot fly up, and cannot run to the heights of the divine. In the same way such people are called human beings, but they set their minds on low, ground-bound and earthly things, weighed down by their sins.
Translator’s note. Genesis 1:24–25 indeed records no blessing on the land animals. “Set their minds on things above” echoes Colossians 3:2, and “set their minds on earthly things” echoes Philippians 3:19.
Scripture: Genesis 1:24-25; Colossians 3:2; Philippians 3:19
θηρία δὲ ὠνόμασται τὰ ζῶα ἀπὸ τοῦ θηρεύεσθαι· οὐχ ὡς κακὰ ἀρχῆθεν γεγενημένα ἢ ἰοβόλα. οὐ γάρ τι κακὸν γέγονεν ἀπὸ θεοῦ, ἀλλὰ τὰ πάντα καλὰ, καὶ καλὰ λίαν· ἡ δὲ ἁμαρτία ἡ περὶ τὸν ἄνθρωπον κεκάκωκεν αὐτά. τοῦ γὰρ ἀνθρώπου παραβάντος καὶ αὐτὰ συμπαρέβη. ὥσπερ γὰρ δεσπότης οἰκίας, ἐὰν αὐτὸς εὖ πράσσῃ, ἀναγκαίως καὶ οἱ οἰκέται εὐτάκτως ζῶσιν· ἐὰν δὲ ὁ κύριος ἁμαρτάνῃ, καὶ οἱ δοῦλοι συναμαρτάνουσι· τῷ αὐτῷ τρόπῳ γέγονε καὶ τὰ περὶ τὸν ἄνθρωπον κύριον ὄντα ἁμαρτῆσαι, καὶ τὰ δοῦλα συνήμαρτεν. ὁπόταν οὖν πάλιν ὁ ἄνθρωπος ἀναδράμῃ εἰς τὸ κατὰ φύσιν, μηκέτι κακοποιῶν· κἀκεῖνα ἀποκατασταθήσεται εἰς τὴν ἀρχῆθεν ἡμερότητα.
And the animals are named wild beasts [qhri/a], from their being hunted [qhreu/esqai], not as if they had been made evil or venomous from the first-for nothing was made evil by God, but all things good, yea, very good,-but the sin in which man was concerned brought evil upon them. For when man transgressed, they also transgressed with him. For as, if the master of the house himself acts rightly, the domestics also of necessity conduct themselves well; but if the master sins, the servants also sin with him; so in like manner it came to pass, that in the case of man's sin, he being master, all that was subject to him sinned with him. When, therefore, man again shall have made his way back to his natural condition, and no longer does evil, those also shall be restored to their original gentleness.
The animals are called “wild beasts” (thēria) from being hunted (thēreuesthai). They were not made evil or venomous from the beginning. Nothing evil was made by God. Everything was good, and very good. It was man’s sin that made them evil. When man transgressed, they transgressed along with him. Think of the master of a house. If he himself does well, his household servants of necessity live in good order. But if the master sins, the servants sin along with him. In the same way, since man, who is lord, sinned, the creatures that were his servants sinned with him. So when man turns back again to what is natural to him and no longer does evil, those creatures too will be restored to their original gentleness.
Translator’s note. “Very good” echoes Genesis 1:31. For the hope of peace among the animals, compare Isaiah 11:6–9 and Romans 8:19–21.
Scripture: Genesis 1:31
Τὰ δὲ περὶ τῆς ἀνθρώπου ποιήσεως, ἀνέκφραστός ἐστιν ὡς πρὸς ἄνθρωπον ἡ κατ᾿ αὐτὸν δημιουργία, καίπερ σύντομον ἔχει ἡ θεία γραφὴ τὴν κατ᾿ αὐτὸν ἐκφώνησιν. ἐν τῷ γὰρ εἰπεῖν τὸν θεόν· ποιήσωμεν ἄνθρωπον κατ᾿ εἰκόνα καὶ καθ᾿ ὁμοίωσιν τὴν ἡμετέραν, πρῶτον μηνύει τὸ ἀξίωμα τοῦ ἀνθρώπου. πάντα γὰρ λόγῳ ποιήσας ὁ θεὸς, καὶ τὰ πάντα πάρεργα ἡγησάμενος, μόνον ἰδίων ἔργον χειρῶν ἡγεῖται τὴν ποίησιν τοῦ ἀνθρώπου. ἔτι μὴν καὶ ὡς βοηθείας χρῄζων ὁ θεὸς εὑρίσκεται λέγων· ποιήσωμεν ἄνθρωπον κατ᾿ εἰκόνα καὶ καθ᾿ ὁμοίωσιν. οὐκ ἄλλῳ δέ τινι εἴρηκε, ποιήσωμεν, ἀλλ᾿ ἢ τῷ ἑαυτοῦ λόγῳ καὶ τῇ ἑαυτοῦ σοφίᾳ. ποιήσας δὲ αὐτὸν καὶ εὐλογήσας εἰς τὸ αὐξάνεσθαι καὶ πληρῶσαι τὴν γῆν, ὑπέταξεν αὐτῷ ὑποχείρια καὶ ὑπόδουλα τὰ πάντα· προσέταξε δὲ καὶ ἔχειν τὴν δίαιταν αὐτὸν ἀρχῆθεν ἀπὸ τῶν καρπῶν τῆς γῆς καὶ τῶν σπερμάτων καὶ χλοῶν καὶ ἀκροδρύων, ἅμα καὶ συνδίαιτα κελεύσας εἶναι τὰ ζῶα τῷ ἀνθρώπῳ, εἰς τὸ καὶ αὐτὰ ἐσθίειν ἀπὸ τῶν σπερμάτων ἁπάντων τῆς γῆς.
The Creation of Man.But as to what relates to the creation of man, his own creation cannot be explained by man, though it is a succinct account of it which holy Scripture gives. For when God said, "Let Us make man in Our image, after Our likeness," He first intimates the dignity of man. For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work worthy of His own hands. Moreover, God is found, as if needing help, to say, "Let Us make man in Our image, after Our likeness." But to no one else than to His own Word and wisdom did He say, "Let Us make." And when He had made and blessed him, that he might increase and replenish the earth, He put all things under his dominion, and at his service; and He appointed from the first that he should find nutriment from the fruits of the earth, and from seeds, and herbs, and acorns, having at the same time appointed that the animals be of habits similar tom an's, that they also might eat of an the seeds of the earth.
As for the making of man, man cannot put into words how he was created, even though the divine Scripture gives a short statement about it. When God says, “Let us make man in our image and according to our likeness,” he first shows the dignity of man. God made everything else by his word and counted it all as secondary work. He counts the making of man alone as the work of his own hands. Then again, God is found speaking as though he needed help, when he says, “Let us make man in our image and according to our likeness.” But he said “Let us make” to no one else than his own Word and his own Wisdom. When he had made man and blessed him to increase and fill the earth, he put everything under man’s control and in his service. He also directed that from the beginning man should live on the fruits of the earth, on seeds, green plants and the fruit of trees. At the same time he ordered that the animals should share man’s diet, so that they too would eat from all the seeds of the earth.
Translator’s note. Earlier in Book 2 (2.15), Theophilus names “God, his Word, and his Wisdom” as a triad. In his usage “Wisdom” often seems to refer to the Holy Spirit, though in some places he uses Word and Wisdom almost interchangeably.
Scripture: Genesis 1:26; Genesis 1:28; Genesis 1:29-30
Οὕτω συντελέσας ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα ὅσα ἐν αὐτοῖς ἐν τῇ ἕκτῃ ἡμέρᾳ, κατέπαυσεν ἐν τῇ ἑβδόμῃ ἡμέρᾳ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν. εἶθ᾿ οὕτως ἀνακεφαλαιοῦται λέγουσα ἡ ἁγία γραφή· αὕτη βίβλος γενέσεως οὐρανοῦ καὶ τῆς γῆς, ὅτε ἐγένετο ἡμέρα ᾗ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι. οὐ γὰρ ἔβρεξεν ὁ Θεὸς ἐπὶ τὴν γῆν· καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν. διὰ τούτου ἐμήνυσεν ἡμῖν ὅτι καὶ ἡ γῆ πᾶσα κατ᾿ ἐκεῖνο καιροῦ ἐποτίζετο ὑπὸ πηγῆς θείας, καὶ οὐκ εἶχε χρείαν ἐργάζεσθαι αὐτὴν ἄνθρωπον· ἀλλὰ τὰ πάντα αὐτοματισμῷ ἀνέφυεν ἡ γῆ κατὰ τὴν ἐντολὴν τοῦ Θεοῦ, πρὸς τὸ μὴ κοπιᾷν ἐργαζόμενον τὸν ἄνθρωπον.
Man is Placed in Paradise.God having thus completed the heavens, and the earth, and the sea, and all that are in them, on the sixth day, rested on the seventh day from all His works which He made. Then holy Scripture gives a summary in these words: "This is the book of the generation of the heavens and the earth, when they were created, in the day that the Lord made the heavens and the earth, and every green thing of the field, before it was made, and every herb of the field before it grew. For God had not caused it to rain upon the earth, and there was not a man to till the ground. By this He signifies to us, that the whole earth was at that time watered by a divine fountain, and had no need that man should till it; but the earth produced all things spontaneously by the command of God, that man might not be wearied by tilling it.
In this way God finished the heaven, the earth, the sea and everything in them on the sixth day, and on the seventh day he rested from all his works that he had made. Then Holy Scripture sums up, saying, “This is the book of the origin of heaven and earth, when it came about, on the day when God made heaven and earth, and every green plant of the field before it came to be, and every herb of the field before it sprang up. For God had not sent rain on the earth, and there was no man to work the ground.” By this he showed us that at that time the whole earth was watered by a divine spring and did not need man to work it. Instead the earth sent up everything of itself, at God’s command, so that man would not have to toil in working it.
Translator’s note. Theophilus is paraphrasing Genesis 2:1-2 and quoting Genesis 2:4-5. His text has “God made” where the older translation (following the English Bible) has “the Lord made.” The usual Greek Old Testament reads “the Lord God.” I have translated the wording as Theophilus gives it.
Scripture: Genesis 2:1-2; Genesis 2:4-5
ὅπως δὲ καὶ ἡ πλάσις δειχθῇ, πρὸς τὸ μὴ δοκεῖν εἶναι ζήτημα ἐν ἀνθρώποις ἀνεύρετον, ἐπειδὴ εἴρητο ὑπὸ τοῦ Θεοῦ, ποιήσωμεν ἄνθρωπον, καὶ οὔπω ἡ ποίησις αὐτοῦ πεφανέρωται, διδάσκει ἡμᾶς ἡ γραφὴ λέγουσα· πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς, καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς, καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. ὅθεν καὶ ἀθάνατος ἡ ψυχὴ ὠνόμασται παρὰ τοῖς πλείοσι. μετὰ δὲ τὸ πλάσαι τὸν ἄνθρωπον, ὁ Θεὸς ἐξελέξατο αὐτῷ χώριον ἐν τοῖς τόποις τοῖς ἀνατολικοῖς, διάφορον φωτὶ, διαυγὲς ἀέρι λαμπροτέρῳ, φυτοῖς παγκαλοῖς, ἐν ᾧ ἔθετο τὸν ἄνθρωπον.
But that the creation of man might be made plain, so that there should not seem to be an insoluble problem existing among men, since God had said, "Let Us make man; "and since His creation was not yet plainly related, Scripture teaches us, saying: "And a fountain went up out of the earth, and watered the face of the whole earth; and God made man of the dust of the earth, and breathed into his face the breath of life, and man became a living soul. Whence also by most persons the soul is called immortal. And after the formation of man, God chose out for him a region among the places of the East, excellent for light, brilliant with a very bright atmosphere, [abundant] in the finest plants; and in this He placed man.
Now, so that the forming of man might also be shown, and so that it should not seem a problem men could never solve (since God had said, “Let us make man,” and the making of him had not yet been revealed), Scripture teaches us, saying: “A spring was going up out of the earth and watering the whole face of the earth. And God formed man, dust from the earth, and breathed into his face the breath of life, and man became a living soul.” For this reason most people have also called the soul immortal. After forming man, God chose for him a place in the regions of the east. It was outstanding for its light, bright with clearer air, and full of very beautiful plants. In it he placed man.
Translator’s note. The quotation is Genesis 2:6-7. Theophilus reports that “most people” call the soul immortal, but he does not say here that Scripture teaches it. Later (2.27) he says man was made neither mortal nor immortal by nature, but capable of either.
Scripture: Genesis 2:6-7
Τὰ δὲ ῥητὰ τῆς ἱστορίας τῆς ἱερᾶς ἡ γραφὴ οὕτω περιέχει. καὶ ἐφύτευσεν ὁ Θεὸς τὸν παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολὰς, καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασε. καὶ ἐξανέτειλεν ὁ Θεὸς ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν, καὶ καλὸν εἰς βρῶσιν, καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τοῦ παραδείσου, καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ. ποταμὸς δὲ ἐκπορεύεται ἐξ Ἐδὲμ ποτίζειν τὸν παράδεισον· ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς. ὄνομα τῷ ἑνὶ Φεισών. οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Ἑυιλάτ· ἐκεῖ οὖν ἐστι χρυσίον. τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν· κἀκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος. καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γεών.
The Scriptural Account of Paradise.Scripture thus relates the words of the sacred history: "And God planted Paradise, eastward, in Eden; and there He put the man whom He had formed. And out of the ground made God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of Paradise, and the tree of the knowledge of good and evil. And a river flows out of Eden, to water the garden; thence it is parted into four heads. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good, and there is bdellium and the onyx stone. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.
Scripture gives the words of the sacred history this way: “And God planted Paradise in Eden toward the east, and there he put the man whom he had formed. And God made every tree grow out of the ground, pleasant to look at and good to eat. The tree of life was in the middle of Paradise, and so was the tree of the knowledge of good and evil. A river flows out of Eden to water Paradise, and from there it divides into four heads. The name of the first is Pison. This is the one that goes around the whole land of Havilah, where there is gold. The gold of that land is good, and there are also the carbuncle and the green stone. And the name of the second river is Gihon.
Translator’s note. The older translation gives “bdellium and the onyx stone,” following the English Bible. The Greek has “the carbuncle (a red stone) and the green stone,” as in the Greek Old Testament.
Scripture: Genesis 2:8-13
οὗτος κυκλοῖ πᾶσαν τὴν γῆν Αἰθιοπίας. καὶ ὁ ποταμὸς ὁ τρίτος, Τίγρις. οὗτος ὁ πορευόμενος κατεναντίας Συρίων. ὁ δὲ ποταμὸς ὁ τέταρτος Εὐφράτης. καὶ ἔλαβε κύριος ὁ Θεὸς τὸν ἄνθρωπον ὃν ἔπλασε, καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ, ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν. καὶ ἐνετείλατο ὁ Θεὸς τῷ Ἀδὰμ, λέγων· ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγῇ· ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ᾿ αὐτοῦ. ᾗ δ᾿ ἂν ἡμέρᾳ φάγησθε ἀπ᾿ αὐτοῦ, θανάτῳ ἀποθανεῖσθε. καὶ εἶπε κύριος ὁ Θεός· οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον· ποιήσωμεν αὐτῷ βοηθὸν κατ᾿ αὐτόν. καὶ ἔπλασεν ὁ Θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ, καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ἤγαγεν αὐτὰ πρὸς τὸν Ἀδάμ.
And the third river is Tigris: this is it which goeth toward Syria. And the fourth river is Euphrates. And the Lord God took the man whom He had made, and put him in the garden, to till and to keep it. And God commanded Adam, saying, Of every tree that is in the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, ye shall not eat of it; for in the day ye eat of it ye shall surely die. And the Lord God said, It is not good that the man should be alone; let Us make him an helpmeet for him. And out of the ground God formed all the beasts of the field, and all the fowls of heaven, and brought them to Adam.
“This is the one that goes around the whole land of Ethiopia. The third river is the Tigris. This is the one that flows opposite the Syrians. And the fourth river is the Euphrates. And the Lord God took the man whom he had formed and put him in Paradise to work it and keep it. And God commanded Adam, ‘You may eat food from every tree in Paradise. But from the tree of the knowledge of good and evil you shall not eat. On the day you eat from it, you will surely die.’ And the Lord God said, ‘It is not good for the man to be alone. Let us make him a helper like himself.’ And God also formed from the earth all the wild animals of the field and all the birds of the sky, and brought them to Adam.
Translator’s note. Theophilus follows the Greek Old Testament’s “Let us make him a helper” (Genesis 2:18). The Hebrew has “I will make.”
καὶ πᾶν ὃ ἂν ἐκάλεσεν αὐτὰ Ἀδὰμ, ψυχὴν ζῶσαν, τοῦτο ὄνομα αὐτοῦ. καὶ ἐκάλεσεν Ἀδὰμ ὀνόματα πᾶσι τοῖς κτήνεσι, καὶ πᾶσι τοῖς πετείνοις τοῦ οὐρανοῦ, καὶ πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ. τῷ δὲ Ἀδὰμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ. καὶ ἐπέβαλεν ὁ Θεὸς ἔκστασιν ἐπὶ τὸν Ἀδὰμ, καὶ ὕπνωσε· καὶ ἔλαβε μίαν τῶν πλευρῶν αὐτοῦ, καὶ ἐνεπλήρωσε σάρκα ἀντ᾿ αὐτοῦ, καὶ ᾠκοδόμησε κύριος ὁ Θεὸς τὴν πλευρὰν ἣν ἔλαβεν ἀπὸ τοῦ Ἀδὰμ εἰς γυναῖκα, καὶ ἤγαγεν αὐτὴν πρὸς τὸν Ἀδάμ. καὶ εἶπεν Ἀδάμ· τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου, καὶ σὰρξ ἐκ τῆς σαρκός μου, αὕτη κληθήσεται γυνὴ, ὅτι ἐκ τοῦ ἀνδρὸς αὐτὴ ἐλήφθη· ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα αὐτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. καὶ ἦσαν οἱ δύο γυμνοὶ, ὅ τε Ἀδὰμ, καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο.
And whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowls of the air, and to all the beasts of the field. But for Adam there was not found an helpmeet for him. And God caused an ecstasy to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which the Lord God had taken from man, made He a woman, and brought her unto Adam. And Adam said, This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh. And they were both naked, Adam and his wife, and were not ashamed."
“And whatever Adam called each living creature, that was its name. And Adam gave names to all the livestock, and to all the birds of the sky, and to all the wild animals of the field. But for Adam no helper like him was found. So God cast a trance over Adam, and he fell asleep. God took one of his ribs and filled up the place with flesh. And the Lord God built the rib he had taken from Adam into a woman, and brought her to Adam. And Adam said, ‘This now is bone from my bones and flesh from my flesh. She will be called Woman, because she was taken from man. For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh.’ And the two of them were naked, Adam and his wife, and they were not ashamed.”
Ὁ δὲ ὄφις ἦν φρονιμώτερος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησε κύριος ὁ Θεός· καὶ εἶπεν ὁ ὄφις τῇ γυναικί· τί ὅτι εἶπεν ὁ Θεὸς οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου; καὶ εἶπεν ἡ γυνὴ τῷ ὄφει· ἀπὸ παντὸς ξύλου τοῦ παραδείσου φαγόμεθα, ἀπὸ δὲ καρποῦ τοῦ ξύλου, ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου, εἶπεν ὁ Θεός· οὐ μὴ φάγησθε ἀπ᾿ αὐτοῦ, οὐδὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε. καὶ εἶπεν ὁ ὄφις τῇ γυναικὶ, οὐ θανάτῳ ἀποθανεῖσθε. ᾔδει γὰρ ὁ Θεὸς ὅτι ἐν ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοὶ, καὶ ἔσεσθε ὡς θεοὶ, γινώσκοντες καλὸν καὶ πονηρόν. καὶ εἶδεν ἡ γυνὴ, ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν, καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν, καὶ ὡραῖόν ἐστι τοῦ κατανοῆσαι.
Of the Fall of Man."Now the serpent was more subtle than any beast of the field which the Lord God had made. And the serpent said to the woman, Why hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We eat of every tree of the garden, but of the fruit of the tree which is in the midst of the garden God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent Said unto the woman, Ye shall not surely die. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
“Now the serpent was the shrewdest of all the wild animals on the earth that the Lord God had made. And the serpent said to the woman, ‘Why is it that God said, “You shall not eat from any tree of Paradise”?’ And the woman said to the serpent, ‘We may eat from every tree of Paradise. But of the fruit of the tree that is in the middle of Paradise, God said, “You shall not eat from it, and you shall not touch it, or you will die.”’ And the serpent said to the woman, ‘You will not surely die. For God knows that on the day you eat from it your eyes will be opened, and you will be like gods, knowing good and evil.’ And the woman saw that the tree was good for food, pleasing to the eyes to look at, and beautiful to contemplate.
Translator’s note. The older translation ends this section at “knowing good and evil” and puts the woman’s seeing at the start of the next section. There it reads “a tree to be desired to make one wise,” which follows the familiar English Bible. The Greek here, as in the Greek Old Testament (Septuagint), reads “beautiful to contemplate.”
Scripture: Genesis 3:1-6
καὶ λαβοῦσα ἀπὸ τοῦ καρποῦ αὐτοῦ ἔφαγε, καὶ ἔδωκε καὶ τῷ ἀνδρὶ αὐτῆς μεθ᾿ ἑαυτῆς, καὶ ἔφαγον. καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο, καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν· καὶ ἔῤῥαψαν φύλλα συκῆς, καὶ ἐποίησαν ἑαυτοῖς περιζώματα, καὶ ἤκουσαν τῆς φωνῆς κυρίου τοῦ Θεοῦ, περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν. καὶ ἐκρύβησαν ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου τοῦ Θεοῦ, ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου. καὶ ἐκάλεσε κύριος ὁ Θεὸς τὸν Ἀδὰμ, καὶ εἶπεν αὐτῷ ποῦ εἶ; καὶ εἶπεν αὐτῷ· τὴν φωνήν σου ἤκουσα ἐν τῷ παραδείσῳ, καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην. καὶ εἶπεν αὐτῷ· τίς ἀνήγγειλέ σοι, ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες;
And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; and having taken of the fruit thereof, she did eat, and gave also unto her husband with her: and they did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said unto him, Where art thou? And he said unto Him, I heard Thy voice in the garden, and I was afraid, because I was naked, and I hid myself. And He said unto him, Who told thee that thou wast naked, unless thou hast eaten of the tree whereof I commanded thee that thou shouldest not eat?
“And she took some of its fruit and ate, and gave some to her husband with her, and they ate. And the eyes of both were opened, and they knew that they were naked. They sewed fig leaves together and made themselves loincloths. And they heard the voice of the Lord God walking in Paradise toward evening. And Adam and his wife hid from the face of God among the trees of Paradise. And the Lord God called Adam and said to him, ‘Where are you?’ And he said to him, ‘I heard your voice in Paradise, and I was afraid, because I am naked, and I hid.’ And he said to him, ‘Who told you that you are naked, unless you have eaten from the one tree I commanded you not to eat from?’
Translator’s note. The Greek literally says they hid “in the middle of the tree of Paradise,” with “tree” in the singular. The Greek Old Testament (Septuagint) has the same wording, and the singular is almost certainly collective, so “among the trees” gives the sense.
Scripture: Genesis 3:6-11
καὶ εἶπεν Ἀδάμ· ἡ γυνὴ, ἣν ἔδωκάς μοι, αὐτή μοι ἔδωκεν ἀπὸ τοῦ ξύλου, καὶ ἔφαγον. καὶ εἶπεν ὁ Θεὸς τῇ γυναικί· τί τοῦτο ἐποίησας; καὶ εἶπεν ἡ γυνή· ὁ ὄφις ἠπάτησέ με, καὶ ἔφαγον. καὶ εἶπε κύριος ὁ Θεὸς τῷ ὄφει· ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς. ἐπὶ τῷ στήθει καὶ τῇ κοιλίᾳ σου πορεύσῃ, καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου· καὶ ἔχθραν ποιήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς, καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ τοῦ σπέρματος αὐτῆς. αὐτός σου τηρήσει τὴν κεφαλὴν, καὶ σὺ αὐτοῦ τηρήσεις τὴν πτέρναν. καὶ τῇ γυναικὶ εἶπε· πληθύνων πληθυνῶ τὰς λύπας σου, καὶ τὸν στεναγμόν σου.
And Adam said, The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat. And God said to the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. And the Lord God said unto the serpent, Because thou hast done this, thou art accursed above all the beasts of the earth; on thy breast and belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. And to the woman He said, I will greatly multiply thy sorrow and thy travail: in sorrow shalt thou bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
Adam said, “The woman whom you gave me, she gave me some fruit from the tree, and I ate.” God said to the woman, “What is this that you have done?” The woman said, “The serpent deceived me, and I ate.” The Lord God said to the serpent, “Because you have done this, you are cursed above all the wild animals on the earth. You will go on your chest and your belly, and you will eat earth all the days of your life. I will put hostility between you and the woman, and between your offspring and her offspring. He will watch for your head, and you will watch for his heel.” And to the woman he said, “I will greatly multiply your pains and your groaning.”
Translator’s note. The older translation has “it shall bruise thy head... thou shalt bruise his heel,” following the familiar English Bible. The Greek here, like the Septuagint, has “watch (or guard, lie in wait for)” (tērēsei, tērēseis). The older translation also adds the words about childbirth and the husband’s rule, which in this Greek belong to the next section.
Scripture: Genesis 3:12-16
ἐν λύπῃ τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου· καὶ αὐτός σου κυριεύσει. τῷ δὲ Ἀδὰμ εἶπεν· ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου, καὶ ἔφαγες ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι μόνου τούτου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες· ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου, ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φαγῇ τὸν χόρτον τοῦ ἀγροῦ σου. ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν, ἐξ ἧς ἐλήφθης· ὅτι γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ.
And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground in thy works: in sorrow shalt thou eat of it all the days of thy life; thorns and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat thy bread, till thou return unto the earth; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. Such is the account given by holy Scripture of the history of man and of Paradise.
“In pain you will bear children, and your turning will be toward your husband, and he will rule over you.” To Adam he said, “Because you listened to your wife’s voice and ate from the tree, the only one I commanded you not to eat from, cursed is the ground in your labors. It will grow thorns and thistles for you, and you will eat the plants of the field. By the sweat of your face you will eat your bread, until you return to the earth from which you were taken. For you are earth, and to earth you will go back.”
Scripture: Genesis 3:16-19
Ἐρεῖς οὖν μοι· σὺ φῂς τὸν Θεὸν ἐν τόπῳ μὴ δεῖν χωρεῖσθαι, καὶ πῶς νῦν λέγεις αὐτὸν ἐν τῷ παραδείσῳ περιπατεῖν; ἄκουε ὅ φημι· ὁ μὲν Θεὸς καὶ πατὴρ τῶν ὅλων ἀχώρητός ἐστι, καὶ ἐν τόπῳ οὐχ εὑρίσκεται· οὐ γάρ ἐστι τόπος τῆς καταπαύσεως αὐτοῦ. ὁ δὲ λόγος αὐτοῦ, δι᾿ οὗ τὰ πάντα πεποίηκε, δύναμις ὦν καὶ σοφία αὐτοῦ, ἀναλαμβάνων τὸ πρόσωπον τοῦ πατρὸς καὶ κυρίου τῶν ὅλων, οὗτος παρεγίνετο εἰς τὸν παράδεισον ἐν προσώπῳ τοῦ Θεοῦ, καὶ ὡμίλει τῷ Ἀδάμ. καὶ γὰρ αὐτὴ ἡ θεία γραφὴ διδάσκει ἡμᾶς τὸν Ἀδὰμ λέγοντα τῆς φωνῆς ἀκηκοέναι· φωνὴ δὲ τί ἄλλο ἐστὶν, ἀλλ᾿ ἢ ὁ λόγος ὁ τοῦ Θεοῦ, ὅς ἐστι καὶ υἱὸς αὐτοῦ;
Why God is Said to Have Walked.You will say, then, to me: "You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise? "Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son?
You will say to me, then, “You claim that God cannot be contained in a place. How can you now say that he walked in Paradise?” Listen to what I say. God, the Father of all, cannot be contained and is not found in any place, for there is no place of his rest. But his Word, through whom he made all things, who is his power and his wisdom, took on the person of the Father and Lord of all. This Word came into Paradise in the person of God and spoke with Adam. For the divine Scripture itself teaches us that Adam said he heard the voice. And what else is this voice but the Word of God, who is also his Son?
Translator’s note. The objection refers to God walking in the garden (Genesis 3:8), and Adam’s words “I heard your voice” (Genesis 3:10). “No place of his rest” echoes Isaiah 66:1. “His power and his wisdom” echoes 1 Corinthians 1:24.
Scripture: Isaiah 66:1; John 1:3; 1 Corinthians 1:24; Genesis 3:10
οὐχ ὡς οἱ ποιηταὶ καὶ μυθογράφοι λέγουσιν υἱοὺς θεῶν ἐκ συνουσίας γεννωμένους, ἀλλὰ ὡς ἀληθεία διηγεῖται τὸν λόγον, τὸν ὄντα διαπαντὸς ἐνδιάθετον ἐν καρδίᾳ Θεοῦ. πρὸ γὰρ τὶ γίνεσθαι, τοῦτον εἶχε σύμβουλον, ἑαυτοῦ νοῦν καὶ φρόνησιν ὄντα. ὁπότε δ᾿ ἠθέλησεν ὁ Θεὸς ποιῆσαι ὅσα ἐβουλεύσατο, τοῦτον τὸν λόγον ἐγέννησε προφορικὸν, πρωτότοκον πάσης κτίσεως, οὐ κενωθεὶς αὐτὸς τοῦ λόγου, ἀλλὰ λόγον γεννήσας, καὶ τῷ λόγῳ αὐτοῦ διαπαντὸς ὁμιλῶν. ὅθεν διδάσκουσιν ἡμᾶς αἱ ἅγιαι γραφαὶ, καὶ πάντες οἱ πνευματοφόροι, ἐξ ὧν Ἰωάννης λέγει· ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν Θεόν· δεικνὺς ὅτι ἐν πρώτοις μόνος ἦν ὁ Θεὸς, καὶ ἐν αὐτῷ ὁ λόγος. ἔπειτα λέγει· καὶ Θεὸς ἦν ὁ λόγος· πάντα δι᾿ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. Θεὸς οὖν ὢν ὁ λόγος, καὶ ἐκ Θεοῦ πεφυκὼς, ὁπόταν βούληται ὁ πατὴρ τῶν ὅλων, πέμπει αὐτὸν εἴς τινα τόπον· ὃς παραγινόμενος καὶ ἀκούεται καὶ ὁρᾶται, πεμπόμενος ὑπ᾿ αὐτοῦ, καὶ ἐν τόπῳ εὑρίσκεται.
Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, "In the beginning was the Word, and the Word was with God," showing that at first God was alone, and the Word in Him. Then he says, "The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence. The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place.
This is not like the poets and writers of myths, who tell of sons of gods born from sexual union. Rather, as the truth explains, the Word always exists, held within the heart of God. Before anything came into being, God had him as his counselor, since he was God’s own mind and thought. But when God wished to make what he had planned, he begot this Word as an uttered Word, the firstborn of all creation. God himself was not emptied of his Word. Having begotten the Word, he is always in conversation with his Word. This is why the holy Scriptures teach us, and all the Spirit-bearing men, one of whom is John. He says, “In the beginning was the Word, and the Word was with God.” He shows that at first God was alone, and the Word was in him. Then he says, “And the Word was God. All things came into being through him, and apart from him not one thing came into being.” So the Word is God and is by nature born from God. Whenever the Father of all wills, he sends him to some place. Sent by the Father, the Word comes, is heard and seen, and is found in that place.
Translator’s note. “Firstborn of all creation” is from Colossians 1:15. The quotation is John 1:1-3.
Scripture: John 1:1-3; Colossians 1:15
Τὸν οὖν ἄνθρωπον ὁ Θεὸς πεποίηκεν ἐν τῇ ἕκτῃ ἡμέρᾳ, τὴν δὲ πλάσιν αὐτοῦ πεφανέρωκε μετὰ τὴν ἑβδόμην ἡμέραν, ὁπότε καὶ τὸν παράδεισον πεποίηκεν, εἰς τὸ ἐν κρείσσονι τόπῳ καὶ χωρίῳ διαφόρῳ αὐτὸν εἶναι. καὶ ὅτι ταῦτά ἐστιν ἀληθῆ, αὐτὸ τὸ ἔργον δείκνυσι. πῶς γὰρ οὐκ ἔστι κατανοῆσαι τὴν μὲν ὠδῖνα, ἣν πάσχουσιν ἐν τῷ τοκετῷ αἱ γυναῖκες, καὶ μετὰ τοῦτο λήθην τοῦ πόνου ποιοῦνται, ὅπως πληρωθῇ ὁ τοῦ Θεοῦ λόγος, εἰς αὐξάνεσθαι καὶ πληθύνεσθαι τὸ γένος τῶν ἀνθρώπων; τί δ᾿ οὐχὶ καὶ τὴν τοῦ ὄφεως κατάκρισιν, πῶς στυγητὸς τυγχάνει ἕρπων ἐπὶ τῇ κοιλίᾳ, καὶ ἐσθίων γῆν; ὅπως καὶ τοῦτο ᾖ εἰς ἀπόδειξιν ἡμῖν τῶν προειρημένων.
The Truth of the Account in Genesis.Man, therefore, God made on the sixth day, and made known this creation after the seventh day, when also He made Paradise, that he might be in a better and distinctly superior place. And that this is true, the fact itself proves. For how can one miss seeing that the pains which women suffer in childbed, and the oblivion of their labours which they afterwards enjoy, are sent in order that the word of God may be fulfilled, and that the race of men may increase and multiply? And do we not see also the judgment of the serpent,-how hatefully he crawls on his belly and eats the dust,-that we may have this, too, for a proof of the things which were said aforetime?
God made man, then, on the sixth day, but he made known his forming of him after the seventh day, when he also made Paradise, so that man would be in a better place, a region set apart. The facts themselves show that this is true. For can we fail to see how women suffer the pains of childbirth and afterward forget the labor? This happens so that the word of God may be fulfilled, that the human race should grow and multiply. And can we fail to see the condemnation of the serpent, how loathsome it is, crawling on its belly and eating earth? This too is a proof for us of what was said earlier.
Translator’s note. Theophilus means that man’s creation is reported on the sixth day (Genesis 1:26-31), but the account of his forming from the dust comes after the seventh day (Genesis 2:7-8). The allusions are to Genesis 1:28 (“increase and multiply”), Genesis 3:16 (pain in childbirth) and Genesis 3:14 (the serpent on its belly, eating earth). On forgetting the pain of labor, compare John 16:21.
Scripture: Genesis 1:28; Genesis 3:14; Genesis 3:16; John 16:21
Ἐξανατείλας οὖν ὁ Θεὸς ἐκ τῆς γῆς ἔτι πᾶν ξύλον ὡραῖον εἰς ὅρασιν, καὶ καλὸν εἰς βρῶσιν. ἐν γὰρ πρώτοις μόνα ἦν τὰ ἐν τῇ τρίτῃ ἡμέρᾳ γεγενημένα, φυτὰ καὶ σπέρματα καὶ χλόαι· τὰ δὲ ἐν τῷ παραδείσῳ ἐγενήθη διαφόρῳ καλλονῇ καὶ ὡραιότητι· ὅπου γε καὶ φυτεία ὠνόμασται ὑπὸ Θεοῦ πεφυτευμένη. καὶ τὰ μὲν λοιπὰ φυτὰ ὅμοια καὶ ὁ κόσμος ἔσχηκε. τὰ δὲ δύο ξύλα, τὸ τῆς ζωῆς, καὶ τὸ τῆς γνώσεως, οὐκ ἔσχηκεν ἑτέρα γῆ, ἀλλ᾿ ἢ ἐν μόνῳ τῷ παραδείσῳ. ὅτι δὲ καὶ ὁ παράδεισος γῆ ἐστι, καὶ ἐπὶ τῆς γῆς πεφύτευται, ἡ γραφὴ λέγει· καὶ ἐφύτευσεν ὁ Θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολὰς, καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον· καὶ ἐξανέτειλεν ὁ Θεὸς ἔτι ἀπὸ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν, καὶ καλὸν εἰς βρῶσιν.
The Beauty of Paradise,God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day,-plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees,-the tree of life and the tree of knowledge,-the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: "And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food.
God then made to spring up further from the earth every tree that was beautiful to look at and good to eat. At first there were only the things made on the third day: plants, seeds and grasses. But the things in Paradise were made with a special loveliness and beauty. It is even called a “planting,” planted by God. The world also has plants like the rest of them. But the two trees, the tree of life and the tree of knowledge, exist in no other land, only in Paradise. Scripture says that Paradise is earth and was planted on the earth: “And God planted a paradise in Eden toward the east, and put the man there. And God made to spring up further from the earth every tree beautiful to look at and good to eat.”
Translator’s note. The quotation is Genesis 2:8-9.
Scripture: Genesis 2:8-9
τῷ οὖν ἔτι ἐκ τῆς γῆς καὶ κατὰ ἀνατολὰς, σαφῶς διδάσκει ἡμᾶς ἡ θεία γραφὴ τὸν παράδεισον ὑπὸ τοῦτον τὸν οὐρανὸν, ὑφ᾿ ὃν καὶ ἀνατολὴ καὶ γῆ εἰσιν. Ἐδὲμ δὲ Ἑβραϊστὶ τὸ εἰρημένον, ἑρμηνεύεται τρυφή. ποταμὸν δὲ σεσήμαγκεν ἐκπορεύεσθαι ἐξ Ἐδὲμ, ποτίζειν τὸν παράδεισον, κἀκεῖθεν διαχωρίζεσθαι εἰς τέσσαρας ἀρχάς· ὧν δύο, οἱ καλούμενοι Φεισὼν καὶ Γεὼν, ποτίζουσι τὰ ἀνατολικὰ μέρη, μάλιστα ὁ Γεὼν, ὁ κυκλῶν πᾶσαν γῆν Αἰθιοπίας, ὅν φασιν ἐν τῇ Αἰγύπτῳ ἀναφαίνεσθαι, τὸν καλούμενον Νεῖλον. οἱ δὲ ἄλλοι δύο ποταμοὶ φανερῶς γινώσκονται παρ᾿ ἡμῖν, οἱ καλούμενοι Τίγρις καὶ Εὐφράτης· οὗτοι γὰρ γειτνιῶσιν ἕως τῶν ἡμετέρων κλιμάτων. θεὶς δὲ ὁ Θεὸς τὸν ἄνθρωπον, καθὼς προειρήκαμεν, ἐν τῷ παραδείσῳ, εἰς τὸ ἐργάζεσθαι καὶ φυλάσσειν αὐτὸν, ἐνετείλατο αὐτῷ ἀπὸ πάντων τῶν καρπῶν ἐσθίειν, δηλονότι καὶ ἀπὸ τοῦ τῆς ζωῆς, μόνου δὲ ἐκ τοῦ ξύλου τοῦ τῆς γνώσεως ἐνετείλατο αὐτῷ μὴ γεύσασθαι· μετέθηκε δὲ αὐτὸν ὁ Θεὸς ἐκ τῆς γῆς, ἐξ ἧς ἐγεγόνει, εἰς τὸν παράδεισον, διδοὺς αὐτῷ ἀφορμὴν προκοπῆς, ὅπως αὐξάνων καὶ τέλειος γενόμενος, ἔτι δὲ καὶ θεὸς ἀναδειχθεὶς, οὕτω καὶ εἰς οὐρανὸν ἀναβῇ (μέσος γὰρ ὁ ἄνθρωπος ἐγεγόνει, οὔτε θνητὸς ὁλοσχερῶς, οὔτε ἀθάνατος τὸ καθόλου, δεκτικὸς δὲ ἑκατέρων.
By the expressions, therefore, "out of the ground," and "eastwards," the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies "delight. And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us-those called Tigris and Euphrates-for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees,-manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality.
By the words “further from the earth” and “toward the east,” the divine Scripture clearly teaches us that Paradise is under this heaven, the same heaven under which the east and the earth lie. The Hebrew word Eden means “delight.” Scripture also indicates that a river flows out of Eden to water Paradise, and from there divides into four heads. Two of these, called Pison and Gihon, water the eastern parts. Gihon especially circles the whole land of Ethiopia, and they say it appears again in Egypt as the river called the Nile. The other two rivers are plainly known among us, the Tigris and the Euphrates, for they run close to our own regions. God put the man in Paradise, as we have said, to work it and guard it. He commanded him to eat from all the fruits, evidently including the tree of life. Only from the tree of knowledge did he command him not to taste. God moved him from the earth, out of which he had been made, into Paradise. He gave him an opportunity to advance, so that by growing and becoming perfect, and even being declared a god, he might then ascend into heaven. (For man had been made in a middle state, neither wholly mortal nor wholly immortal, but able to receive either.
Translator’s note. “Declared a god” means sharing in God’s immortality, not becoming a second God; Theophilus explains this in 2.27.
Scripture: Genesis 2:10-14; Genesis 2:15-17
οὕτω καὶ τὸ χωρίον ὁ παράδεισος, ὡς πρὸς καλλονὴν, μέσος τοῦ κόσμου καὶ τοῦ οὐρανοῦ γεγένηται) ἔχων ἀϊδιότητα. τῷ δὲ εἰπεῖν, ἐργάζεσθε, οὐκ ἄλλην τινὰ ἐργασίαν δηλοῖ, ἀλλ᾿ ἢ τὸ φυλάσσειν τὴν ἐντολὴν τοῦ Θεοῦ, ὅπως μὴ παρακούσας ἀπολέσῃ ἑαυτὸν, καθὼς καὶ ἀπώλεσε διὰ ἁμαρτίας.
For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, "till it," no other kind of labour is implied than the observance of God's command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin.
In the same way the place called Paradise was made, in its beauty, midway between the world and heaven. So man was to go up to heaven possessing eternity. When God said “work,” He meant no other work than keeping God’s commandment, so that man would not disobey and destroy himself, as he did destroy himself through sin.
Translator’s note. Genesis 2:15 says man was put in the garden “to work it and keep it.” Theophilus reads the “work” as keeping God’s commandment.
Scripture: Genesis 2:15
Τὸ μὲν ξύλον τὸ τῆς γνώσεως αὐτὸ μὲν καλὸν, καὶ ὁ κάρπος αὐτοῦ καλός. οὐ γὰρ ὡς οἴονταί τινες, θάνατον εἶχε τὸ ξύλον, ἀλλ᾿ ἡ παρακοή. οὐ γάρ τι ἕτερον ἦν ἐν τῷ καρπῷ ἢ μόνον γνῶσις. ἡ δὲ γνῶσις καλὴ, ἐπὰν αὐτῇ οἰκείως τις χρήσηται. τῇ δὲ οὔσῃ ἡλικίᾳ ὁ Ἀδὰμ ἔτι νήπιος ἦν, διὸ οὔπω ἠδύνατο τὴν γνῶσιν κατ᾿ ἀξίαν χωρεῖν. καὶ γὰρ νῦν, ἐπὰν γενηθῇ παιδίον, οὐκ ἤδη δύναται ἄρτον ἐσθίειν, ἀλλὰ πρῶτον γάλακτι ἀνατρέφεται, ἔπειτα κατὰ πρόσβασιν τῆς ἡλικίας καὶ ἐπὶ τὴν στερεὰν τροφὴν ἔρχεται. οὕτως ἂν ἐγεγόνει καὶ τῷ Ἀδάμ. διὸ οὐχ ὡς φθονῶν αὐτῷ ὁ Θεὸς, ὡς οἴονταί τινες, ἐκέλευσε μὴ ἐσθίειν ἀπὸ τῆς γνώσεως.
God Was Justified in Forbidding Man to Eat of the Tree of Knowledge.The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge.
The tree of knowledge was itself good, and its fruit was good. It was not the tree that held death, as some suppose, but the disobedience. There was nothing in the fruit except knowledge, and knowledge is good when someone uses it properly. But Adam, at his age then, was still an infant, and so he could not yet take in knowledge as it deserves. Even now, when a child is born, it cannot at once eat bread. It is first raised on milk, and then, as it grows older, it comes to solid food. It would have been the same with Adam. So God did not forbid him to eat from the tree of knowledge out of jealousy, as some suppose.
Scripture: Hebrews 5:12-14
ἔτι μὴν καὶ ἐβούλετο δοκιμάσαι αὐτὸν, εἰ ὑπήκοος γίνεται τῇ ἐντολῇ αὐτοῦ· ἅμα δὲ καὶ ἐπὶ πλείονα χρόνον ἐβούλετο ἁπλοῦν καὶ ἀκέραιον διαμεῖναι τὸν ἄνθρωπον νηπιάζοντα. τοῦτο γὰρ ὅσιόν ἐστιν, οὐ μόνον παρὰ Θεῷ, ἀλλὰ καὶ παρὰ ἀνθρώποις, τὸ ἐν ἁπλότητι καὶ ἀκακίᾳ ὑποτάσσεσθαι τοῖς γονεῦσιν. εἰ δὲ χρὴ τὰ τέκνα τοῖς γονεῦσιν ὑποτάσσεσθαι, πόσῳ μᾶλλον τῷ Θεῷ καὶ πατρὶ τῶν ὅλων; ἔτι μὴν καὶ ἄσχημόν ἐστι τὰ παιδία τὰ νήπια ὑπὲρ ἡλικίαν φρονεῖν. καθάπερ γὰρ τῇ ἡλικίᾳ τις πρὸς τάξιν αὔξει, οὕτω καὶ ἐν τῷ φρονεῖν. ἀλλ᾿ ὥστε ἐπὰν νόμος κελεύσῃ ἀπέχεσθαι ἀπό τινος, καὶ μὴ ὑπακούῃ τις, δηλονότι οὐχ ὁ νόμος κόλασιν παρέχει, ἀλλὰ ἡ ἀπείθεια καὶ ἡ παρακοή.
But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom.
God also wanted to test him, to see whether he would obey His commandment. At the same time He wanted the man to stay simple and innocent a good while longer, while still an infant. This is right not only before God but also among people: to be subject to one’s parents in simplicity and without malice. If children ought to be subject to their parents, how much more to God, the Father of all? Besides, it is unseemly for infant children to think beyond their age. As a person grows in age step by step, so he also grows in understanding. So when a law commands people to keep away from something and someone does not obey, plainly it is not the law that brings the punishment but the refusal to obey and the disobedience.
καὶ γὰρ πατὴρ ἰδίῳ τέκνῳ ἐνίοτε προστάσσει ἀπέχεσθαί τινων, καὶ ἐπὰν οὐχ ὑπακούῃ τῇ πατρικῇ ἐντολῇ, δέρεται καὶ ἐπιτιμίας τυγχάνει διὰ τὴν παρακοήν. καὶ οὐκ ἤδη αὐτὰ τὰ πράγματα πληγαί εἰσιν, ἀλλ᾿ ἡ παρακοὴ τῷ ἀπειθοῦντι ὕβριν περιποιεῖται. οὕτω καὶ τῷ πρωτοπλάστῳ ἡ παρακοὴ περιεποιήσατο ἐκβληθῆναι αὐτὸν ἐκ τοῦ παραδείσου· οὐ μέντοι γε ὡς κακοῦ τι ἔχοντος τοῦ ξύλου τῆς γνώσεως, διὰ δὲ τῆς παρακοῆς ὁ ἄνθρωπος ἐξήντλησε πόνον, ὀδύνην, λύπην, καὶ τὸ τέλος ῾πὸ θάνατον ἔπεσε.
But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;-for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys;-so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death.
Take a father, for example. He sometimes orders his own child to keep away from certain things. If the child does not obey the father’s command, he is beaten and punished for his disobedience. It is not the things themselves that bring the blows. It is the disobedience that brings disgrace on the one who refuses to listen. In the same way, disobedience brought about the expulsion of the first-formed man from Paradise. It was not that the tree of knowledge had anything bad in it. But through disobedience man had to drain to the dregs toil, pain and grief, and in the end he fell under death.
Translator’s note. The verb (ἐξαντλέω), literally to draw or bail out completely, here means to endure something to the end; the older English “draw, as from a fountain” keeps the literal image.
Scripture: Genesis 3:23-24
Καὶ τοῦτο δὲ ὁ Θεὸς μεγάλην εὐεργεσίαν πάρεσχε τῷ ἀνθρώπῳ, τὸ μὴ διαμεῖναι αὐτὸν εἰς τὸν αἰῶνα ἐν ἁμαρτίᾳ ὄντα, ἀλλὰ τρόπῳ τινὶ ἐν ὁμοιώματι ἐξορισμοῦ ἐξέβαλεν αὐτὸν ἐκ τοῦ παραδείσου, ὅπως διὰ τῆς ἐπιτιμίας τακτῷ ἀποτίσας χρόνῳ τὴν ἁμαρτίαν, καὶ παιδευθεὶς, ἐξ ὑστέρου ἀνακληθῇ. διὸ καὶ πλασθέντος ἀνθρώπου ἐν τῷ κόσμῳ τούτῳ, μυστηριωδῶς ἐν τῇ Γενέσει γέγραπται, ὡς δὶς αὐτοῦ ἐν τῷ παραδείσῳ τεθέντος· ἵνα τὸ μὲν ἅπαξ ᾖ πεπληρωμένον ὁπότε ἐτέθη· τὸ δὲ δεύτερον μέλλει πληροῦσθαι μετὰ τὴν ἀνάστασιν καὶ κρίσιν. οὐ μὴν ἀλλὰ καὶ καθάπερ σκεῦός τι, ἐπὰν πλασθὲν αἰτίαν τινὰ σχῇ, ἀναχωνεύεται ἢ ἀναπλάσσεται, εἰς τὸ γενέσθαι καινὸν καὶ ὁλόκληρον· οὕτω γίνεται καὶ τῷ ἀνθρώπῳ διὰ θανάτου. δυνάμει γὰρ τέθραυσται, ἵνα ἐν τῇ ἀναστάσει ὑγιὴς εὑρεθῇ· λέγω δὲ ἄσπιλος καὶ δίκαιος καὶ ἀθάνατος. τὸ δὲ καλέσαι καὶ εἰπεῖν τὸν Θεὸν, ποῦ εἶ Ἀδάμ; οὐχ ὡς ἀγνοῶν τοῦτο ἐποίει ὁ Θεὸς, ἀλλὰ μακρόθυμος ὢν ἀφορμὴν ἐδίδου αὐτῷ μετανοίας καὶ ἐξομολογήσεως.
God's Goodness in Expelling Man from Paradise.And God showed great kindness to man in this, that He did not suffer him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where art thou, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession.
In this too God gave man a great kindness: He did not let him stay in sin forever. In a way, He cast him out of Paradise as a kind of banishment. This was so that man would pay for his sin by this punishment over a set time, be disciplined, and afterward be called back. This is why, when man was formed in this world, Genesis says in a mystery that he was put into Paradise twice. The first was fulfilled when he was put there. The second will be fulfilled after the resurrection and the judgment. Think of a vessel that is flawed after it has been shaped. It is melted down or reshaped so that it becomes new and whole. The same happens to man through death. He is broken, in a sense, so that in the resurrection he may be found sound. I mean spotless, righteous and immortal. When God called out and said, “Where are you, Adam?”, He did not do it because He did not know. He is patient, and He was giving Adam an opportunity for repentance and confession.
Translator’s note. “Where are you, Adam?” is from Genesis 3:9.
Scripture: Genesis 2:8; Genesis 2:15; Genesis 3:9
Ἀλλὰ φήσει οὖν τις ἡμῖν, θνητὸς φύσει ἐγένετο ὁ ἄνθρωπος; οὐδαμῶς. τί οὖν ἀθάνατος; οὐδὲ τοῦτο φαμέν. ἀλλὰ ἐρεῖ τις, οὐδὲν οὖν ἐγένετο; οὐδὲ τοῦτο. ἐγὼ μὲν, οὔτε οὖν φύσει θνητὸς ἐγένετο οὔτε ἀθάνατος. εἰ γὰρ ἀθάνατον αὐτὸν ἀπ᾿ ἀρχῆς ἐπεποιήκει, θεὸν αὐτὸν ἐπεποιήκει. πάλιν εἰ θνητὸν αὐτὸν ἐπεποιήκει, ἐδόκει ἂν ὁ Θεὸς αἴτιος εἶναι τοῦ θανάτου αὐτοῦ. οὔτε οὖν ἀθάνατον αὐτὸν ἐποίησεν, οὔτε μὴν θνητὸν, ἀλλὰ καθὼς ἐπάνω προειρήκαμεν, δεκτικὸν ἀμφοτέρων· ἵνα εἰ ῥέψῃ ἐπὶ τὰ τῆς ἀθανασίας τηρήσας τὴν ἐντολὴν τοῦ Θεοῦ, μισθὸν κομίσηται παρ᾿ αὐτοῦ τὴν ἀθανασίαν, καὶ γένηται θεός· εἰ δ᾿ αὖ τραπῇ ἐπὶ τὰ τοῦ θανάτου πράγματα, παρακούσας τοῦ Θεοῦ, αὐτὸς ἑαυτῷ αἴτιος ᾖ τοῦ θανάτου.
The Nature of Man.But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself.
Someone will say to us, “Was man made mortal by nature?” Not at all. “Then was he immortal?” We do not say that either. “Then was he nothing?” Not that either. In my view, man was made neither mortal nor immortal by nature. If God had made him immortal from the beginning, He would have made him a god. If He had made him mortal, God would seem to be the cause of his death. So He made him neither immortal nor mortal. As we said above, He made him able to receive either. If he leaned toward the things of immortality by keeping God’s commandment, he would receive immortality from God as his reward and become a god. If instead he turned to the things of death by disobeying God, he would be the cause of his own death.
Translator’s note. “A god” renders θεός, which the older English gives as “God.” In this passage Theophilus ties being a god to having immortality. He means that man would share in God’s immortality as a reward. He does not mean that man would become the one God.
ἐλεύθερον γὰρ καὶ αὐτεξούσιον ἐποίησεν ὁ Θεὸς ἄνθρωπον. ὃ οὖν ἑαυτῷ περιεποιήσατο δι᾿ ἀμελείας καὶ παρακοῆς, τοῦτο ὁ Θεὸς αὐτῷ νυνὶ δωρεῖται διὰ ἰδίας φιλανθρωπίας καὶ ἐλεημοσύνης, ὑπακούοντος αὐτῷ τοῦ ἀνθρώπου. καθάπερ γὰρ παρακούσας ἄνθρωπος θάνατον ἑαυτῷ ἐπεσπάσατο, οὕτως ὑπακούσας τῷ θελήματι τοῦ Θεοῦ ὁ βουλόμενος δύναται περιποιήσασθαι ἑαυτῷ τὴν αἰώνιον ζωήν. ἔδωκε γὰρ ὁ Θεὸς ἡμῖν νόμον καὶ ἐντολὰς ἁγίας· ἅς πᾶς ὁ ποιήσας δύναται σωθῆναι, καὶ τῆς ἀναστάσεως τυχὼν κληρονομῆσαι τὴν ἀφθαρσίαν.
For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption.
For God made man free and in control of himself. What man brought on himself through neglect and disobedience, God now gives him as a gift, out of His own love for mankind and His mercy, when man obeys Him. By disobeying, man drew death on himself. In the same way, anyone who wishes can obey the will of God and gain eternal life for himself. For God has given us a law and holy commandments. Everyone who does them can be saved, and by attaining the resurrection can inherit incorruption.
Translator’s note. “Love for mankind” renders φιλανθρωπία, which the older English leaves as “philanthropy.”
Ἐκβληθεὶς δὲ Ἀδὰμ ἐκ τοῦ παραδείσου οὕτως ἔγνω Εὔαν τὴν γυναῖκα αὐτοῦ, ἣν ὁ Θεὸς ἐποίησεν αὐτῷ εἰς γυναῖκα ἐκ τῆς πλευρᾶς αὐτοῦ. καὶ τοῦτο δὲ οὐχ ὡς μὴ δυνάμενος κατ᾿ ἰδίαν πλάσαι τὴν γυναῖκα αὐτοῦ, ἀλλὰ προηπίστατο ὁ Θεὸς ὅτι ἤμελλον οἱ ἄνθρωποι πληθὺν θεῶν ὀνομάζειν. προγνώστης οὖν ὢν, καὶ εἰδὼς ὅτι ἡ πλάνη ἤμελλε διὰ τοῦ ὄφεως ὀνομάζειν πληθὺν θεῶν τῶν οὐκ ὄντων· ἑνὸς γὰρ ὄντος Θεοῦ, ἐκτότε ἤδη ἐμελέτα ἡ πλάνη πληθὺν θεῶν ὑποσπείρειν, καὶ λέγειν, ἔσεσθε ὡς Θεοί· μήπως οὖν ὑπονοηθῇ ὅτι ὅδε μὲν ὁ Θεὸς ἐποίησε τὸν ἄνδρα, ἕτερος δὲ τὴν γυναῖκα, διὰ τοῦτο οὖν ἐποίησε τοὺς δύο ἄμφω. οὐ μόνον ἴνα καὶ διὰ τούτου δειχθῇ τὸ μυστήριον τῆς μοναρχίας τῆς κατὰ τὸν Θεόν· ἅμα δ᾿ ἐποίησεν ὁ Θεὸς τὴν γυναῖκα αὐτοῦ, καὶ ἵνα πλείων ᾖ ἡ εὔνοια εἰς αὐτούς.
Why Eve Was Formed of Adam's Rib.And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence,-for there being but one God, even then error was striving to disseminate a multitude of gods, saying, "Ye shall be as gods; "-lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God's sole government might be exhibited, but also that their mutual affection might be greater.
After Adam was cast out of Paradise, he knew Eve his wife, whom God had made for him as a wife from his rib. God did this not because He was unable to form Adam’s wife separately. He knew beforehand that people would name a multitude of gods. He foresaw that error would use the serpent to name a multitude of gods that do not exist. There is only one God, yet even then error was working to sow a multitude of gods, saying, “You will be like gods.” So that no one would suspect that one god made the man and another the woman, God Himself made them both. This was not only so that the mystery of God’s sole rule would be shown through it. God made Adam’s wife in this way also so that there would be greater goodwill between them.
Translator’s note. The Greek says “the mystery of the monarchy (μοναρχία) of God,” meaning that God alone rules. The older English has “sole government.”
Scripture: Genesis 4:1; Genesis 2:22; Genesis 3:5
πρὸς μὲν οὖν τὴν Εὔαν ὁ Ἀδὰμ εἶπε· τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου, καὶ σὰρξ ἐκ τῆς σαρκός μου. ἔτι καὶ προεφήτευσε, λέγων· τούτου ἕνεκεν καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὅ δὴ καὶ αὐτὸ δείκνυται τελειούμενον ἐν ἡμῖν αὐτοῖς. τίς γὰρ ὁ νομίμως γαμῶν οὐ καταφρονεῖ μητρὸς καὶ πατρὸς καὶ πάσης συγγενείας, καὶ πάντων τῶν οἰκείων, προσκολλώμενος καὶ ἑνούμενος τῇ ἑαυτοῦ γυναικὶ, εὐνοῶν μᾶλλον αὐτῇ; διὸ καὶ μέχρι θανάτου πολλάκις ὑπεύθυνοι γίνονταί τινες διὰ τὰς ἑαυτῶν γαμετάς. ταύτην τὴν Εὔαν διὰ τὸ ἀρχῆθεν πλανηθῆναι ὑπὸ τοῦ ὄφεως, καὶ ἀρχηγὸν ἁμαρτίας γεγονέναι, ὁ κακοποιὸς δαίμων, ὁ καὶ Σατὰν καλούμενος, ὁ τότε διὰ τοῦ ὄφεως λαλήσας αὐτῇ, ἕως καὶ τοῦ δεῦρο ἐνεργῶν ἐν τοῖς ἐνθουσιαζομένοις ὑπ᾿ αὐτοῦ ἀνθρώποις, Εὔαν ἐκκαλεῖται. δαίμων δὲ καὶ δράκων καλεῖται, διὰ τὸ ἀποδεδρακέναι αὐτὸν ἀπὸ τοῦ Θεοῦ· ἄγγελος γὰρ ἦν ἐν πρώτοις. καὶ τὰ μὲν περὶ τούτου πολὺς ὁ λόγος, διὸ τανῦν παραπέμπομαι τὴν περὶ αὐτῶν διήγησιν· καὶ γὰρ ἐν ἑτέροις ἡμῖν γεγένηται ὁ περὶ αὐτοῦ λόγος.
Therefore said Adam to Eve, "This is now bone of my bones, and flesh of my flesh. And besides, he prophesied, saying, "For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh; " which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. And he is called "demon" and "dragon," on account of his [a0podedrake/nai] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place.
So Adam said to Eve, “This now is bone from my bones, and flesh from my flesh.” He also prophesied, saying, “For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh.” We see this fulfilled in our own lives. For who that marries lawfully does not think less of mother, father, all his relatives and his whole household, and join himself to his wife and become one with her, devoted to her more than to them? That is why some people often face even death because of their wives. The wicked demon, who is also called Satan, spoke to Eve through the serpent at that time. He is still at work to this day in people who are inspired by him into frenzy. Because Eve was deceived by the serpent in the beginning and became the originator of sin, he calls out “Eve” through them. He is called “demon” and “dragon” because he ran away from God, for at first he was an angel. There is much to say about him, so for now I will pass over the story. I have already spoken about him elsewhere.
Translator’s note. The Greek phrase translated “at first” (ἐν πρώτοις) could also mean “among the foremost.”
Scripture: Genesis 2:23; Genesis 2:24
Ἐν τῷ οὖν γνῶναι τὸν Ἀδὰμ τὴν γυναῖκα αὐτοῦ Εὔαν, συλλαβοῦσα ἔτεκεν υἱὸν, ᾧ τοὔνομα Κάϊν, καὶ εἶπεν· ἐκτησάμην ἄνθρωπον διὰ τοῦ Θεοῦ. καὶ προσέθετο ἔτι τεκεῖν δεύτερον, ᾧ ὄνομα Ἄβελ, ὃς ἤρξατο ποιμὴν εἶναι προβάτων· Κάϊν δὲ εἰργάζετο τὴν γῆν. τὰ μὲν οὖν κατ᾿ αὐτοὺς πλείω ἔχει τὴν ἱστορίαν, οὐ μὴν ἀλλὰ καὶ τὴν οἰκονομίαν τῆς ἐξηγήσεως. διὸ τὰ τῆς ἱστορίας τοὺς φιλομαθεῖς δύναται ἀκριβέστερον διδάξαι αὐτὴ ἡ βίβλος, ἥτις ἐπιγράφεται Γένεσις κόσμου. ὁπότε οὖν ἐθεάσατο ὁ Σατανᾶς οὐ μόνον τὸν Ἀδὰμ καὶ τὴν γυναῖκα αὐτοῦ ζῶντας, ἀλλὰ καὶ τέκνα πεποιηκότας, ἐφ᾿ ᾧ οὐκ ἴσχυσε θανατῶσαι αὐτοὺς, φθόνῳ φερόμενος, ἡνίκα ἑώρα τὸν Ἄβελ εὐαρεστοῦντα τῷ Θεῷ, ἐνεργήσας εἰς τὸν ἀδελφὸν αὐτοῦ τὸν καλούμενον Κάϊν, ἐποίησεν ἀποκτεῖναι τὸν ἀδελφὸν αὐτοῦ τὸν Ἄβελ.
Cain's Crime.When, then, Adam knew Eve his wife, she conceived and bare a son, whose name was Cain; and she said, "I have gotten a man from God. And yet again she bare a second son, whose name was Abel, "who began to be a keeper of sheep, but Cain tilled the ground. Their history receives a very full narration, yea, even a detailed explanation: wherefore the book itself, which is entitled "The Genesis of the World," can more accurately inform those who are anxious to learn their story. When, then, Satan saw Adam and his wife not only still living, but also begetting children-being carried away with spite because he had not succeeded in putting them to death,-when he saw that Abel was well-pleasing to God, he wrought upon the heart of his brother called Cain, and caused him to kill his brother Abel.
When Adam knew his wife Eve, she conceived and bore a son named Cain. She said, “I have acquired a man through God.” She went on to bear a second son named Abel, who became a shepherd of sheep, while Cain worked the ground. Their story is told in fuller detail, and it also calls for careful explanation. Those who love learning can be taught the history more exactly by the book itself, which is titled “Genesis of the World.” Now Satan saw that Adam and his wife were not only alive but had also had children, and that he had not been able to put them to death. He was swept along by envy. When he saw that Abel pleased God, he worked on Abel’s brother, called Cain, and caused him to kill his brother Abel.
Scripture: Genesis 4:1-2; Genesis 4:8
καὶ οὕτως ἀρχὴ θανάτου ἐγένετο εἰς τόνδε τὸν κόσμον, ὁδοιπορεῖν ἕως τοῦ δεῦρο ἐπὶ πᾶν γένος ἀνθρώπων. ὁ δὲ Θεὸς ἐλεήμων ὢν, καὶ βουλόμενος ἀφορμὴν μετανοίας καὶ ἐξομολογήσεως παρασχεῖν τῷ Κάϊν, καθάπερ καὶ τῷ Ἀδὰμ, εἶπε· ποῦ Ἄβελ ὁ ἀδελφός σου; ὁ δὲ Κάϊν ἀπεκρίθη ἀπειθῶς τῷ Θεῷ, εἰπών· οὐ γινώσκω· μὴ φύλαξ εἰμὶ τοῦ ἀδελφοῦ μου; οὕτως ὀργισθεὶς αὐτῷ ὁ Θεὸς ἔφη· τί ἐποίησας τοῦτο; φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς, ἣ ἔχανε δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ χειρός σου· στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς. ἐκτότε φοβηθεῖσα ἡ γῆ οὐκέτι ἀνθρώπου αἷμα παραδέχεται, ἀλλ᾿ οὐδέ τινος ζώου. ἢ φανερὸν ὅτι οὐκ ἔστιν αὐτὴ αἰτία, ἀλλ᾿ ὁ παραβὰς ἄνθρωπος.
And thus did death get a beginning in this world, to find its way into every race of man, even to this day. But God, being pitiful, and wishing to afford to Cain, as to Adam, an opportunity of repentance and confession, said, "Where is Abel thy brother? "But Cain answered God contumaciously, saying, "I know not; am I my brother's keeper? "God, being thus made angry with him, said, "What hast thou done? The voice of thy brother's blood crieth to me from the earth, which opened her mouth to receive thy brother's blood from thy hand. Groaning and trembling shalt thou be on the earth. From that time the earth, through fear, no longer receives human blood, no, nor the blood of any animal; by which it appears that it is not the cause [of death], but man, who transgressed.
In this way death began in this world, and it has gone on its way to this day through the whole human race. But God is merciful, and he wanted to give Cain, as he had given Adam, a chance for repentance and confession. So he said, “Where is Abel your brother?” Cain answered God defiantly: “I do not know. Am I my brother’s keeper?” Then God was angry with him and said, “What have you done? The voice of your brother’s blood is crying out to me from the earth, which opened wide to receive your brother’s blood from your hand. You will be groaning and trembling on the earth.” From that time the earth has been afraid and no longer takes in human blood, or the blood of any living creature. It is clear, then, that the earth is not to blame, but the man who transgressed.
Translator’s note. “Groaning and trembling” follows the Greek Septuagint of Genesis 4:12. Translations from the Hebrew read “a fugitive and a wanderer.”
Scripture: Genesis 4:9-12
Ὁ οὖν Κάϊν καὶ αὐτὸς ἔσχεν υἱὸν ᾧ ὄνομα Ἐνώχ. καὶ ᾠκοδόμησε πόλιν, ἣν ἐπωνόμασεν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἐνώχ. ἀπὸ τότε ἀρχὴ ἐγένετο τοῦ οἰκοδομεῖσθαι πόλεις, καὶ τοῦτο πρὸ κατακλυσμοῦ· οὐχ ὡς Ὅμηρος ψεύδεται λέγων· Οὐ γάρ πω πεπόλιστο πόλις μερόπων ἀνθρώπων. τῷ δὲ Ἐνὼχ ἐγεννήθη υἱὸς ὀνόματι Γαϊδὰδ, ὃς ἐγέννησε τὸν καλούμενον Μεὴλ, καὶ Μεὴλ τὸν Μαθουσάλα, καὶ Μαθουσάλα τὸν Λάμεχ. ὁ δὲ Λάμεχ ἔλαβεν ἑαυτῷ δύο γυναῖκας, αἷς ὀνόματα Ἀδᾶ καὶ Σελᾶ. ἐκτότε ἀρχὴ ἐγένετο τῆς πολυμιξίας, ἀλλὰ καὶ τῆς μουσικῆς. τῷ γὰρ Λάμεχ ἐγένοντο τρεῖς υἱοὶ, Ὠβὴλ, Ἰουβὰλ, Θοβέλ. καὶ ὁ μὲν Ὠβὴλ ἐγένετο ἀνὴρ ἐν σκηναῖς κτηνοτροφῶν. Ἰουβὰλ δέ ἐστιν ὁ καταδείξας ψαλτήριον καὶ κιθάραν.
Cain's Family and Their Inventions.Cain also himself had a son, whose name was Enoch; and he built a city, which he called by the name of his son, Enoch. From that time was there made a beginning of the building of cities, and this before the flood; not as Homer falsely says: - "Not yet had men a city built. And to Enoch was born a son, by name Gaidad; who begat a son called Meel; and Meel begat Mathusala; and Mathusala, Lamech. And Lamech took unto him two wives, whose names were Adah and Zillah. At that time there was made a beginning of polygamy, and also of music. For Lamech had three sons: Jabal, Jubal, Tubal.
Cain also had a son, whose name was Enoch. He built a city and named it Enoch after his son. From then on cities began to be built, and this was before the flood. Homer is therefore wrong when he says, “For not yet was a city of mortal men built.” To Enoch a son was born named Gaidad, who fathered the man called Meel. Meel fathered Mathusala, and Mathusala fathered Lamech. Lamech took two wives for himself, named Ada and Sela. From that time polygamy began, and music as well. Lamech had three sons: Obel, Jubal and Thobel. Obel became a man who kept livestock in tents. Jubal is the one who introduced the psaltery and the lyre.
Translator’s note. The names largely follow the Greek Septuagint of Genesis 4. In modern Bibles translated from the Hebrew they appear as Irad, Mehujael, Methushael (not Methuselah), Adah, Zillah, Jabal, Jubal and Tubal-cain.
Scripture: Genesis 4:17-21
Θοβὲλ δὲ ἐγένετο σφυροκόπος, χαλκεὺς χαλκοῦ καὶ σιδήρου. ἕως μὲν οὖν τούτου ἔσχε τὸν κατάλογον τὸ σπέρμα τοῦ Κάϊν· καὶ τὸ λοιπὸν εἰς λήθην αὐτοῦ γέγονε τὸ σπέρμα τῆς γενεαλογίας, διὰ τὸ ἀδελφοκτονῆσαι αὐτὸν τὸν ἀδελφόν. εἰς τὸν τόπον δὲ τοῦ Ἄβελ, ἔδωκεν ὁ Θεὸς συλλαβεῖν τὴν Εὔαν καὶ τεκεῖν υἱὸν, ὃς κέκληται Σήθ· ἀφ᾿ οὗ τὸ λοιπὸν γένος τῶν ἀνθρώπων ὁδεύει μέχρι τοῦ δεῦρο. τοῖς δὲ βουλομένοις φιλομαθέσι, καὶ περὶ πασῶν τῶν γενεῶν εὔκολόν ἐστιν ἐπιδεῖξαι διὰ τῶν ἁγίων γραφῶν. καὶ γὰρ ἐκ μέρους ἡμῖν γεγένηται ἤδη λόγος ἐν ἑτέρῳ λόγῳ, ὡς ἐπάνω προειρήκαμεν, τῆς γενεαλογίας ἡ τάξις ἐν τῇ πρώτῃ βίβλῳ τῇ περὶ ἱστοριῶν. ταῦτα δὲ πάντα ἡμᾶς διδάσκει τὸ πνεῦμα τὸ ἅγιον, τὸ διὰ Μωσέως καὶ τῶν λοιπῶν προφητῶν, ὥστε τὰ καθ᾿ ἡμᾶς τοὺς θεοσεβεῖς ἀρχαιότερα γράμματα τυγχάνει, οὐ μὴν ἀλλὰ καὶ ἀληθέστερα πάντων συγγραφέων καὶ ποιητῶν δείκνυται ὄντα.
And Jabal became a keeper of cattle, and dwelt in tents; but Jubal is he who made known the psaltery and the harp; and Tubal became a smith, a forger in brass and iron. So far the seed of Cain is registered; and for the rest, the seed of his line has sunk into oblivion, on account of his fratricide of his brother. And, in place of Abel, God granted to Eve to conceive and bear a son, who was called Seth from whom the remainder of the human race proceeds until now. And to those who desire to be informed regarding all generations, it is easy to give explanations by means of the holy Scriptures. For, as we have already mentioned, this subject, the order of the genealogy of man, has been partly handled by us in another discourse, in the first book of The History. And all these things the Holy Spirit teaches us, who speaks through Moses and the rest of the prophets, so that the writings which belong to us godly people are more ancient, yea, and are shown to be more truthful, than all writers and poets.
Tubal became a hammerer, a smith working in bronze and iron. The descendants of Cain are listed up to this point. After this, his line of descent passed into oblivion, because he murdered his brother. In Abel’s place God allowed Eve to conceive and bear a son, who was named Seth. From him the rest of the human race has descended down to the present day. For those who love learning and want to know, it is easy to show all the generations from the holy Scriptures. In fact, as I said above, I have already given part of this account in another work: the order of the genealogy is set out in the first book of my work on histories. The Holy Spirit, who spoke through Moses and the other prophets, teaches us all these things. So the writings that belong to us who worship God turn out to be older, and are also shown to be truer, than all the writers and poets.
Translator’s note. The earlier work on histories that Theophilus mentions has not survived.
Scripture: Genesis 4:22; Genesis 4:25
ἀλλὰ μὴν καὶ τὰ περὶ τῆς μουσικῆς ἐφλυάρησάν τινες εὑρετὴν Ἀπόλλωνα γεγενῆσθαι· ἄλλοι δὲ Ὀρφέα ἀπὸ τῆς τῶν ὀρνέων ἡδυφωνίας φασὶν ἐξευρηκέναι τὴν μουσικήν. κένος δὲ καὶ μάταιος ὁ λόγος αὐτῶν δείκνυται· μετὰ γὰρ πολλὰ ἔτη τοῦ κατακλυσμοῦ οὗτοι ἐγένοντο. τὰ δὲ περὶ τοῦ Νῶε, ὃς κέκληται ὑπὸ ἐνίων Δευκαλίων, ἐν τῇ βίβλῳ ᾗ προιερήκαμεν ἡ διήγησις ἡμῖν γεγένηται· ᾗ εἰ βούλῃ καὶ σὺ δύνασαι ἐντυχεῖν.
But also, concerning music, some have fabled that Apollo was the inventor, and others say that Orpheus discovered the art of music from the sweet voices of the birds. Their story is shown to be empty and vain, for these inventors lived many years after the flood. And what relates to Noah, who is called by some Deucalion, has been explained by us in the book before mentioned, and which, if you wish it, you are at liberty to read.
Yet some have also talked nonsense about music, saying that Apollo invented it. Others say that Orpheus discovered music from the sweet singing of birds. Their story is shown to be empty and vain, for these men lived many years after the flood. The account of Noah, whom some call Deucalion, I have given in the book mentioned above. If you wish, you can read it there yourself.
Μετὰ τὸν κατακλυσμὸν. ἀρχὴ πάλιν ἐγένετο πόλεων καὶ βασιλέων, τὸν τρόπον τοῦτον. πρώτη πόλις Βαβυλὼν, καὶ Ὀρὲχ, καὶ Ἀρχὰθ, καὶ Χαλανὴ ἐν τῇ γῇ Σεναάρ. καὶ βασιλεὺς ἐγένετο αὐτῶν ὀνόματι Νεβρώθ. ἐκ τούτων ἐξῆλθεν ὀνόματι Ἀσσοὺρ, ὅθεν καὶ Ἀσσύριοι προσαγορεύονται. Νεβρὼθ δὲ ᾠκοδόμησε πόλεις τὴν Νινευὶ, καὶ τὴν Ῥοβοὼμ, καὶ τὴν Καλὰκ, καὶ τὴν Δασὲν ἀνὰ μέσον Νινευὶ καὶ ἀνὰ μέσον Καλάκ. ἡ δὲ Νινευὶ ἐγενήθη ἐν πρώτοις πόλις μεγάλη. ἕτερος δὲ υἱὸς τοῦ Σὴμ υἱοῦ τοῦ Νῶε ὀνόματι Μεσραεὶμ ἐγέννησε τοὺς Λουδονεὶν, καὶ τοὺς καλουμένους Ἐνεμιγεὶν, καὶ τοὺς Λαβιεὶμ, καὶ τοὺς Νεφθαλεὶμ, καὶ τοὺς Πατροσωνιεὶμ, καὶ τοὺς Χασλωνιεὶν, ὅθεν ἐξῆλθε Φυλιστιείμ. τῶν μὲν οὖν τριῶν υἱῶν τοῦ Νῶε, καὶ τῆς συντελείας αὐτῶν καὶ γενεαλογίας, ἐγένετο ἡμῖν ὁ κατάλογος ἐν ἐπιτομῇ ἐν ᾗ προειρήκαμεν βίβλῳ.
The History After the Flood.After the flood was there again a beginning of cities and kings, in the following manner:-The first city was Babylon, and Erech, and Accad, and Calneh, in the land of Shinar. And their king was called Nebroth [Nimrod]. From these came Asshur, from whom also the Assyrians receive their name. And Nimrod built the cities Nineveh and Rehoboth, and Calah, and Resen, between Nineveh and Calah; and Nineveh became a very great city. And another son of Shem, the son of Noah, by name Mizraim, begat Ludim, and those called Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, out of whom came Philistin. Of the three sons of Noah, however, and of their death and genealogy, we have given a compendious register in the above-mentioned book.
After the flood there was again a beginning of cities and kings, in this way. The first city was Babylon, along with Erech, Accad and Calneh, in the land of Shinar. Their king was named Nimrod. From these came a man named Asshur, from whom the Assyrians get their name. Nimrod built the cities of Nineveh, Rehoboth, Calah, and Resen, which lies between Nineveh and Calah. Nineveh became one of the first great cities. Another son of Shem, the son of Noah, named Mizraim, fathered the Ludim, the people called Anamim, the Lehabim, the Naphtuhim, the Pathrusim, and the Casluhim, from whom came the Philistines. As for the three sons of Noah, their end and their genealogy, I gave a brief listing in the book I mentioned.
Translator’s note. The Greek calls Mizraim “another son of Shem,” but in Genesis 10:6 he is a son of Ham. This may be a slip by Theophilus or by an early copyist.
Scripture: Genesis 10:10-12; Genesis 10:13-14
καὶ νῦν δὲ τὰ παραλελειμμένα ἐπιμνησθησόμεθα περί τε πόλεων καὶ βασιλέων, τῶν τε γεγενημένων ὁπότε ἦν χεῖλος ἓν καὶ μία γλῶσσα. πρὸ τοῦ τὰς διαλέκτους μερισθῆναι, αὗται αἱ προγεγραμμέναι ἐγενήθησαν πόλεις. ἐν δὲ τῷ μέλλειν αὐτοὺς διαμερίζεσθαι, συμβούλιον ἐποίησαν γνώμῃ ἰδίᾳ, καὶ οὐ διὰ Θεοῦ, οἰκοδομῆσαι πόλιν καὶ πύργον, οὗ ἡ ἄκρα φθάσῃ εἰς τὸν οὐρανὸν ἀφικέσθαι, ὅπως ποιήσωσιν ἑαυτοῖς ὄνομα δόξης. ἐπειδὴ οὖν παρὰ προαίρεσιν Θεοῦ βαρὺ ἔργον ἐτόλμησαν ποιῆσαι, κατέβαλεν αὐτῶν ὁ Θεὸς τὴν πόλιν, καὶ τὸν πύργον κατέστρωσεν. ἐκτότε ἐνήλλαξε τὰς γλώσσας τῶν ἀνθρώπων, δοὺς ἑκάστῳ διάφορον διάλεκτον. Σίβυλλα μὲν οὕτω σεσήμαγκε καταγγέλλουσα ὀργὴν τῷ κόσμῳ μέλλειν ἔρχεσθαι. ἔφη δὲ οὕτως· Ἀλλ᾿ ὁπόταν μεγάλοιο Θεοῦ τελέωνται ἀπειλαὶ, Ἅς ποτ᾿ ἐπηπείλησε βροτοῖς, ὅτε πύργον ἔτευξαν Χώρῃ ἐν Ἀσσυρίῃ.
But now we will mention the remaining facts both concerning cities and kings, and the things that happened when there was one speech and one language. Before the dividing of the languages these fore-mentioned cities existed. But when men were about to be dispersed, they took counsel of their own judgment. and not at the instigation of God, to build a city, a tower whose top might reach into heaven, that they might make a glorious name to themselves. Since, therefore, they had dared, contrary to the will of God, to attempt a grand work, God destroyed their city, and overthrew their tower. From that time He confounded the languages of men, giving to each a different dialect. And similarly did the Sibyl speak, when she declared that wrath would come on the world. She says:- "When are fulfilled the threats of the great God, With which He threatened men, when formerly In the Assyrian land they built a tower, And all were of one speech, and wished to rise Even till they climbed unto the starry heaven, Then the Immortal raised a mighty wind And laid upon them strong necessity; For when the wind threw down the mighty tower, Then rose among mankind fierce strife and hate.
Now I will also mention what I left out about cities and kings, and about what happened when there was one speech and one language. The cities written about above existed before the languages were divided. But when the people were about to be scattered, they made a plan by their own judgment, and not through God, to build a city and a tower whose top would reach heaven, so that they might make a glorious name for themselves. They dared to attempt a massive work against God’s purpose. So God threw down their city and leveled the tower. From then on he changed the languages of men, giving each a different dialect. In the same way the Sibyl pointed to this, announcing that wrath was going to come on the world. This is what she said: “But when the threats of the great God are fulfilled, which he once threatened against mortals, when they built a tower in the land of Assyria.”
Translator’s note. “The Sibyl” refers to the Sibylline Oracles. These are Greek verses written in the name of an ancient prophetess, and much of them was composed by Jews and Christians. Theophilus treats them as a pagan witness. A similar tower passage appears in Book 3 of the surviving Oracles.
Scripture: Genesis 11:1; Genesis 11:4; Genesis 11:7-9
ὁμόφωνοι δ᾿ ἦσαν ἅπαντες, Καὶ βούλοντ᾿ ἀναβῆναι ἐς οὐρανὸν ἀστερόεντα· Αὐτίκα δ᾿ ἀθάνατος μεγάλην ἐπίθηκεν ἀνάγκην Πνεύμασιν· αὐτὰρ ἔπειτ᾿ ἄνεμοι μέγαν ὑψόθι πύργον Ῥίψαν, καὶ θνητοῖσιν ἐπ᾿ ἀλλήλοις ἔριν ὦρσαν. Αὐτὰρ ἐπεὶ πύργος τ᾿ ἔπεσεν, γλῶσσαί τ᾿ ἀνθρώπων Εἰς πολλὰς θνητῶν ἐμερίσθησαν διαλέκτους, Γαῖα βροτῶν πληροῦτο μεριζομένων βασιλήων. καὶ τὰ ἑξῆς. ταῦτα μὲν οὖν ἐγενήθη ἐν γῇ Χαλδαίων. ἐν δὲ τῇ γῇ Χαναὰν ἐγένετο πόλις, ᾗ ὄνομα Χαῤῥάν. κατ᾿ ἐκείνους δὲ τοὺς χρόνους πρῶτος βασιλεὺς Αἰγύπτου ἐγένετο Φαραὼ, ὃς καὶ Νεχαὼθ κατὰ Αἰγυπτίους ὠνομάσθη, καὶ οὕτως οἱ καθεξῆς βασιλεῖς ἐγένοντο. ἐν δὲ τῇ γῇ Σεναὰρ, ἐν τοῖς καλουμένοις Χαλδαίοις, πρῶτος βασιλεὺς ἐγένετο Ἀριώχ. μετὰ δὲ τοῦτον ἕτερος Ἐλλάσαρ. καὶ μετὰ τοῦτον Χοδολλαγομὸρ βασιλεὺς Αἰλὰμ, καὶ μετὰ τοῦτον Θαργὰλ βασιλεὺς ἐθνῶν τῶν καλουμένων Ἀσσυρίων.
One speech was changed to many dialects, And earth was filled with divers tribes and kings. And so on. These things, then, happened in the land of the Chaldaeans. And in the land of Canaan there was a city, by name Haran. And in these days, Pharaoh, who by the Egyptians was also called Nechaoth, was first king of Egypt, and thus the kings followed in succession. And in the land of Shinar, among those called Chaldaeans, the first king was Arioch, and next after him Ellasar, and after him Chedorlaomer, king of Elam, and after him Tidal, king of the nations called Assyrians.
“They all spoke the same language and wanted to go up to starry heaven. At once the Immortal laid a great compulsion on the winds. Then the winds threw down the great tower from on high and stirred up strife among mortals against one another. And when the tower fell, and the languages of men were divided into many dialects of mortals, the earth was filled with mortals under divided kings.” And so on. These things, then, happened in the land of the Chaldeans. In the land of Canaan there was a city named Haran. In those times the first king of Egypt was Pharaoh, who was also called Nechaoth by the Egyptians, and the kings after him followed in order. In the land of Shinar, among the people called Chaldeans, the first king was Arioch. After him came another, Ellasar. After him came Chedorlaomer, king of Elam, and after him Tidal, king of the nations called Assyrians.
Translator’s note. The kings come from Genesis 14:1, where Arioch is “king of Ellasar” and Tidal is “king of nations.” Theophilus treats Ellasar as a separate king and adds that Tidal’s nations were the Assyrians. Genesis does not say this.
Scripture: Genesis 14:1
ἄλλαι δὲ πόλεις ἐγένοντο πέντε ἐν τῇ μερίδι τοῦ Χὰμ υἱοῦ Νῶε. πρώτη ἡ καλουμένη Σόδομα. ἔπειτα Γόμοῤῥα, Ἀδαμὰ, καὶ Σεβωεὶμ, καὶ ἡ Σηγὼρ ἐπικληθεῖσα. καὶ τὰ ὀνόματα τῶν βασιλέων αὐτῶν ἐστι ταῦτα· Βαλλὰς βασιλεὺς Σοδόμων, Βαρσὰς βασιλεὺς Γομόῤῥας, Σεναὰρ βασιλεὺς Ἀδαμὰ, Ὕμορ βασιλεὺς Σεβωεὶμ, Βαλὰχ βασιλεὺς Σηγὼρ, τῆς Κεφαλὰκ κεκλημένης. οὗτοι ἐδούλευσαν τῷ Χοδολλαγομὸρ βασιλεῖ τῶν Ἀσσυρίων ἕως ἐτῶν δύο καὶ δέκα. ἐν δὲ τῷ τρισκαιδεκάτῳ ἔτει ἀπὸ τοῦ Χοδολλαγομὸρ ἀπέστησαν· καὶ οὕτως ἐγένετο τότε τοὺς τέσσαρας βασιλεῖς τῶν Ἀσσυρίων συνάψαι πόλεμον πρὸς τοὺς πέντε βασιλεῖς. αὕτη ἀρχὴ ἐγένετο πρώτη τοῦ γίνεσθαι πολέμους ἐπὶ τῆς γῆς. καὶ κατέκοψαν τοὺς γίγαντας Καραναεὶν, καὶ ἔθνη ἰσχυρὰ ἅμα αὐτοῖς ἐν τῇ πόλει, καὶ τοὺς Χοῤῥαίους τοὺς ἐν τοῖς ὄρεσιν ἐπονομαζομένους Σηεὶρ, ἕως τῆς καλουμένης Τερεβίνθου τῆς Φαρὰν, ἣ ἐστὶν ἐν τῇ ἐρήμῳ.
And there were five other cities in the territory of Ham, the son of Noah; the first called Sodom, then Gomorrah, Admah, Zeboiim, and Balah, which was also called Zoar. And the names of their kings are these: Bera, king of Sodom; Birsha, king of Gomorrah; Shinab, king of Admah; Shemeber, king of Zeboiim; Bela, king of Zoar, which is also called Kephalac. These served Chedorlaomer, the king of the Assyrians, for twelve years, and in the thirteenth year they revolted from Chedorlaomer; and thus it came to pass at that time that the four Assyrian kings waged war upon the five kings. This was the first commencement of making war on the earth; and they destroyed the giants Karnaim, and the strong nations that were with them in their city, and the Horites of the mountains called Seir, as far as the plain of Paran, which is by the wilderness.
There were also five other cities in the territory of Ham, the son of Noah. The first was called Sodom. Then came Gomorrah, Adama, Seboim, and the one called Segor. These are the names of their kings: Ballas, king of Sodom; Barsas, king of Gomorrah; Senaar, king of Adama; Hymor, king of Seboim; and Balach, king of Segor, which was also called Kephalak. These kings served Chodollagomor, king of the Assyrians, for twelve years. In the thirteenth year they revolted from Chodollagomor. So it came about that the four kings of the Assyrians went to war against the five kings. This was the very first beginning of wars on the earth. They cut down the giants of Karanaein, and the strong nations with them in the city. They also cut down the Chorraeans in the mountains called Seir, as far as the place called the terebinth of Pharan, which is in the wilderness.
Translator’s note. The “Chorraeans” are the Horites of Genesis 14:6. “Giants” follows the Septuagint, which uses this word for the Hebrew “Rephaim,” and “terebinth (a tree) of Pharan” is also the Septuagint wording, where Hebrew has “El-paran.”
Scripture: Genesis 14:2; Genesis 14:4; Genesis 14:5-6
κατὰ δὲ τὸν αὐτὸν καιρὸν ἐγένετο βασιλεὺς δίκαιος, ὀνόματι Μελχισεδὲκ, ἐν πόλει Σαλὴμ, τῇ νῦν Ἱεροσόλυμα. οὗτος ἱερεὺς ἐγένετο πρῶτος πάντων ἱερέων τοῦ Θεοῦ τοῦ ὑψίστου· ἀπὸ τούτου ἡ πόλις ὠνομάσθη Ἱερουσαλὴμ, ἡ προειρημένη Ἱεροσόλυμα. ἀπὸ τούτου εὑρέθησαν καὶ ἱερεῖς γινόμενοι ἐπὶ πᾶσαν τὴν γῆν. μετὰ δὲ τοῦτον ἐβασίλευσεν Ἀβιμέλεχ ἐν Γεράροις. μετὰ δὲ τοῦτον ἕτερος Ἀβιμέλεχ. ἔπειτα ἐβασίλευσεν Ἐφρὼν καὶ ὁ Χετταῖος ἐπικληθείς. τὰ μὲν οὖν περὶ τούτων πρότερον γεγενημένων βασιλέων οὕτω τὰ ὀνόματα περιέχει. τῶν δὲ κατὰ Ἀσσυρίους πολλῶν ἐτῶν μεταξὺ οἱ λοιποὶ βασιλεῖς παρεσιγήθησαν τοῦ ἀναγραφῆναι, πάντων ἔσχατον καθ᾿ ἡμᾶς χρόνον ἀπομνημονευόντων. γεγονότες βασιλεῖς τῶν Ἀσσυρίων Θεγλαφάσαρ· μετὰ δὲ τοῦτον Σελαμανάσαρ· εἶτα Σενναχαρείμ. τοῦ δὲ τρίαρχος ἐγένετο Ἀδραμέλεχ Αἰθίοψ, ὃς καὶ Αἰγύπτου ἐβασίλευσε· καίπερ ταῦτα, ὡς πρὸς τὰ ἡμέτερα γράμματα, πάνυ νεώτερά ἐστιν.
And at that time there was a righteous king called Melchisedek, in the city of Salem, which now is Jerusalem. This was the first priest of all priests of the Most High God; and from him the above-named city Hierosolyma was called Jerusalem. And from his time priests were found in all the earth. And after him reigned Abimelech in Gerar; and after him another Abimelech. Then reigned Ephron, surnamed the Hittite. Such are the names of the kings that were in former times. And the rest of the kings of the Assyrians, during an interval of many years, have been passed over in silence unrecorded, all writers narrating the events of our recent days. There were these kings of Assyria: Tiglath-Pileser, and after him Shalmaneser, then Sennacherib; and Adrammelech the Ethiopian, who also reigned over Egypt, was his triarch;-though these things, in comparison with our books, are quite recent.
At the same time there was a righteous king named Melchisedek in the city of Salem, which is now Jerusalem. He was the first priest of all the priests of God Most High. From him the city mentioned above, Hierosolyma, was named Jerusalem. From him also priests came to be found over all the earth. After him Abimelech reigned in Gerara, and after him another Abimelech. Then Ephron reigned, who was also called the Hittite. These, then, are the names the records give for these earlier kings. As for the Assyrians, the other kings of the many years in between have been passed over without record, since all the writers record only the latest times, those near our own. The kings of the Assyrians were Theglaphasar, then Selamanasar, then Sennacherim. Adramelech the Ethiopian, who also reigned over Egypt, became his “triarch.” Yet all these events are very recent compared with our writings.
Translator’s note. “Triarch” (Greek triarchos) is a title for a person, perhaps “one of three chief officers.” Its exact sense here is uncertain. In the Bible, Adrammelech is a son of Sennacherib who murdered him (2 Kings 19:37; Isaiah 37:38), not an Ethiopian ruler of Egypt. Theophilus’s account may be confused with Tirhakah, king of Ethiopia (2 Kings 19:9).
Scripture: Genesis 14:18
Ἐντεῦθεν οὖν κατανοεῖν τὰς ἱστορίας ἐστὶ τοῖς φιλομαθέσι καὶ φιλαρχαίοις, εἴπου πρόσφατά ἐστι τὰ ὑφ᾿ ἡμῶν λεγόμενα διὰ τῶν ἁγίων προφητῶν. ὀλίγων γὰρ ὄντων ἐν πρώτοις τῶν τότε ἀνθρώπων ἐν τῇ Ἀραβικῇ γῇ καὶ Χαλδαϊκῇ, μετὰ τὸ διαμερισθῆναι τὰς γλώσσας αὐτῶν, πρὸς μέρος ἤρξαντο πολλοὶ γίνεσθαι καὶ πληθύνεσθαι ἐπὶ πάσης τῆς γῆς· καὶ οἱ μὲν ἔκλιναν οἰκεῖν πρὸς ἀνατολὰς, οἱ δὲ ἐπὶ τὰ μέρη τὰ τῆς μεγάλης ἠπείρου, καὶ τὰ πρὸς βόρειον, ὥστε διατείνειν μέχρι τῶν Βριττανῶν ἐν τοῖς Ἀρκτικοῖς κλίμασιν, ἕτεροι δὲ γῆν Χαναναίαν, καὶ Ἰουδαίαν, καὶ Φοινίκην ἐπικληθεῖσαν, καὶ τὰ μέρη τῆς Αἰθιοπίας, καὶ Αἰγύπτου, καὶ Λιβύης, καὶ τὴν καλουμένην διακεκαυμένην, καὶ τὰ μέχρι δυσμῶν κλίματα παρατείνοντα. οἱ δὲ λοιποὶ τὰ ἀπὸ τῆς παραλίου, καὶ τῆς Παμφυλίας, καὶ τὴν Ἀσίαν, καὶ τὴν Ἑλλάδα, καὶ τὴν Μακεδονίαν, καὶ τὸ λοιπὸν τὴν Ἰταλίαν, καὶ τὰς καλουμένας Γαλλείας καὶ Σπανίας, καὶ Γερμανίας· ὥστε οὕτω τανῦν ἐμπεπλῆσθαι τὴν συμπᾶσαν τῶν κατοικούντων αὐτήν.
How the Human Race Was Dispersed.Hence, therefore, may the loves of learning and of antiquity understand the history, and see that those things are recent which are told by us apart from the holy prophets. For though at first there were few men in the land of Arabia and Chaldaea, yet, after their languages were divided, they gradually began to multiply and spread over all the earth; and some of them tended towards the east to dwell there, and others to the parts of the great continent, and others northwards, so as to extend as far as Britain, in the Arctic regions. And others went to the land of Canaan, which is called Judaea, and Phoenicia, and the region of Ethiopia, and Egypt, and Libya, and the country called torrid, and the parts stretching towards the west; and the rest went to places by the sea, and Pamphylia, and Asia, and Greece, and Macedonia, and, besides, to Italy, and the whole country called Gaul, and Spain, and Germany; so that now the whole world is thus filled with inhabitants.
Heading: How the Human Race Was Dispersed. From this, then, lovers of learning and lovers of antiquity can examine the histories and see whether what we say through the holy prophets is in any way recent. At first the people of that time were few, living in the land of Arabia and Chaldea. After their languages were divided, they gradually began to become many and to multiply over the whole earth. Some turned to settle in the east. Others went to the regions of the great mainland, and to the north, so that they reached as far as the Britons in the Arctic regions. Others settled in the land of Canaan, Judea, and the country called Phoenicia, and in the regions of Ethiopia, Egypt, and Libya, and the country called the Scorched Zone, and stretched out to the lands of the west. The rest settled the coastlands, Pamphylia, Asia, Greece, Macedonia, and then Italy, and the lands called Gaul, Spain, and Germany. So now the whole earth is filled with those who live in it.
τριμεροῦς οὖν γεγενημένης τῆς κατοικήσεως τῶν ἀνθρώπων ἐπὶ τῆς γῆς καταρχὰς, ἔν τε ἀνατολῇ καὶ μεσημβρίᾳ, καὶ δύσει, ἔπειτα καὶ τὰ λοιπὰ μέρη κατῳκήθη τῆς γῆς, χυδαίων τῶν ἀνθρώπων γενομένων. ταῦτα δὲ μὴ ἐπιστάμενοι οἱ συγγραφεῖς βούλονται τὸν κόσμον σφαιροειδῆ λέγειν, καὶ ὥσπερ κύβῳ συγκρίνειν αὐτόν. πῶς δὲ δύνανται ταῦτα ἀληθῆ φάσκειν, μὴ ἐπιστάμενοι τὴν ποίησιν τοῦ κόσμου, μηδὲ τὴν κατοίκησιν αὐτοῦ; πρὸς μέρος αὐξανομένων τῶν ἀνθρώπων, καὶ πληθυνομένων ἐπὶ τῆς γῆς, ὡς προειρήκαμεν, οὕτω κατῳκήθησαν καὶ αἱ νῆσοι τῆς θαλάσσης, καὶ τὰ λοιπὰ κλίματα.
Since then the occupation of the world by men was at first in three divisions,-in the east, and south, and west: afterwards, the remaining parts of the earth were inhabited, when men became very numerous. And the writers, not knowing these things, are forward to maintain that the world is shaped like a sphere, and to compare it to a cube. But how can they say what is true regarding these things, when they do not know about the creation of the world and its population? Men gradually increasing in number and multiplying on the earth, as we have already said, the islands also of the sea and the rest of the countries were inhabited.
So at the beginning the settlement of the earth by human beings was in three parts: east, south, and west. Then the remaining parts of the earth were settled as the population grew large. The writers do not know these things, and so they want to say that the world is a sphere, and they compare it to a cube. But how can they claim to speak the truth about this, when they know neither how the world was made nor how it came to be inhabited? As people gradually grew in number and multiplied on the earth, as we have said, so the islands of the sea and the other regions were settled.
Translator’s note. The Greek literally says they compare the world “as if to a cube.” What Theophilus means by this is unclear, and the passage may not have come down to us exactly as he wrote it.
Τίς οὖν πρὸς ταῦτα ἴσχυσε τῶν καλουμένων σοφῶν, καὶ ποιητῶν, ἢ ἱστοριογράφων τὸ ἀληθὲς εἰπεῖν, πολὺ μεταγενεστέρων αὐτῶν γεγενημένων, καὶ πληθὺν θεῶν εἰσαγαγόντων οἵτινες μετὰ τοσαῦτα ἔτη αὐτοὶ ἐγεννήθησαν τῶν πόλεων, ἔσχατοι καὶ τῶν βασιλέων καὶ ἐθνῶν καὶ πολέμων; ἐχρῆν γὰρ αὐτοὺς μεμνῆσθαι πάντων καὶ τῶν πρὸ κατακλυσμοῦ γεγονότων· περὶ τε κτίσεως κόσμου, καὶ ποιήσεως ἀνθρώπου, τά τε ἑξῆς συμβάντα ἀκριβῶς ἐξειπεῖν τοὺς παρ᾿ Αἰγυπτίοις προφήτας ἢ Χαλδαίους, τούς τε ἄλλους συγγραφεῖς, εἴπερ θείῳ καὶ καθαρῷ πνεύματι ἐλάλησαν, καὶ τὰ δι᾿ αὐτῶν ῥηθέντα ἀληθῆ ἀνήγγειλαν· καὶ οὐ μόνον τὰ προγενόμενα ἢ ἐνεστῶτα, ἀλλὰ καὶ τὰ ἐπερχόμενα τῷ κόσμῳ ἐχρῆν αὐτοὺς προκαταγγεῖλαι. διὸ δείκνυται πάντας τοὺς λοιποὺς πεπλανῆσθαι, μόνους δὲ Χριστιανοὺς τὴν ἀλήθειαν κεχωρηκέναι, οἵτινες ἀπὸ πνεύματος ἁγίου διδασκόμεθα, τοῦ λαλήσαντος ἐν τοῖς ἁγίοις προφήταις, καὶ τὰ πάντα προκαταγγέλοντος.
Profane History Gives No Account of These Matters.Who, then, of those called sages, and poets, and historians, could tell us truly of these things, themselves being much later born, and introducing a multitude of gods, who were born so many years after the cities, and are more modern than kings, and nations, and wars? For they should have made mention of all events, even those which happened before the flood; both of the creation of the world and the formation of man, and the whole succession of events. The Egyptian or Chaldaean prophets, and the other writers, should have been able accurately to tell, if at least they spoke by a divine and pure spirit, and spoke truth in all that was uttered by them; and they should have announced not only things past or present, but also those that were to come upon the world. And therefore it is proved that all others have been in error; and that we Christians alone have possessed the truth, in as much as we are taught by the Holy Spirit, who spoke in the holy prophets, and foretold all things.
Heading: Profane History Gives No Account of These Matters. Which of the so-called wise men, poets, or historians was able to tell the truth about these things? They were born much later. And they brought in a multitude of gods who were themselves born so many years after the cities, and came later even than the kings, nations, and wars. They ought to have remembered everything, even what happened before the flood: the creation of the world, the making of man, and the events that followed. The prophets of the Egyptians or the Chaldeans, and the other writers, ought to have told these things accurately, if they really spoke by a divine and pure spirit and what was spoken through them was true. And they ought to have foretold not only what had already happened or was now happening, but also what was coming upon the world. This shows that all the rest have gone astray, and that Christians alone have grasped the truth. We are taught by the Holy Spirit, who spoke in the holy prophets and foretold all things.
Καὶ τὸ λοιπὸν ἔστω σοι φιλοφρόνως ἐρευνᾷν τὰ τοῦ Θεοῦ, λέγω δὲ τὰ διὰ τῶν προφητῶν ῥηθέντα, ὅπως συγκρίνας τά τε ὑπὸ ἡμῶν λεγόμενα, καὶ τὰ ὑπὸ τῶν λοιπῶν, δυνήσει εὑρεῖν τὸ ἀληθές. τὰ μὲν οὖν ὀνόματα τῶν καλουμένων θεῶν, ὅτι παρ᾿ αὐτοῖς ὀνόματα ἀνθρώπων εὑρίσκεται, καθὼς ἐν τοῖς ἐπάνω ἐδηλώσαμεν, ἐξ αὐτῶν τῶν ἱστοριῶν ὧν συνέγραψαν, ἀπεδείξαμεν. αἱ δὲ εἰκόνες αὐτῶν τὸ καθ᾿ ἡμέραν ἕως τοῦ δεῦρο ἐκτυποῦνται, εἴδωλα, ἔργα χειρῶν ἀνθρώπων. καὶ τούτοις μὲν λατρεύει τὸ πλῆθος τῶν ματαίων ἀνθρώπων. τὸν δὲ ποιητὴν καὶ δημιουργὸν τῶν ὅλων καὶ τροφέα πάσης πνοῆς ἀθετοῦσι, πειθόμενοι δόγμασι ματαίοις, διὰ πλάνης πατροπαραδότου γνώμης ἀσυνέτου. ὁ μέντοι γε Θεὸς καὶ πατὴρ καὶ κτιστὴς τῶν ὅλων οὐκ ἐγκατέλιπε τὴν ἀνθρωπότητα, ἀλλὰ ἔδωκε νόμον, καὶ ἔπεμψε προφήτας ἁγίους, πρὸς τὸ καταγγεῖλαι καὶ διδάξαι τὸ γένος τῶν ἀνθρώπων, εἰς τὸ ἕνα ἕκαστον ἡμῶν ἀνανῆψαι καὶ ἐπιγνῶναι, ὅτι εἷς ἐστι Θεός· οἱ καὶ ἐδίδαξαν ἀπέχεσθαι ἀπὸ τῆς ἀθεμίτου εἰδωλολατρείας, καὶ μοιχείας, καὶ φόνου, πορνείας, κλοπῆς, φιλαργυρίας, ὅρκου ψεύδους, ὀργῆς καὶ πάσης ἀσελγείας καὶ ἀκαθαρσίας· καὶ πάντα ὅσα ἂν μὴ βούληται ἄνθρωπος ἑαυτῷ γίνεσθαι, ἵνα μηδὲ ἄλλῳ ποιῇ, καὶ οὕτως ὁ δικαιοπραγῶν ἐκφύγῃ τὰς αἰωνίους κολάσεις, καὶ καταξιωθῇ τῆς αἰωνίου ζωῆς παρὰ τοῦ Θεοῦ.
The Prophets Enjoined Holiness of Life.And, for the rest, would that in a kindly spirit you would investigate divine things -I mean the things that are spoken by the prophets-in order that, by comparing what is said by us with the utterances of the others, you may be able to discover the truth. We have shown from their own histories, which they have compiled, that the names of those who are called gods, are found to be the names of men who lived among them, as we have shown above. And to this day their images are daily fashioned, idols, "the works of men's hands." And these the mass of foolish men serve, whilst they reject the maker and fashioner of all things and the nourisher of all breath of life, giving credit to vain doctrines through the deceitfulness of the senseless tradition received from their fathers. But God at least, the Father and Creator of the universe did not abandon mankind, but gave a law, and sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God. And they also taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, and every incontinence and uncleanness; and that whatever a man would not wish to be done to himself, he should not do to another; and thus he who acts righteously shall escape the eternal punishments, and be thought worthy of the eternal life from God.
From now on, be willing to search out the things of God with a friendly mind. I mean the things spoken through the prophets. Compare what we say with what the others say, and you will be able to find the truth. We have already shown, from the very histories they wrote, that the names of the so-called gods are found among them as names of men, as we explained above. Their images are made day after day, even to this present time. They are idols, the works of human hands. The crowd of empty-minded people serve these, and they reject the maker and creator of all things, the one who nourishes everything that breathes. They put their trust in worthless teachings, led astray by the error of a senseless opinion handed down from their fathers. Yet God, the Father and Creator of all things, did not abandon humanity. He gave a law and sent holy prophets to proclaim and teach the human race, so that each one of us might come to our senses and recognize that there is one God. These prophets also taught us to keep away from forbidden idolatry, adultery, murder, sexual immorality, theft, love of money, false oaths, anger, and every kind of indecency and impurity. They also taught that whatever a person would not want done to himself, he must not do to another. In this way, the one who does what is right will escape the eternal punishments and be counted worthy of eternal life from God.
Translator’s note. The “golden rule” is given here in its negative form, as in Tobit 4:15 (“What you hate, do not do to anyone”) and the Didache (1.2). Compare the positive form in Matthew 7:12.
Ὁ μὲν οὖν θεῖος νόμος οὐ μόνον κωλύει τὸ εἰδώλοις προσκυνεῖν· ἀλλὰ καὶ τοῖς στοιχείοις, ἡλίῳ, σελήνῃ, ἢ τοῖς λοιποῖς ἄστροις· ἀλλ᾿ οὔτε τῷ οὐρανῷ, οὔτε γῇ, οὔτε θαλάσσῃ, ἢ πηγαῖς ἢ ποταμοῖς θρησκεύειν, ἀλλ᾿ ἢ μόνῳ τῷ ὄντως Θεῷ καὶ ποιητῇ τῶν ὅλων χρὴ λατρεύειν ἐν ὁσιότητι καρδίας καὶ εἰλικρινεῖ γνώμῃ. διό φησιν ὁ ἅγιος νόμος· οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου. ὁμοίως καὶ οἱ προφῆται· Σολομῶν μὲν οὖν καὶ τὸ διὰ νεύματος μὴ ἁμαρτάνειν διδάσκει ἡμᾶς, λέγων· οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν· τὰ δὲ βλεφαρά σου νευέτω δίκαια. καὶ Μωσῆς δὲ καὶ αὐτὸς προφήτης περὶ μοναρχίας Θεοῦ λέγει· οὗτος ὁ Θεὸς ὑμῶν ὁ στερεῶν τὸν οὐρανὸν, καὶ κτίζων τὴν γῆν, οὗ αἱ χεῖρες κατέδειξαν πᾶσαν τὴν στρατιὰν τοῦ οὐρανοῦ, καὶ οὐ παρέδειξεν ὑμῖν αὐτὰ τοῦ ὀπίσω αὐτῶν πορεύεσθαι.
Precepts from the Prophetic Books.The divine law, then, not only forbids the worshipping of idols, but also of the heavenly bodies, the sun, the moon, or the other stars; yea, not heaven, nor earth, nor the sea, nor fountains, nor rivers, must be worshipped, but we must serve in holiness of heart and sincerity of purpose only the living and true God, who also is Maker of the universe. Wherefore saith the holy law: "Thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not desire thy neighbour's wife. So also the prophets. Solomon indeed teaches us that we must not sin with so much as a turn of the eye, saying, "Let thine eyes look right on, and let thy eyelids look straight before thee. And Moses, who himself also was a prophet, says, concerning the sole government of God: "Your God is He who establishes the heaven, and forms the earth, whose hands have brought forth all the host of heaven; and has not set these things before you that you should go after them.
The divine law forbids not only bowing down to idols, but also to the elements: the sun, the moon, or the other stars. We must not offer worship to heaven, earth, sea, springs or rivers. We must serve only the one who truly is God, the maker of all things, in holiness of heart and sincerity of mind. So the holy law says: “You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, you shall not covet your neighbor’s wife.” The prophets say the same. Solomon teaches us not to sin even by a nod of the eye, saying: “Let your eyes look straight ahead, and let your eyelids nod toward what is right.” Moses, who was also a prophet, speaks about the single rule of God: “This is your God, who makes firm the heaven and creates the earth. His hands displayed all the host of heaven, and he did not show them to you so that you would go after them.”
Translator’s note. The Solomon quotation is Proverbs 4:25 in its Greek form. The words credited to Moses are not found in this form in the books of Moses. They appear to combine the warning of Deuteronomy 4:19 against worshiping the host of heaven with language like Isaiah 45:12 and Amos 4:13.
Scripture: Exodus 20:13-17; Proverbs 4:25; Deuteronomy 4:19
Ἠσαΐας δὲ καὶ αὐτός φησιν· οὕτως λέγει κύριος ὁ Θεὸς, ὁ στερεώσας τὸν οὐρανὸν καὶ θεμελιώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ᾿ αὐτῆς, καὶ πνεῦμα τοῖς πατοῦσιν αὐτὴν, οὗτος κύριος ὁ Θεὸς ὑμῶν. καὶ πάλιν δι᾿ αὐτοῦ· ἐγὼ, φησὶν, ἐποίησα γῆν, καὶ ἄνθρωπον ἐπ᾿ αὐτῇ. ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν. καὶ ἐν ἑτέρῳ κεφαλαίῳ· οὗτος ὁ Θεὸς ὑμῶν ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς, οὐ πεινάσει, οὐδὲ κοπιάσει, οὐδ᾿ ἔστιν ἐξεύρησις τῆς φρονήσεως αὐτοῦ. ὁμοίως καὶ Ἱερεμίας, καί φησιν· ὁ ποιήσας τὴν γῆν ἐπὶ τῇ ἴσχυϊ αὐτοῦ, ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ, καὶ ἐν τῇ φρονήσει αὐτοῦ ἐξέτεινε τὸν οὐρανὸν καὶ πλῆθος ὕδατος ἐν οὐρανῷ, καὶ ἀνήγαγε νεφέλας ἐξ ἐσχάτου τῆς γῆς, ἀστραπὰς εἰς ὑετὸν ἐποίησε, καὶ ἐξήγαγεν ἀνέμους ἐκ θησαυρῶν αὐτοῦ.
And Isaiah himself also says: "Thus saith the Lord God who established the heavens, and founded the earth and all that is therein, and giveth breath unto the people upon it, and spirit to them that walk therein. This is the Lord your God. And again, through him He says: "I have made the earth, and man upon it. I by my hand have established the heavens. And in another chapter, "This is your God, who created the ends of the earth; He hungereth not, neither is weary, and there is no searching of His understanding. So, too, Jeremiah says: "Who hath made the earth by His power, and established the world by His wisdom, and by His discretion hath stretched out the heavens, and a mass of water in the heavens, and He caused the clouds to ascend from the ends of the earth; He made lightnings with rain, and brought forth winds out of His treasures.
Isaiah also says: “Thus says the Lord God, who made the heaven firm and laid the foundations of the earth and everything in it, who gives breath to the people on it and spirit to those who walk on it: this is the Lord your God.” And again through him he says: “I made the earth, and man upon it. I made the heaven firm with my hand.” And in another passage: “This is your God, who fashioned the ends of the earth. He will not hunger or grow weary, and there is no finding out his understanding.” Jeremiah likewise says: “He made the earth by his strength, set the inhabited world upright by his wisdom, and by his understanding stretched out the heaven, and a multitude of water in the heaven. He brought up clouds from the end of the earth, made lightnings for the rain, and brought out winds from his treasuries.”
Translator’s note. The quotations are from Isaiah 42:5; 45:12; 40:28; and Jeremiah 10:12-13 (repeated in Jeremiah 51:15-16), in the Greek form Theophilus knew.
Scripture: Isaiah 42:5; Isaiah 45:12; Isaiah 40:28; Jeremiah 10:12-13
ὁρᾷν ἔστι, πῶς φίλα καὶ σύμφωνα ἐλάλησαν πάντες οἱ προφῆται, ἑνὶ καὶ τῷ αὐτῷ πνεύματι ἐκφωνήσαντες, περί τε μοναρχίας Θεοῦ, καὶ τῆς τοῦ κόσμου γενέσεως, καὶ τῆς ἀνθρώπου ποιήσεως· οὐ μὴν ἀλλὰ καὶ ὤδιναν, πενθοῦντες τὸ ἄθεον γένος τῶν ἀνθρώπων· καὶ τοὺς δοκοῦντας εἶναι σόφους, διὰ τὴν ἐν αὐτοῖς πλάνην καὶ πώρωσιν τῆς καρδίας, κατῄσχυναν. ὁ μὲν Ἱερεμίας ἔφη· ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως αὐτοῦ· κατῃσχύνθη πᾶς χρυσοχόος ἀπὸ τῶν γλυπτῶν αὐτοῦ· εἰς μάτην ἀργυροκόπος ἀργυροκοπεῖ, οὐκ ἔστι πνεῦμα ἐν αὐτοῖς, ἐν ἡμέρᾳ ἐπισκοπῆς αὐτῶν ἀπολοῦνται. τὸ αὐτὸ καὶ ὁ Δαυὶδ λέγει· ἐφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν αὐτῶν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός· πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν.
One can see how consistently and harmoniously all the prophets spoke, having given utterance through one and the same spirit concerning the unity of God, and the creation of the world, and the formation of man. Moreover, they were in sore travail, bewailing the godless race of men, and they reproached those, who seemed to be wise, for their error and hardness of heart. Jeremiah, indeed, said: "Every man is brutishly gone astray from the knowledge of Him; every founder is confounded by his graven images; in vain the silversmith makes his molten images; there is no breath in them: in the day of their visitation they shall perish. The same, too, says David: "They are corrupt, they have done abominable works; there is none that doeth good, no, not one; they have all gone aside, they have together become profitless.
You can see how all the prophets spoke in friendly harmony, speaking out by one and the same Spirit about the single rule of God, the origin of the world, and the making of man. They also were in anguish, like a woman in labor, mourning over the godless race of men. And they put to shame those who seemed to be wise, because of the error in them and the hardness of their hearts. Jeremiah said: “Every man has become foolish and fallen away from his knowledge. Every goldsmith is put to shame by his carved images. The silversmith works silver in vain. There is no breath in them. In the day of their visitation they will perish.” David says the same: “They were corrupted and became abominable in their pursuits. There is no one who does good, not even one. All have turned aside, together they have become useless.”
Translator’s note. The quotations are from Jeremiah 10:14-15 (the silversmith line resembles the Greek of Jeremiah 6:29) and Psalm 14:1-3 (Psalm 13 in the Greek numbering; compare Psalm 53 and Romans 3:12).
Scripture: Jeremiah 10:14-15
ὁμοίως καὶ Ἁββακούκ· τί ὠφελεῖ γλυπτὸν ἄνθρωπον, ὅτι ἔγλυψεν αὐτὸ φαντασίαν ψευδῆ; οὐαὶ τῷ λέγοντι τῷ λίθῳ ἐξεγέρθητι, καὶ τῷ ξύλῳ ὑψώθητι. ὁμοίως εἶπον καὶ οἱ λοιποὶ τῆς ἀληθείας προφῆται. καὶ τί μοι τὸ πλῆθος καταλέγειν τῶν προφητῶν πολλῶν ὄντων, καὶ μυρία φίλα καὶ σύμφωνα εἰρηκότων; οἱ γὰρ βουλόμενοι δύνανται ἐντυχόντες τοῖς δἰ αὐτῶν εἰρημένοις ἀκριβῶς γνῶναι τὸ ἀληθὲς, καὶ μὴ παράγεσθαι ὑπὸ διανοίας καὶ ματαιοπονίας. οὗτοι οὖν οὓς προειρήκαμεν προφῆται ἐγένοντο ἐν Ἑβραίοις ἀγράμματοι καὶ ποιμένες καὶ ἰδιῶται.
So also Habakkuk: "What profiteth the graven image that he has graven it a lying image? Woe to him that saith to the stone, Awake; and to the wood, Arise. Likewise spoke the other prophets of the truth. And why should I recount the multitude of prophets, who are numerous, and said ten thousand things consistently and harmoniously? For those who desire it, can, by reading what they uttered, accurately understand the truth, and no longer be carried away by opinion and profitless labour. These, then, whom we have already mentioned, were prophets among the Hebrews,-illiterate, and shepherds, and uneducated.
Habakkuk says the same: “What good does a carved image do a man, that he carved it into a false appearance? Woe to him who says to the stone, ‘Wake up,’ and to the wood, ‘Rise.’” The other prophets of the truth spoke in the same way. Why should I list all the prophets? There are many of them, and they said countless things in friendly agreement. Anyone who wishes can read what they said and know the truth accurately, and not be led astray by mere opinion and futile labor. These prophets whom we have mentioned were, among the Hebrews, unlettered men, shepherds, and ordinary people.
Translator’s note. “Ordinary people” translates ἰδιῶται, meaning private, unlearned people without office. Compare Amos, who calls himself a herdsman (Amos 7:14; see also 1:1).
Scripture: Habakkuk 2:18-19
Σίβυλλα δὲ ἐν Ἕλλησι, καὶ ἐν τοῖς λοιποῖς ἔθνεσι γενομένη προφῆτις, ἐν ἀρχῇ τῆς προφητείας αὐτῆς ὀνειδίζει τὸ τῶν ἀνθρώπων γένος λέγουσα· Ἄνθρωποι θνητοὶ καὶ σάρκινοι, οὐδὲν ἐόντες, Πῶς ταχέως ὑψοῦσθε, βίου τέλος οὐκ ἐσορῶντες; Οὐ τρέμετ᾿, οὐδὲ φοβεῖσθε Θεὸν, τὸν ἐπίσκοπον ὑμῶν, Ὕψιστον, γνώστην, πανεπόπτην, μάρτυρα πάντων, Παντοτρόφον, κτίστην, ὅστις γλυκὺ πνεῦμ᾿ ἐν ἁπᾶσι Κάτθετο, χ᾿ ἡγητῆρα βροτῶν πάντων ἐποίησεν; Εἷς Θεὸς, ὃς μόνος ἄρχει, ὑπερμεγέθης, ἀγένητος, Παντοκράτωρ, ἀόρατος, ὁρῶν μόνος αὐτὸς ἅπαντα, Αὐτὸς δ᾿ οὐ βλέπεται θνητῆς ὑπὸ σαρκὸς ἁπάσης. Τίς γὰρ σὰρξ δύναται τὸν ἐπουράνιον καὶ ἀληθῆ Ὀφθαλμοῖσιν ἰδεῖν Θεὸν ἄμβροτον, ὃς πόλον οἰκεῖ; Ἀλλ᾿ οὐδ᾿ ἀκτίνων κατενάντιον ἠελίοιο Ἄνθρωποι στῆναι δυνατοὶ, θνητοὶ γεγαῶτες Ἄνδρες, ἐν ὀστήεσσι φλέβες καὶ σάρκες ἐόντες· Αὐτὸν τὸν μόνον ὄντα σέβεσθ᾿ ἡγήτορα κόσμου, Ὃς μόνος εἰς αἰῶνα καὶ ἐξ αἰῶνος ἐτέχθη, Αὐτογενὴς, ἀγένητος, ἅπαντα κρατῶν διαπαντὸς, Πᾶσι βροτοῖσιν ἐνὼν τὸ κριτήριον ἐν φαῒ κοινῷ.
Prophecies of the Sibyl.And the Sibyl, who was a prophetess among the Greeks and the other nations, in the beginning of her prophecy, reproaches the race of men, saying:- "How are ye still so quickly lifted up, And how so thoughtless of the end of life, Ye mortal men of flesh, who are but nought? Do ye not tremble, nor fear God most high? Your Overseer, the Knower, Seer of all, Who ever keeps those whom His hand first made, Puts His sweet Spirit into all His works, And gives Him for a guide to mortal men. There is one only uncreated God, Who reigns alone, all-powerful very great, From whom is nothing hid. He sees all things, Himself unseen by any mortal eye. Can mortal man see the immortal God, Or fleshly eyes, which Shun the noontide beams, Look upon Him who dwells beyond the heavens? Worship Him then, the self-existent God, The unbegotten Ruler of the world, Who only was from everlasting time, And shall to everlasting still abide.
The Sibyl, who was a prophetess among the Greeks and the other nations, reproaches the human race at the beginning of her prophecy. She says: “Mortal men of flesh, who are nothing, why are you so quickly puffed up, never looking to the end of life? Do you not tremble or fear God, your overseer, the Most High, who knows and sees everything, the witness of all, the nourisher of all, the Creator, who placed a sweet breath in all things and made it the guide of all mortal men? There is one God, who alone rules, exceedingly great, unbegotten, almighty, invisible. He alone sees everything, yet he himself is not seen by any mortal flesh. For what flesh can see with its eyes the heavenly and true God, the immortal, who dwells in the heavens? Men cannot even stand facing the rays of the sun, since they are born mortal, mere men of veins and flesh on bones. Worship him who alone truly is, the ruler of the world, who alone was born for ever and from everlasting, self-begotten, unbegotten, ruling all things always, and who has placed the power of judgment in all mortals, in a light common to all.”
Translator’s note. These verses, of which Theophilus is a main source, are known today as fragments of the “Sibylline Oracles.” Scholars generally think they were written by Jews or Christians imitating the pagan Sibyl, not by an ancient pagan prophetess.
Τῆς κακοβουλοσύνης δὲ τὸν ἄξιον ἕξετε μισθὸν, Ὅττι Θεὸν προλιπόντες ἀληθινὸν ἀεναόν τε Δοξάζειν, αὐτῷ τε θύειν ἱερὰς ἑκατόμβας, Δαίμοσι τὰς θυσίας ἐποιήσατε τοῖσιν ἐν ᾅδου. Τύφῳ καὶ μανίῃ δὲ βαδίζετε, καὶ τρίβον ὀρθὴν Εὐθεῖαν προλιπόντες ἀπήλθετε τὴν δι᾿ ἀκανθῶν Καὶ σκολόπων· τί πλανᾶσθε; βροτοὶ παύσασθε μάταιοι Καὶ λίπετε σκοτίην νυκτὸς, φωτὸς δὲ λάβεσθε· Οὗτος ἰδοὺ πάντεσσι σαφὴς ἀπλάνητος ὑπάρχει. Ἔλθετε, μὴ σκοτίην δὲ διώκετε καὶ γνόφον αἰεὶ, Ἠελίου γλυκυδερκὲς ἰδοὺ φάος ἔξοχα λάμπει. Γνῶτε δὲ κατθέμενοι σοφίην ἐν στήθεσιν ὑμῶν· Εἷς Θεός ἐστι, βροχὰς, ἀνέμους, σεισμοὺς ἐπιπέμπων, Ἀστεροπὰς, λιμοὺς, λοιμοὺς καὶ κήδεα λυγρὰ, Καὶ νιφετοὺς, κρύσταλλα. τί δὴ καθ᾿ ἓν ἐξαγορεύω; Οὐρανοῦ ἡγεῖται, γαίης κρατεῖ, αὐτὸς ὑπάρχει. καὶ πρὸς τοὺς γενητοὺς λεγομένους ἔφη· Εἰ δὲ γενητὸν ὅλως καὶ φθείρεται, οὐ δύνατ᾿ ἀνδρὸς Ἐκ μηρῶν μήτρας τε Θεὸς τετυπωμένος εἶναι.
Of evil counsels ye shall reap the fruit, Because ye have not honoured the true God, Nor offered to Him sacred hecatombs. To those who dwell in Hades ye make gifts, And unto demons offer sacrifice. In madness and in pride ye have your walk; And leaving the right way, ye wander wide, And lose yourselves in pitfalls and in thorns. Why do ye wander thus, O foolish men? Cease your vain wanderings in the black, dark night; Why follow darkness and perpetual gloom When, see, there shines for you the blessed light? Lo, He is clear-in Him there is no spot. Turn, then, from darkness, and behold the day; Be wise, and treasure wisdom in your breasts. There is one God who sends the winds and rains, The earthquakes, and the lightnings, and the plagues, The famines, and the snow-storms, and the ice, And all the woes that visit our sad race. Nor these alone, but all things else He gives, Ruling omnipotent in heaven and earth, And self-existent from eternity. And regarding those [gods] that axe said to have been born, she said:- "If all things that are born must also die, "God cannot be produced by mortal man.
“You will receive the reward your bad counsel deserves, because you stopped glorifying the true and everlasting God and offering him holy sacrifices. Instead you made your sacrifices to the demons in Hades. You walk in pride and madness. You left the straight, upright path and went off along one through thorns and sharp stakes. Why do you wander? Stop, foolish mortals! Leave the darkness of night and take hold of the light. See, he is plain to all and never goes astray. Come, and do not keep chasing darkness and gloom. Look, the sweet-shining light of the sun shines out brilliantly. Learn this and store this wisdom in your hearts: there is one God, who sends rains, winds, earthquakes, lightning, famines, plagues and miserable sorrows, and snow and ice. Why do I list them one by one? He rules heaven and holds the earth; he himself is.” Then, against those who are called “born” gods, she said: “If what is born also perishes, then God cannot have been shaped from a man’s loins and a womb.”
Translator’s note. “He is plain to all” translates the masculine οὗτος, which cannot agree with the neuter φῶς (“light”) and so most naturally refers to God.
Ἀλλὰ Θεὸς μόνος εἷς πανυπέρτατος, ὃς πεποίηκεν Οὐρανὸν ἠέλιόν τε, καὶ ἀστέρας, ἠδὲ σελήνην, Καρποφόρον γαῖάν τε, καὶ ὕδατος οἴδματα πόντου, Οὔρεά θ᾿ ὑψήεντα, καὶ ἀέναα χεύματα πηγῶν· Τῶν τ᾿ ἐνύδρων πάλι γεννᾷ ἀνήριθμον πολὺ πλῆθος· Ἑρπετὰ δ᾿ ἐκ γαίης κινούμενα ψυχροτροφεῖ τε, Ποικίλα τε κτηνῶν λιγυροθρόα, τραυλίζοντα, Ξουθὰ λιγυπτερόφωνα, ταράσσοντ᾿ ἀέρα ταρσοῖς· Ἐν δὲ νάπαις ὀρέων ἀγρίαν γένναν θέτο θηρῶν· Ἡμῖν τε κτήνη ὑπέταξεν πάντα βροτοῖσιν, Πάντων δ᾿ ἡγητῆρα κατέστησεν θεότευκτον, Ἀνδρὶ δ᾿ ὑπαὶ τάξεν παμποίκιλα κ᾿ οὐ κατάληπτα. Τίς γὰρ σὰρξ δύναται θνητῶν γνῶναι τάδ᾿ ἅπαντα; Ἀλλ᾿ αὐτὸς μόνος οἶδεν ὁ ποιήσας τάδ᾿ ἀπ᾿ ἀρχῆς, Ἄφθαρτος, κτίστης, αἰώνιος, αἰθέρα ναίων, Τοῖς ἀγαθοῖς ἀγαθὸν προφέρων πολὺ πλείονα μισθὸν, Τοῖς δὲ κακοῖς ἀδίκοις τε χόλον καὶ θυμὸν ἐγείρων, Καὶ πόλεμον, καὶ λοιμὸν, ἢ ἄλγεα δακρυόεντα.
But there is only Once, the All-Supreme, Who made the heavens, with all their starry host, The sun and moon; likewise the fruitful earth, With all the waves of ocean, and the hills, The fountains, and the ever flowing streams; He also made the countless multitude Of ocean creatures, and He keeps alive All creeping things, both of the earth and sea; And all the tuneful choir of birds He made, Which cleave the air with wings, and with shrill pipe Trill forth at morn their tender, clear-voiced song. Within the deep glades of the hills He placed A savage race of beasts; and unto men He made all cattle subject, making man The God-formed image, ruler over all, And putting in subjection to his sway Things many and incomprehensible. For who of mortals can know all these things? He only knows who made them at the first, He the Creator, incorruptible, Who dwells in upper air eternally; Who proffers to the good most rich rewards, And against evil and unrighteous men Rouses revenge, and wrath, and bloody wars, And pestilence, and many a tearful grief.
“But there is one God alone, supreme over all, who made heaven, the sun, the stars and the moon, the fruit-bearing earth, the swelling waves of the sea, the lofty mountains and the ever-flowing springs. He also brings forth the countless multitude of water creatures. He nourishes the creeping things that move on the earth, and the many kinds of birds, shrill-voiced and chattering, tawny and clear-voiced, that beat the air with their wings. In the glens of the mountains he set the wild race of beasts. He made all the cattle subject to us mortals, and he appointed man, made by God, as ruler of all, and put under man all the varied things we cannot grasp. For what mortal flesh can know all this? He alone knows, who made these things from the beginning: the incorruptible, the Creator, the eternal, who lives in the upper air. To the good he gives good, a far greater reward. But against the wicked and unjust he stirs up anger and wrath, and war, and plague, and tearful pains.”
Translator’s note. Man’s rule over the animals echoes Genesis 1:26–28 and Psalm 8:6–8.
Ἄνθρωποι τί μάτην ὑψούμενοι ἐκριζοῦσθε; Αἰσχυνθῆτε γαλᾶς καὶ κνώδαλα θειοποιοῦντες. Οὐ μανίη καὶ λύσσα φρενῶν καὶ ἐτώσια βάρη, Εἰ λοπάδας κλέπτουσι θεοὶ, συλοῦσι δὲ χύτρας; Ἀντὶ δὲ χρυσήεντα πόλον κατὰ πίονα ναίειν Σητόβρωτα δέδορκε, πυκναῖς δ᾿ ἀράχναις δεδίασται. Προσκυνέοντες ὄφεις, κύνας, αἰλούρους ἀνόητοι, Καὶ πετεεινὰ σέβεσθε, καὶ ἑρπετὰ θηρία γαίης Καὶ λίθινα ξόανα, καὶ ἀγάλματα χειροποίητα, Κἀν παρόδοισι λίθων συγχώματα· ταῦτα σέβεσθε, Ἄλλα τε πολλὰ μάταια, ἃ δὴ κ᾿ αἰσχρὸν ἀγορεύειν· Καί γε θεοὶ μερόπων δολοήτορές εἰσιν ἀβούλων, Τῶν δὴ κἀκ στόματος χεῖται θανατηφόρος ἰός. Οὗ δ᾿ ἔστι ζωή τε καὶ ἄφθιτον ἀέναον φῶς, Καὶ μέλιτος γλυκεροῦ γλυκερώτερον ἀνδράσι χάρμα Ἐκπροχέῃ· τῷ δὴ μόνῳ αὐχένα κάμπτε. Καὶ τρίβον αἰώνεσσιν ἐν εὐσεβέεσσ᾿ ἀνάκλινε.
O man exalted vainly-say why thus Hast thou so utterly destroyed thyself? Have ye no shame worshipping beasts for gods? And to believe the gods should steal your beasts, Or that they need your vessels-is it not Frenzy's most profitless and foolish thought? Instead of dwelling in the golden heavens, Ye see your gods become the prey of worms, And hosts of creatures noisome and unclean. O fools! ye worship serpents, dogs, and cats, Birds, and the creeping things of earth and sea, Images made with hands, statues of stone, And heaps of rubbish by the wayside placed. All these, and many more vain things, ye serve, Worshipping things disgraceful even to name: These are the gods who lead vain men astray, From whose mouth streams of deadly poison flow. But unto Him in whom alone is life, Life, and undying, everlasting light; Who pours into man's cup of life a Sweeter than sweetest honey to his taste,- Unto Him bow the head, to Him alone, And walk in ways of everlasting peace.
“Why, men, are you puffed up in vain and torn up by the roots? Be ashamed, you who make gods of weasels and beasts. Is it not madness and raving of the mind, and empty folly, if gods steal dishes and rob cooking pots? Instead of living in a rich golden heaven, your gods look moth-eaten and are covered with thick cobwebs. You foolish people bow down to snakes, dogs and cats. You worship birds, the creeping beasts of the earth, stone images, hand-made statues, and heaps of stones along the roads. You worship these and many other empty things, which it is shameful even to name. These gods are deceivers of senseless men, and deadly poison pours from their mouths. But bow your neck to him alone, in whom is life and undying, everlasting light, and from whom flows a joy for men sweeter than sweet honey. And turn your path toward ages of godliness.”
Ταῦτα λιπόντες ἅπαντα, δίκης μεστόν τε κύπελλον Ζωρότερον, στιβαρὸν, βεβαρημένον, εὖ μάλ᾿ ἄκρητον Εἱλκύσατ᾿ ἀφροσύνῃσι μεμῃνότι πνεύματι πάντες, Κοὐ θέλετ᾿ ἐκνῆψαι καὶ σώφρονα πρὸς νόον ἐλθεῖν, Καὶ γνῶναι βασιλῆα Θεὸν, τὸν πάντ᾿ ἐφορῶντα. Τοὔνεκεν αἰθομένοιο πυρὸς σέλας ἔρχετ᾿ ἐφ᾿ ὑμᾶς, Λαμπάσι καυθήσεσθε δι᾿ αἰῶνος, τὸ πανῆμαρ, Ψεύδεσιν αἰσχυνθέντες ἐπ᾿ εἰδώλοσιν ἀχρήστοις. Οἱ δὲ Θεὸν τιμῶντες ἀληθινὸν, ἀέναόν τε, Ζωὴν κληρονομοῦσι τὸν αἰῶνος χρόνον, αὐτοὶ Οἰκοῦντες παραδείσου ὁμῶς ἐριθηλέα κῆπον, Δαινύμενοι γλυκὺν ἄρτον ἀπ᾿ οὐρανοῦ ἀστερόεντος. ὅτι μὲν οὖν ταῦτα ἀληθῆ καὶ ὠφέλιμα καὶ δίκαια καὶ προσφιλῆ πᾶσιν ἀνθρώποις τυγχάνει, δῆλόν ἐστι· καὶ ὅτι οἱ κακῶς δράσαντες ἀναγκαίως ἔχουσι κατ᾿ ἀξίαν τῶν πράξεων κολασθῆναι.
Forsaking Him, ye all have turned aside, And, in your raving folly, drained the cup Of justice quite unmixed, pure, mastering, strong; And ye will not again be sober men, Ye will not come unto a sober mind, And know your God and King, who looks on all: Therefore, upon you burning fire shall come, And ever ye shall daily burn in flames, Ashamed for ever of your useless gods. But those who worship the eternal God, They shall inherit everlasting life, Inhabiting the blooming realms of bliss, And feasting on sweet food from starry heaven. That these things are true, and useful, and just, and profitable to all men, is obvious. Even the poets have spoken of the punishments of the wicked.
“You have left all this behind. In foolish, raving frenzy you have all drained a cup full of judgment, very strong, heavy and wholly undiluted. You refuse to sober up, to come to a sound mind, and to know God the King, who watches over everything. So the blaze of burning fire is coming upon you. You will be burned by flames for ever, all day long, put to shame for your lies and your useless idols. But those who honor the true and ever-living God inherit life for all eternity. They dwell in the flourishing garden of paradise and feast on sweet bread from the starry heaven.” It is clear, then, that these things are true, beneficial, just, and dear to all people. It is also clear that those who have done evil must necessarily be punished according to what their deeds deserve.
Translator’s note. The undiluted cup of judgment echoes the biblical cup of God’s wrath (Psalm 75:8; Jeremiah 25:15; Revelation 14:10).
Ἤδη δὲ καὶ τῶν ποιητῶν τινες ὡσπερεὶ λόγια ἑαυτοῖς ἐξείποντο, καὶ εἰς μαρτύριον τοῖς τὰ ἄδικα πράσσουσι λέγοντες ὅτι μέλλουσι κολάζεσθαι. Αἰσχύλος ἔφη· Δράσαντι γάρ τοι καὶ παθεῖν ὀφείλεται. Πίνδαρος δὲ καὶ αὐτὸς ἔφη· Ἐπεὶ ῥέζοντά τι καὶ παθεῖν ἔοικεν. ὡσαύτως καὶ Εὐριπίδης· Ἀνέχου πάσχων, δρῶν γὰρ ἔχαιρες· Νόμος τὸν ἐχθρὸν δρᾷν, ὅπου λάβῃς, κακῶς. καὶ πάλιν ὁ αὐτός· Ἐχθρὸν κακῶς δρᾷν ἀνδρὸς ἡγοῦμαι μέρος. ὁμοίως καὶ Ἀρχίλοχος· Ἓν δ᾿ ἐπίσταμαι μέγα, Τὸν κακῶς τι δρῶντα δεινοῖς ἀνταμείβεσθαι κακοῖς. καὶ ὅτι ὁ Θεὸς τὰ πάντα ἐφορᾷ, καὶ οὐδὲν αὐτὸν λανθάνει, μακρόθυμος δὲ ὢν ἀνέχεται ἕως οὗ μέλλει κρίνειν, καὶ περὶ τούτου Διονύσιος εἴρηκεν· Ὁ τῆς δίκης ὀφθαλμὸς ὡς δι᾿ ἡσύχου Λεύσσων προσώπου πάνθ᾿ ὁμῶς ἀεὶ βλέπει.
The Testimonies of the Poets.And that evil-doers must necessarily be punished in proportion to their deeds, has already been, as it were, oracularly uttered by some of the poets, as a witness both against themselves and against the wicked, declaring that they shall be punished. Aeschylus said:- "He who has done must also suffer. And Pindar himself said:- "It is fit that suffering follow doing. So, too, Euripides:- "The deed rejoiced you-suffering endure; The taken enemy must needs be pain'd. And again:- "The foe's pain is the hero's raced. And, similarly, Archilochus:- "One thing I know, I hold it ever true, The evil-doer evil shall endure. And that God sees all, and that nothing escapes His notice, but that, being long-suffering, He refrains until the time when He is to judge-concerning this, too, Dionysius said:- "The eye of Justice seeing all, Yet seemeth not to see.
Some of the poets have already spoken as if giving oracles, both against themselves and as a witness against those who do unjust things, saying that they will be punished. Aeschylus said: “For the one who has done a deed, suffering in turn is owed.” Pindar likewise said: “Since it is fitting that one who does something should also suffer.” In the same way Euripides said: “Endure your suffering, for you took pleasure in doing. It is the rule to do harm to an enemy wherever you catch him.” And again the same poet said: “To do harm to an enemy I count part of a man’s duty.” Archilochus likewise said: “One great thing I know: how to repay with terrible evils the one who does harm.” Dionysius also spoke about the fact that God sees everything and nothing escapes him, and that in his patience he holds back until the time he is to judge: “The eye of Justice, looking on as if with a calm face, always sees all things alike.”
Translator’s note. The older translation begins with a clause not found in this Greek (“that evil-doers must necessarily be punished in proportion to their deeds”) and renders the verse quotations loosely. This version follows the Greek.
καὶ ὅτι μέλλει ἡ τοῦ Θεοῦ κρίσις γίνεσθαι, καὶ τὰ κακὰ τοὺς πονηροὺς αἰφνιδίως καταλαμβάνειν, καὶ τοῦτο Αἰσχύλος ἐσήμανε, λέγων· Τό τοι κακὸν ποδῶκες ἔρχεται βροτοῖς, Καὶ τἀμπλάκημα τῷ περῶντι τὴν Θέμιν. Ὁρᾷς δίκην ἄναυδον οὐχ ὁρωμένην, Εὕδοντι, καὶ στείχοντι, καὶ καθημένῳ· Ἑξῆς ὁπάζει δόχμιον, ἄλλοθ᾿ ὕστερον· Οὐκ ἐγκαλύπτει νὺξ κακῶς εἰργασμένον. Ὅτι δ᾿ ἂν ποιῆς δεινὸν, νόμιζ᾿ ὁρᾷν τινά. τί δ᾿ οὐχὶ καὶ ὁ Σιμωνίδης; Οὐκ ἔστ᾿ ἀνεπιδόκητον ἀνθρώποις κακὸν, Ὀλίγῳ χρόνῳ δὲ πᾶν μεταῤῥίπτει Θεός. πάλιν Εὐριπίδης· Οὐδέποτ᾿ εὐτυχίην κακοῦ ἀνδρὸς, ὑπέρφρονα δ᾿ ὄλβον Βέβαιον εἰκάσαι χρεὼν, Οὐδ᾿ ἀδίκων γενέαν. Ὁ γὰρ οὐδενὸς ἐκφὺς χρόνος Δείκνυσιν ἀνθρώπων κακότητας. ἔτι ὁ Εὐριπίδης· Οὐ γὰρ ἀσύνετον τὸ θεῖον, ἀλλ᾿ ἔχει συνιέναι Τοὺς κακῶς παγέντας ὅρκους καὶ συνηναγκασμένους.
And that God's judgment is to be, and that evils will suddenly overtake the wicked,-this, too, Aeschylus declared, saying:- "Swift-looted is the approach of fate, And none can justice violate, But feels its stern hand soon or late. "'Tis with you, though unheard, unseen; You draw night's curtain in between, But even sleep affords no screen. "'Tis with you if you sleep or wake; And if abroad your way you take, Its still, stern watch you cannot break. "'Twill follow you, or cross your path; And even night no virtue hath To hide you from th' Avenger's wrath. "To show the ill the darkness flees; Then, if sin offers joy or ease, Oh stop, and think that some one sees! And may we not cite Simonides also?- "To men no evil comes unheralded; But God with sudden hand transforms all things. Euripides again:- "The wicked and proud man's prosperity Is based on sand: his race abideth not; And time proclaims the wickedness of men. Once more Euripides:- "Not without judgment is the Deity, But sees when oaths are struck unrighteously, And when from men unwilling they are wrung.
Aeschylus also showed that God’s judgment is coming, and that evils will suddenly overtake the wicked. He said: “Evil comes swift-footed upon mortals, and so does his offense upon the one who oversteps Right. You see Justice, silent and unseen, whether a man is asleep, walking, or sitting. She presses on after him, now from the side, now later. Night does not hide a man who has done wrong. Whatever terrible thing you do, think that someone sees you.” And what of Simonides? “No evil is unlooked for among men, and in a short time God overturns everything.” Euripides again: “The good fortune of a wicked man, and a proud prosperity, we must never suppose to be secure, nor the offspring of the unjust. For time, which was born of no one, shows up the wickedness of men.” Euripides once more: “For the divine is not without understanding, but is able to take note of oaths that were wrongly made and forced out of people.”
Translator’s note. The older translation renders the Aeschylus lines as a loose rhymed poem and the other quotations as freer verse. This version follows the Greek wording. The Aeschylus text is difficult in places.
καὶ ὁ Σοφοκλῆς· Εἰ δειν᾿ ἔδρασας, δεινὰ καὶ παθεῖν σε δεῖ. Ἤτοι οὖν περὶ ἀδίκου ὅρκου, ἢ καὶ περὶ ἄλλου τινὸς πταίσματος, ὅτι μέλλει ὁ Θεὸς ἐξετάζειν, καὶ αὐτοὶ σχέδον προειρήκασιν· ἢ καὶ περὶ ἐκπυρώσεως κόσμου, θέλοντες καὶ μὴ θέλοντες, ἀκόλουθα ἐξεῖπον τοῖς προφήταις, καίπερ πολὺ μεταγενέστεροι γενόμενοι, καὶ κλέψαντες ταῦτα ἐκ νόμου καὶ τῶν προφητῶν.
And Sophocles:- "If ills you do, ills also you must bear. That God will make inquiry both concerning false swearing and concerning every other wickedness, they themselves have well-nigh predicted. And concerning the conflagration of the world, they have, willingly or unwillingly, spoken in Conformity with the prophets, though they were much more recent, and stole these things from the law and the prophets. The poets corroborate the testimony of the prophets.
And Sophocles said: “If you have done terrible things, you must also suffer terrible things.” So whether it concerns a false oath or some other offense, the poets themselves have more or less foretold that God will call people to account. And about the burning up of the world they said things that agree with the prophets, whether they meant to or not. They lived much later than the prophets, and they stole these things from the law and the prophets.
Translator’s note. The older translation adds a closing sentence, “The poets corroborate the testimony of the prophets.” It is not in the Greek of this section.
Καὶ τί γὰρ, ἤτε ἔσχατοι ἢ καὶ πρῶτοι ἐγένοντο; πλὴν ὅτι γοῦν καὶ αὐτοὶ ἀκόλουθα τοῖς προφήταις εἶπον. περὶ μὲν οὖν ἐκπυρώσεως Μαλαχίας ὁ προφήτης προείρηκεν· ἰδοὺ ἡμέρα ἔρχεται Κυρίου ὡς κλίβανος καιόμενος, καὶ ἀνάψει πάντας τοὺς ἀσεβεῖς. καὶ Ἠσαΐας· ἥξει γὰρ ὀργὴ Θεοῦ ὡς χάλαζα συγκαταφερομένη βίᾳ, καὶ ὡς ὕδωρ σύρον ἐν φάραγγι. τοίνυν Σίβυλλα καὶ οἱ λοιποὶ προφῆται, ἀλλὰ μὴν καὶ οἱ ποιηταὶ, καὶ φιλόσοφοι, καὶ δεδηλώκασιν περὶ δικαιοσύνης, καὶ κρίσεως καὶ κολάσεως· ἔτι μὴν καὶ περὶ προνοίας, ὅτι φροντίζει ὁ Θεὸς οὐ μόνον τῶν ζώντων ἡμῶν, ἀλλὰ καὶ τῶν τεθνεώτων, καίπερ ἄκοντες ἔφασαν· ἠλέγχοντο γὰρ ὑπὸ τῆς ἀληθείας. καὶ τῶν μὲν προφητῶν, Σολομῶν περὶ τῶν τεθνηκότων εἶπεν· ἔσται ἴασις ταῖς σαρξὶ, καὶ ἐπιμέλεια τῶν ὀστέων.
The Teachings of the Greek Poets and Philosophers Confirmatory of Those of the Hebrew Prophets.But what matters it whether they were before or after them? Certainly they did at all events utter things confirmatory of the prophets. Concerning the burning up of the world, Malachi the prophet foretold: "The day of the Lord cometh as a burning oven, and shall consume all the wicked. And Isaiah: "For the wrath of God is as a violent hail-storm, and as a rushing mountain torrent. The Sibyl, then, and the other prophets, yea, and the poets and philosophers, have clearly taught both concerning righteousness, and judgment, and punishment; and also concerning providence, that God cares for us, not only for the living among us, but also for those that are dead: though, indeed, they said this unwillingly, for they were convinced by the truth. And among the prophets indeed, Solomon said of the dead, "There shall be healing to thy flesh, and care taken of thy bones.
But what does it matter whether they came last or first? At any rate, they too said things that agree with the prophets. About the burning up of the world, the prophet Malachi had already spoken: “Look, a day of the Lord is coming, like a burning oven, and it will set all the ungodly on fire.” And Isaiah said: “For the wrath of God will come like hail driven down with force, and like water sweeping along in a ravine.” So the Sibyl and the other prophets, and indeed the poets and philosophers too, have spoken plainly about righteousness, judgment, and punishment. They have also spoken about providence: God cares not only for us while we live, but also for the dead. They said this against their will, for they were being convicted by the truth. Among the prophets, Solomon said this about the dead: “There will be healing for the flesh, and care for the bones.”
Translator’s note. Theophilus counts the Sibyl among the prophets. The saying he attributes to Solomon resembles Proverbs 3:8, which speaks of the living; he applies it to the dead.
Scripture: Malachi 4:1; Isaiah 30:28-30; Proverbs 3:8
τὸ δ᾿ αὐτὸ καὶ Δαυίδ· ἀγαλλιάσεται ὄστεα τεταπεινωμένα. τούτοις ἀκόλουθα εἴρηκε καὶ Τιμοκλῆς λέγων· Τεθνεῶσιν ἔλεος ἐπιεικὴς θεός. καὶ περὶ πλήθους οὖν θεῶν οἱ συγγραφεῖς εἰπόντες κατῆλθον εἰς μοναρχίαν, καὶ περὶ ἀπρονοησίας λέγοντες εἶπον περὶ προνοίας, καὶ περὶ ἀκρισίας φάσκοντες ὠμολόγησαν ἔσεσθαι κρίσιν, καὶ οἱ μετὰ θάνατον ἀρνούμενοι εἶναι αἴσθησιν, ὡμολόγησαν. Ὅμηρος μὲν οὖν εἰπών· Ψυχὴ ἠΰτ᾿ ὄνειρος ἀποπταμένη πεπότηται, ἐν ἑτέρῳ λέγει· Ψυχὴν δ᾿ ἐκ ῥεθέων πταμένη ἄϊδος δὲ βεβήκει. καὶ πάλιν· Θάπτε με ὅττι τάχιστα πύλας ἀΐδαο περήσω. τὰ δὲ περὶ τῶν λοιπῶν οὓς ἀνέγνωκας, ἡγοῦμαί σε ἀκριβῶς ἐπίστασθαι ᾧ τρόπῳ εἰρήκασι. ταῦτα δὲ πάντα συνήσει πᾶς ὁ ζητῶν τὴν σοφίαν τοῦ Θεοῦ, καὶ εὐαρεστῶν αὐτῷ διὰ πίστεως καὶ δικαιοσύνης καὶ ἀγαθοεργίας.
And the same says David, "The hones which Thou hast broken shall rejoice. And in agreement with these sayings was that of Timocles:- "The dead are pitied by the loving God. And the writers who spoke of a multiplicity of gods came at length to the doctrine of the unity of God, and those who asserted chance spoke also of providence; and the advocates of impunity confessed there would be a judgment, and those who denied that there is a sensation after death acknowledged that there is.Homer, accordingly, though he had said,- "Like fleeting vision passed the soul away," says in another place:- "To Hades went the disembodied soul; " And again:- "That I may quickly pass through Hades' gates, Me bury. And as regards the others whom you have read, I think you know with sufficient accuracy how they have expressed themselves. But all these things will every one understand who seeks the wisdom of God, and is well pleasing to Him through faith and righteousness and the doing of good works.
David said the same: “The humbled bones will rejoice.” Timocles spoke in agreement with these words when he said: “A kindly god has mercy on the dead.” So the writers who spoke of a multitude of gods came around in the end to the rule of one God. Those who spoke against providence spoke of providence after all. Those who said there is no judgment admitted that there will be one. And those who denied that there is any awareness after death admitted that there is. Homer, for example, says in one place: “The soul flew off like a dream and fluttered away.” But in another he says: “The soul flew from his limbs and went down to Hades.” And again: “Bury me as quickly as possible, so that I may pass through the gates of Hades.”
Translator’s note. The Timocles line is compressed in Greek. It can also be read “For the dead, pity is a kindly god.” Theophilus takes it as saying that God cares for the dead.
καὶ γάρ τις εἶπε προφήτης ὧν προεγράψαμεν ὀνόματι Ὠσηέ· τίς σόφος καὶ συνήσει ταῦτα; συνετὸς καὶ γνώσεται; ὅτι εὐθεῖαι αἱ ὁδοὶ τοῦ κυρίου, καὶ δίκαιοι εἰσελεύσονται ἐν αὐταῖς· οἱ δὲ ἀσεβεῖς ἀσθενήσουσιν ἐν αὐταῖς· χρὴ οὖν τὸν φιλομαθῆ καὶ φιλομαθεῖν. πειράθητι οὖν πυκνότερον συμβαλεῖν, ὅπως καὶ ζώσης ἀκούσας φωνῆς ἀκριβῶς μάθῃς τἀληθές.
For one of the prophets whom we already mentioned, Hosea by name, said, "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein. He, then, who is desirous of learning, should learn much. Endeavour therefore to meet [with me] more frequently, that, by hearing the living voice, you may accurately ascertain the truth.
For one of the prophets I mentioned earlier, named Hosea, said: “Who is wise, and will understand these things? Who is discerning, and will know them? For the ways of the Lord are straight, and the righteous will enter into them, but the ungodly will falter in them.” So the person who loves learning must keep on learning. Try, then, to meet with me more often, so that by hearing a living voice you may learn the truth accurately.
Translator’s note. The older translation has “the transgressors shall fall therein.” The Greek says the ungodly “will grow weak” or “falter” in the Lord’s ways. The quotation closely matches the last verse of Hosea (14:9; 14:10 in the Hebrew and Greek Bibles).
Scripture: Hosea 14:9
Book 3
ΘΕΟΦΙΛΟΣ Αὐτολύκῳ χαίρειν. ἐπειδὴ οἱ συγγραφεῖς βούλονται πληθὺν βίβλων συγγράφειν πρὸς κένην δόξαν, οἱ μὲν περὶ θεῶν καὶ πολέμω ἢ χρόνων, τινὲς δὲ καὶ μύθων ἀνωφελῶν καὶ τῆς λοιπῆς ματαιοπονίας, ἧς ἤσκεις καὶ σὺ ἕως τοῦ δεῦρο, κἀκείνου μὲν τοῦ καμάτου οὐκ ὀκνεῖς ἀνεχόμενος, ἡμῖν δὲ συμβαλὼν ἔτι λῆρον ἡγῇ τυγχάνειν τὸν λόγον τῆς ἀληθείας, οἰόμενος προσφάτους καὶ νεωτερικὰς εἶναι τὰς παρ᾿ ἡμῖν γραφάς· διὸ δὴ κἀγὼ οὐκ ὀκνήσω ἀνακεφαλαιώσασθαί σοι, παρέχοντος Θεοῦ, τὴν ἀρχαιότητα τῶν παρ᾿ ἡμῖν γραμμάτων, ὑπόμνημά σοι ποιούμενος δι᾿ ὀλίγων, ὅπως μὴ ὀκνήσῃς ἐντυγχάνειν αὐτῷ· ἐπιγνῷς δὲ τῶν λοιπῶν τὴν φλυαρίαν.
Autolycus Not Yet Convinced.Theophilus to Autolycus, greeting: Seeing that writers are fond of composing a multitude of books for vainglory,-some concerning gods, and wars, and chronology, and some, too, concerning useless legends, and other such labour in vain, in which you also have been used to employ yourself until now, and do not grudge to endure that toil; but though you conversed with me, are still of opinion that the word of truth is an idle tale, and suppose that our writings are recent and modern;-on this account I also will not grudge the labour of compendiously setting forth to you, God helping me, the antiquity of our books, reminding you of it in few words, that you may not grudge the labour of reading it, but may recognise the folly of the other authors.
Theophilus to Autolycus, greetings. Writers like to produce huge numbers of books for empty glory. Some write about gods, wars or dates, and some about useless myths and other wasted labor. You yourself have practiced this kind of effort until now, and you do not hesitate to put up with that toil. But although you have talked with me, you still think the word of truth is nonsense, and you suppose that our writings are recent and modern. For this reason I will not hesitate, with God’s help, to sum up for you the antiquity of our writings. I will write you a brief account, so that you will not shrink from reading it, and so that you may recognize the foolish talk of the others.
Ἐχρῆν γὰρ τοὺς συγγράφοντας αὐτοὺς αὐτόπτας γεγενῆσθαι περὶ ὧν διαβεβαιοῦνται, ἢ ἀκριβῶς μεμαθηκέναι ὑπὸ τῶν τεθεαμένων αὐτά. τρόπῳ γάρ τινι οἱ τὰ ἄδηλα συγγράφοντες ἀέρα δέρουσι. τί γὰρ ὠφέλησεν Ὅμηρον συγγράψαι τὸν Ἰλιακὸν πόλεμον, καὶ πολλοὺς ἐξαπατῆσαι· ἢ Ἡσίοδον ὁ κατάλογος τῆς θεογονίας τῶν παρ᾿ αὐτῷ θεῶν ὀνομαζομένων, ἢ Ὀρφέα οἱ τριακόσιοι ἑξήκοντα πέντε θεοὶ, οὓς αὐτὸς ἐπὶ τέλει τοῦ βίου ἀθετεῖ, ἐν ταῖς διαθήκαις αὐτοῦ λέγων ἕνα εἶναι θεόν; τί δὲ ὠφέλησεν Ἄρατον ἡ σφαιρογραφία τοῦ κοσμικοῦ κύκλου, ἢ τοὺς τὰ ὅμοια αὐτῷ εἰπόντας, πλὴν τῆς κατ᾿ ἄνθρωπον δόξης, ἧς οὐδὲ αὐτῆς κατ᾿ ἀξίαν ἔτυχον; τί δὲ καὶ ἀληθὲς εἰρήκασιν; ἢ τί ὠφέλησεν Εὐριπίδην, καὶ Σοφοκλέα, ἢ τοὺς λοιποὺς τραγῳδιογράφους αἱ τραγῳδίαι;
Profane Authors Had No Means of Knowing the Truth.For it was fit that they who wrote should themselves have been eye-witnesses of those things concerning which they made assertions, or should accurately have ascertained them from those who had seen them; for they who write of things unascertained beat the air. For what did it profit Homer to have composed the Trojan war, and to have deceived many; or Hesiod, the register of the theogony of those whom he calls gods; or Orpheus, the three hundred and sixty-five gods, whom in the end of his life he rejects, maintaining in his precepts that there is one God? What profit did the sphaerography of the world's circle confer on Aratus, or those who held the same doctrine as he, except glory among men? And not even that did they reap as they deserved. And what truth did they utter? Or what good did their tragedies do to Euripides and Sophocles, or the other tragedians?
Those who write ought to have been eyewitnesses of what they affirm, or to have learned it accurately from people who saw it. People who write about things they do not know for certain are, in a way, beating the air. What good did it do Homer to write about the Trojan War and deceive many people? What good did it do Hesiod to compile a catalogue of the births of those he calls gods? What good did it do Orpheus to write of three hundred and sixty-five gods? He himself rejected them at the end of his life, saying in his Testaments that there is one God. What good did his description of the sphere of the heavens do Aratus, or those who said similar things? It brought them only human reputation, and they did not even receive that as they deserved. And what true thing did they say? Or what good did their tragedies do Euripides and Sophocles, or the other writers of tragedy?
Translator’s note. Aratus wrote the “Phaenomena,” a poem describing the constellations. Paul quotes a line from its opening in Acts 17:28.
Scripture: 1 Corinthians 9:26
ἢ Μένανδρον καὶ Ἀριστοφάνην καὶ τοὺς λοιποὺς κωμικοὺς αἱ κωμῳδίαι; ἢ Ἡρόδοτον καὶ Θουκυδίδην αἱ ἱστορίαι αὐτῶν; ἢ Πυθαγόραν τὰ ἄδυτα καὶ Ἡρακλέους στῆλαι; ἢ Διογένην ἡ Κυνικὴ φιλοσοφία; ἢ Ἐπίκουρον τὸ δογματίζειν μὴ εἶναι πρόνοιαν; ἢ Ἐμπεδοκλέα τὸ διδάσκειν ἀθεότητα; ἢ Σωκράτην τὸ ὀμνύειν τὸν κύνα καὶ τὸν χῆνα καὶ τὴν πλάτανον καὶ τὸν κεραυνωθέντα Ἀσκληπιὸν, καὶ τὰ δαιμόνια ἃ ἐπεκαλεῖτο; πρὸς τί δὲ καὶ ἑκὼν ἀπέθνησκε; τίνα καὶ ὁποῖον μισθὸν μετὰ θάνατον ἀπολαβεῖν ἐλπίζων; τί δὲ ὠφέλησε Πλάτωνα ἡ κατ᾿ αὐτὸν παιδεία; ἢ τοὺς λοιποὺς φιλοσόφους τὰ δόγματα αὐτῶν; ἵνα μὴ τὸν ἀριθμὸν αὐτῶν καταλέγω πολλῶν ὄντων. ταῦτα δέ φαμεν εἰς τὸ ἐπιδεῖξαι τὴν ἀνωφελῆ καὶ ἄθεον διάνοιαν αὐτῶν.
Or their comedies to Menander and Aristophanes, and the other comedians? Or their histories to Herodotus and Thucydides? Or the shrines and the pillars of Hercules to Pythagoras, or the Cynic philosophy to Diogenes? What good did it do Epicurus to maintain that there is no providence; or Empedocles to teach atheism; or Socrates to swear by the dog, and the goose, and the plane-tree, and Aesculapius struck by lightning, and the demons whom he invoked? And why did he willingly die? What reward, or of what kind, did he expect to receive after death? What did Plato's system of culture profit him? Or what benefit did the rest of the philosophers derive from their doctrines, not to enumerate the whole of them, since they are numerous? But these things we say, for the purpose of exhibiting their useless and godless opinions.
What good did their comedies do Menander and Aristophanes and the other comic writers? Or their histories do Herodotus and Thucydides? Or the sacred inner shrines and the pillars of Heracles do Pythagoras? Or Cynic philosophy do Diogenes? What good did it do Epicurus to teach that there is no providence? Or Empedocles to teach godlessness? Or Socrates to swear by the dog, the goose, the plane tree, and Asclepius who was struck by lightning, and by the demons he used to call on? Why did he even die willingly? What reward, and of what kind, did he hope to receive after death? What good did his kind of education do Plato? Or their doctrines do the other philosophers? I will not list them all, for they are many. We say these things to show how useless and godless their thinking is.
Translator’s note. In Plato’s dialogues Socrates swears “by the dog” and, in the Phaedrus, “by this plane tree.” Myth said Zeus killed Asclepius with a thunderbolt. “Demons” renders daimonia. Socrates spoke of a divine sign or “daimonion” that guided him, and Theophilus treats this as demonic.
Δόξης γὰρ κενῆς καὶ ματαίου πάντες οὗτοι ἐρασθέντες, οὔτε αὐτοὶ τὸ ἀληθὲς ἔγνωσαν, οὔτε μὴν ἄλλους ἐπὶ τὴν ἀλήθειαν προετρέψαντο. καὶ γὰρ ἃ ἔφασαν αὐτὰ ἐλέγχει αὐτοὺς, ᾗ ἀσύμφωνα εἰρήκασι· καὶ τὰ ἴδια δόγματα οἱ πλείους αὐτῶν κατέλυσαν. οὐ γὰρ ἀλλήλους μόνον ἀνέτρεψαν, ἀλλ᾿ ἤδη τινὲς καὶ τὰ ἑαυτῶν δόγματα ἄκυρα ἐποίησαν, ὥστε ἡ δόξα αὐτῶν εἰς ἀτιμίαν καὶ μωρίαν ἐχώρησεν· ὑπὸ γὰρ τῶν συνετῶν καταγινώσκονται. ἤτοι γὰρ περὶ θεῶν ἔφασαν, καὶ αὐτοὶ ὕστερον ἀθεότητα ἐδίδαξαν· ἢ εἰ καὶ περὶ κόσμου γενέσεως, ἔσχατον αὐτοματισμὸν εἶπον εἶναι τῶν πάντων. ἀλλὰ καὶ περὶ προνοίας λέγοντες, πάλιν ἀπρονόητον εἶναι κόσμον ἐδογμάτισαν. τί δ᾿ οὐχὶ καὶ περὶ σεμνότητος πειρώμενοι γράφειν, ἀσελγείας καὶ πορνείας καὶ μοιχείας ἐδίδαξαν ἐπιτελεῖσθαι, ἔτι μὴν καὶ τὰς στυγητὰς ἀῤῥητοποιΐας εἰσηγήσαντο.
Their Contradictions.For all these, having fallen in love with vain and empty reputation, neither themselves knew the truth, nor guided others to the truth: for the things which they said themselves convict them of speaking inconsistently; and most of them demolished their own doctrines. For not only did they refute one another, but some, too, even stultified their own teachings; so that their reputation has issued in shame and folly, for they are condemned by men of understanding. For either they made assertions concerning the gods, and afterwards taught that there was no god; or if they spoke even of the creation of the world, they finally said that all things were produced spontaneously. Yea, and even speaking of providence, they taught again that the world was not ruled by providence. But what? Did they not, when they essayed to write even of honourable conduct, teach the perpetration of lasciviousness, and fornication, and adultery; and did they not introduce hateful and unutterable wickedness?
All of these men were in love with empty and worthless glory. They neither knew the truth themselves nor urged others toward it. Their own statements prove them wrong, since they said things that do not agree, and most of them tore down their own doctrines. They not only overturned one another; some even made their own teachings void. So their glory ended in dishonor and folly, for sensible people condemn them. Either they spoke about gods and afterward taught that there are no gods, or they spoke about the origin of the world and ended by saying that everything came about by chance. Even when they spoke about providence, they went on to teach that the world has no providence. And what of this? When they tried to write about decency, they taught that licentiousness, fornication and adultery should be practiced, and they even introduced detestable and unspeakable practices.
Translator’s note. “Unspeakable practices” renders a Greek word meaning literally “doing unspeakable things,” a euphemism for shameful sexual acts.
καὶ πρώτους γε τοὺς θεοὺς αὐτῶν κηρύσσουσιν ἐν ἀῤῥήτοις μίξεσι συγγίνεσθαι, ἔν τε ἀθέσμοις βρώσεσι. τίς γὰρ οὐκ ᾄδει Κρόνον τεκνοφάγον· Δία δὲ τὸν παῖδα αὐτοῦ τὴν Μῆτιν καταπίνειν, καὶ δεῖπνα μιαρὰ τοῖς θεοῖς ἑτοιμάζειν· ἔνθα καὶ χωλὸν Ἠφαιστόν τινα χαλκέα φασὶ διακονεῖν αὐτοῖς. τήν τε Ἥραν ἰδίαν ἀδελφὴν μὴ μόνον τὸν Δία γαμεῖν, ἀλλὰ καὶ διὰ στόματος ἀνάγνου ἀῤῥητοποιεῖν. τάς τε λοιπὰς περὶ αὐτοῦ πράξεις, ὁπόσας ᾄδουσιν οἱ ποιηταὶ, εἰκὸς ἐπίστασαι. τί μοι λοιπὸν καταλέγειν τὰ περὶ Ποσειδῶνος, καὶ Ἀπόλλωνος, ἢ Διονύσου, καὶ Ἡρακλέους, Ἀθηνᾶς τῆς φιλοκόλπου, καὶ Ἀφροδίτης τῆς ἀναισχύντου, ἀκριβέστερον πεποιηκότων ἡμῶν ἐν ἑτέρῳ τὸν περὶ αὐτῶν λόγον.
And they proclaim that their gods took the lead in committing unutterable acts of adultery, and in monstrous banquets. For who does not sing Saturn devouring his own children, and Jove his son gulping down Metis, and preparing for the gods a horrible feast, at which also they say that Vulcan, a lame blacksmith, did the waiting; and how Jove not only married Juno, his own sister, but also with foul mouth did abominable wickedness? And the rest of his deeds, as many as the poets sing, it is likely you are acquainted with. Why need I further recount the deeds of Neptune and Apollo, or Bacchus and Hercules, of the bosom-loving Minerva, and the shameless Venus, since in another place we have given a more accurate account of these?
They proclaim that their own gods were the first to engage in unspeakable unions and in lawless meals. For who does not sing of Kronos eating his children? Or of Zeus, his son, swallowing Metis and preparing foul feasts for the gods, where they say a lame blacksmith, Hephaestus, waited on them? They say that Zeus not only married his own sister Hera, but also did unspeakable things with an impure mouth. As for the rest of his deeds, all that the poets sing, you probably know them. Why should I go on to list the stories about Poseidon, Apollo, Dionysus and Heracles, about bosom-loving Athena and shameless Aphrodite? We have given a more careful account of them elsewhere.
Translator’s note. “Bosom-loving” (philokolpos) is an unusual, mocking epithet for Athena, and its exact point is unclear.
Οὐδὲ γὰρ ἐχρῆν ἡμᾶς ταῦτα ἀνασκευάζειν, εἰ μὴ ὅτι σὲ θεωρῶ νυνὶ διστάζοντα περὶ τὸν λόγον τῆς ἀληθείας. φρόνιμος γὰρ ὢν ἡδέως μωρῶν ἀνέχῃ. ἐπείτοι οὐκ ἂν ἐκινήθης ὑπὸ ἀνοήτων ἀνθρώπων κενοῖς λόγοις ἀπάγεσθαι, καὶ φήμῃ πείθεσθαι προκατεσχηκυίῃ, στομάτων ἀθέων ψευδῶς συκοφαντούντων ἡμᾶς, τοὺς θεοσεβεῖς καὶ Χριστιανοὺς καλουμένους, φασκόντων ὡς κοινὰς ἁπάντων οὔσας τὰς γυναῖκας ἡμῶν, καὶ διαφόρῳ μίξει ξυνόντας, ἔτι μὴν καὶ ταῖς ἰδίαις ἀδελφαῖς συμμίγνυσθαι, καὶ τὸ ἀθεώτατον καὶ ὠμότατον, πασῶν σαρκῶν ἀνθρωπίνων ἐφάπτεσθαι ἡμᾶς. ἀλλὰ καὶ ὡς προσφάτου ὁδεύοντος τοῦ καθ᾿ ἡμᾶς λόγου, καὶ μηδὲν ἔχειν ἡμᾶς λέγειν εἰς ἀπόδειξιν ἀληθείας τῆς καθ᾿ ἡμᾶς, καὶ διδασκαλίας· μωρίαν δὲ εἶναι τὸν λόγον ἡμῶν φασίν. ἐγὼ μὲν οὖν θαυμάζω μάλιστα ἐπὶ σοὶ, ὃς ἐν μὲν τοῖς λοιποῖς γενόμενος σπουδαῖος, καὶ ἐκζητητὴς ἁπάντων πραγμάτων, ἀμελέστερον ἡμῶν ἀκούεις. εἰ γάρ σοι δυνατὸν, καὶ νύκτωρ οὐκ ὤκνεις διατρίβειν ἐν ταῖς βιβλιοθήκαις.
How Autolycus Had Been Misled by False Accusations Against the Christians.Nor indeed was there any necessity for my refuting these, except that I see you still in dubiety about the word of the truth. For though yourself prudent, you endure fools gladly. Otherwise you would not have been moved by senseless men to yield yourself to empty words, and to give credit to the prevalent rumor wherewith godless lips falsely accuse us, who are worshippers of God, and are called Christians, alleging that the wives of us all are held in common and made promiscuous use of; and that we even commit incest with our own sisters, and, what is most impious and barbarous of all, that we eat human flesh. But further, they say that our doctrine has but recently come to light, and that we have nothing to allege in proof of what we receive as truth, nor of our teaching, but that our doctrine is foolishness. I wonder, then, chiefly that you, who in other matters are studious, and a scrutinizer of all things, give but a careless hearing to us. For, if it were possible for you, you would not grudge to spend the night in the libraries
There would have been no need for me to refute these things, except that I see you still hesitating about the word of truth. You are a sensible man, yet you put up gladly with fools. Otherwise you would never have let senseless men lead you away with empty words, or believed a rumor that had already taken hold. Godless mouths falsely slander us, who worship God and are called Christians. They say that our wives are shared among us all and that we have promiscuous intercourse. They say that we even sleep with our own sisters. And, the most godless and savage charge of all, they say that we eat human flesh. They also say that our teaching has appeared only recently, that we have nothing to offer as proof that what we teach is true, and that our message is foolishness. I am especially surprised at you. In other matters you are diligent and look into everything, yet you listen to us rather carelessly. When you could, you did not hesitate to spend even the night in the libraries.
Translator’s note. The older English renders the last clause as a conditional (“you would not grudge”). The Greek has no ἄν, so it can also be read as a statement of Autolycus’s habit: “when it was possible, you did not shrink from spending even nights in the libraries.”
Scripture: 2 Corinthians 11:19
Ἐπειδὴ οὖν πολλὰ ἀνέγνως, τί σοι ἔδοξε τὰ Ζήνωνος, ἢ τὰ Διογένους, καὶ Κλεάνθους, ὁπόσα περιέχουσιν αἱ βίβλοι αὐτῶν, διδάσκουσαι ἀνθρωποβορίας, πατέρας μὲν ἀπὸ ἰδίων τέκνων ἕψεσθαι καὶ βιβρώσκεσθαι, καὶ εἴ τις οὐ βούλοιτο ἢ μέλος τι τῆς μυσερᾶς τροφῆς ἀποῤῥίψειεν, αὐτὸν κατεσθίεσθαι τὸν μὴ φάγοντα. πρὸς τούτοις ἀθεωτέρα τις φωνὴ εὑρίσκεται, ἡ τοῦ Διογένους, διδάσκοντος τὰ τέκνα τοὺς ἑαυτῶν γονεῖς εἰς θυσίαν ἄγειν, καὶ τούτους κατεσθίειν. τί δ᾿ οὐχὶ καὶ Ἡρόδοτος ὁ ἱστοριογράφος μυθεύει τὸν Καμβύσην τὰ τοῦ Ἁρπάγου τέκνα σφάξαντα καὶ ἑψήσαντα παρατεθεικέναι τῷ πατρὶ βοράν. ἔτι δὲ καὶ παρὰ Ἰνδοῖς μυθεύει κατεσθίεσθαι τοὺς πατέρας ὑπὸ τῶν ἰδίων τέκνων. ὦ τῆς ἀθέου διδασκαλίας τῶν τὰ τοιαῦτα ἀναγραψάντων, μᾶλλον δὲ διδαξάντων· ὦ τῆς ἀσεβείας καὶ ἀθεότητος αὐτῶν· ὦ τῆς διανοίας τῶν οὕτως ἀκριβῶς φιλοσοφησάντων καὶ φιλοσοφίαν ἐπαγγελλομένων. οἱ γὰρ ταῦτα δογματίσαντες τὸν κόσμον ἀσεβείας ἐνέπλησαν.
Philosophers Inculcate Cannibalism.Since, then, you have read much, what is your opinion of the precepts of Zeno, and Diogenes, and Cleanthes, which their books contain, inculcating the eating of human flesh: that fathers be cooked and eaten by their own children; and that if any one refuse or reject a part of this infamous food, he himself be devoured who will riot eat? An utterance even more godless than these is found,-that, namely, of Diogenes, who teaches children to bring their own parents in sacrifice, and devour them. And does not the historian Herodotus narrate that Cambyses, when he had slaughtered the children of Harpagus, cooked them also, and set them as a meal before their father? And, still further, he narrates that among the Indians the parents are eaten by their own children. Oh! the godless teaching of those who recorded, yea, rather, inculcated such things! Oh! their wickedness and godlessness! Oh! the conception of those who thus accurately philosophized, and profess philosophy! For they who taught these doctrines have filled the world with iniquity.
Since you have read so much, what do you think of the writings of Zeno, Diogenes and Cleanthes? Their books teach cannibalism. They say fathers should be boiled and eaten by their own children. They say that if anyone is unwilling, or throws away any part of this foul food, he who did not eat should himself be eaten. Even more godless is the saying of Diogenes, who teaches that children should bring their own parents to sacrifice and eat them. Does not the historian Herodotus also tell the story of Cambyses, who slaughtered the children of Harpagus, boiled them, and set them before their father as food? He also tells the story that among the Indians fathers are eaten by their own children. What godless teaching from those who wrote down such things, or rather taught them! What impiety and godlessness! What a mind they had, those who philosophized so precisely and who profess philosophy! For those who laid down such doctrines filled the world with impiety.
Translator’s note. In Herodotus (Histories 1.119) it is Astyages, king of the Medes, not Cambyses, who has Harpagus’s son killed and served to him. Theophilus seems to have confused the names. Herodotus does mention an Indian people who ate their dead fathers (Histories 3.38).
Καὶ γὰρ περὶ ἀθέσμου πράξεως σχέδον πᾶσι συμπεφώνηκε, τοῖς περὶ τὸν χόρον τῆς φιλοσοφίας πεπλανημένοις. καὶ πρῶτός γε Πλάτων, ὁ δοκῶν ἐν αὐτοῖς σεμνότερον πεφιλοσοφηκέναι, διαῤῥήδην ἐν τῇ πρώτῃ βίβλῳ τῶν πολιτειῶν ἐπιγραφομένῃ, τρόπῳ τινὶ νομοθετεῖ εἶναι κοινὰς ἁπάντων τὰς γυναῖκας, χρώμενος παραδείγματι τῷ Διὸς, καὶ Κρητῶν νομοθέτῃ, ὅπως διὰ προφάσεως παιδοποιΐα πολλὴ γίνηται ἐκ τῶν τοιούτων, καὶ ὡς δῆθεν τοὺς λυπουμένους διὰ τοιούτων ὁμιλιῶν χρὴ παραμυθεῖσθαι. Ἐπίκουρος δὲ καὶ αὐτὸς σὺν τῷ ἀθεότητα διδάσκειν, συμβουλεύει καὶ μητράσι καὶ ἀδελφαῖς συμμίγνυσθαι, καὶ πέρα τῶν νόμων τῶν τοῦτο κωλυόντων· ὁ γὰρ Σόλων καὶ περὶ τούτου σαφῶς ἐνομοθέτησεν, ὅπως ἑκ τοῦ γήμαντος οἱ παῖδες νομίμως γίνωνται, πρὸς τὸ μὴ ἐκ μοιχείας τοὺς γεννωμένους εἶναι, ἵνα μὴ τὸν οὐκ ὄντα πατέρα τιμήσῃ τις ὡς πατέρα, ἢ τὸν ὄντως πατέρα ἀτιμάσῃ τις, ἀγνοῶν ὡς μὴ πατέρα.
Other Opinions of the Philosophers.And regarding lawless conduct, those who have blindly wandered into the choir of philosophy have, almost to a man, spoken with one voice. Certainly Plato, to mention him first who seems to have been the most respectable philosopher among them, expressly, as it were, legislates in his first book, entitled The Republic, that the wives of all be common, using the precedent of the son of Jupiter and the lawgiver of the Cretans, in order that under this pretext there might be an abundant offspring from the best persons, and that those who were worn with toil might be comforted by such intercourse. And Epicurus himself, too, as well as teaching atheism, teaches along with it incest with mothers and sisters, and this in transgression of the laws which forbid it; for Solon distinctly legislated regarding this, in order that from a married parent children might lawfully spring, that they might not be born of adultery, so that no one should honour as his father him who was not his father, or dishonour him who was really his father, through ignorance that he was so.
Indeed, nearly all who have wandered astray in the chorus of philosophy agree with one another about lawless conduct. Plato comes first, the one who seems to have philosophized most respectably among them. In the first book of his work called the *Republic* he plainly lays down, in a certain way, that the wives of all men should be held in common. He uses as his example the son of Zeus who was lawgiver of the Cretans. His pretext is that many children would be born from such unions, and that those who are grieving should supposedly be comforted by such relations. Epicurus, besides teaching atheism, also advises men to have intercourse with their mothers and sisters, going beyond the laws that forbid it. For Solon clearly legislated about this, so that children would be born lawfully of the man who married their mother and not of adultery. Then no one would honor as father one who is not his father, or dishonor the man who really is his father because he does not know that he is.
Translator’s note. Where the older English has “from the best persons,” the Greek says only “from such” unions. Where it has “worn with toil,” the Greek word means “grieving.”
ὁπόσα τε οἱ λοιποὶ νόμοι κωλύουσι Ῥωμαίων τε καὶ Ἑλλήνων τὰ τοιαῦτα πράσσεσθαι. πρὸς τί οὖν Ἐπίκουρος καὶ οἱ Στωϊκοὶ δογματίζουσιν ἀδελφοκοιτίας καὶ ἀῤῥενοβασίας ἐπιτελεῖσθαι, ἐξ ὧν διδασκαλιῶν μεστὰς βιβλιοθήκας πεποιήκασιν, εἰς τὸ ἐκ παίδων μανθάνειν τὴν ἄθεσμον κοινωνίαν; καὶ τί μοι λοιπὸν κατατρίβεσθαι περὶ αὐτῶν, ὅπου γε καὶ περὶ τῶν θεῶν παρ᾿ αὐτοῖς λεγομένων τὰ ὅμοια κατηγγέλκασι;
And these things the other laws of the Romans and Greeks also prohibit. Why, then, do Epicurus and the Stoics teach incest and sodomy, with which doctrines they have filled libraries, so that from boyhood this lawless intercourse is learned? And why should I further spend time on them, since even of those they call gods they relate similar things?
The other laws of the Romans and Greeks also forbid such things to be done. Why, then, do Epicurus and the Stoics teach that intercourse with sisters and sex between men should be practiced? They have filled libraries with these teachings, so that from boyhood people learn this lawless union. And why should I go on wasting time over them, when they have proclaimed the same sort of things even about the gods they speak of?
Θεοὺς γὰρ φήσαντες εἶναι, πάλιν εἰς οὐδὲν αὐτοὺς ἡγήσαντο. οἱ μὲν γὰρ ἐξ ἀτόμων αὐτοὺς ἔφασαν συνεστάναι. οἱ δὲ αὖ χωρεῖν εἰς ἀτόμους, καὶ μηδὲν πλεῖον ἀνθρώπων δύνασθαι τοὺς θεούς φασι. Πλάτων δὲ θεοὺς εἰπὼν εἶναι, ὑλικοὺς αὐτοὺς βούλεται συνιστᾷν. Πυθαγόρας δὲ τοσαῦτα μοχθήσας περὶ θεῶν, καὶ τὴν ἄνω κάτω πορείαν ποιησάμενος, ἔσχατον ὁρίζει φύσιν, καὶ αὐτοματισμὸν εἶναί φησι τῶν πάντων, καὶ θεοὺς ἀνθρώπων μηδὲν φροντίζειν. ὁπόσα τε Κλιτόμαχος ὁ Ἀκαδημαϊκὸς περὶ ἀθεότητος εἰσηγήσατο. τί δ᾿ οὐχὶ καὶ Κριτίας, καὶ Πρωταγόρας ὁ Ἀβδηρίτης λέγων· εἴτε γὰρ εἰσὶ θεοὶ, οὐ δύναμαι περὶ αὐτῶν λέγειν, οὔτε ὁποῖοί εἰσι δηλῶσαι. πολλὰ γάρ ἐστι τὰ κωλύοντά με. τὰ γὰρ περὶ Εὐημέρου τοῦ ἀθεωτάτου περισσὸν ἡμῖν καὶ λέγειν.
Varying Doctrine Concerning the Gods.For after they had said that these are gods, they again made them of no account. For some said that they were composed of atoms; and others, again, that they eventuate in atoms; and they say that the gods have no more power than men. Plato, too, though he says these are gods, would have them composed of matter. And Pythagoras, after he had made such a toil and moil about the gods, and travelled up and down [for information], at last determines that all things are produced naturally and spontaneously, and that the gods care nothing for men. And how many atheistic opinions Clitomachus the academician introduced, [I need not recount. And did not Critias and Protagoras of Abdera say, "For whether the gods exist, I am not able to affirm concerning them, nor to explain of what nature they are; for there are many things would prevent me"?
They said that there are gods, and then again they made them count for nothing. Some said the gods are made up of atoms. Others said that they dissolve into atoms and that the gods can do no more than men. Plato says there are gods, but wants to make them out of matter. Pythagoras toiled so much over the gods and went up and down on his journeys. In the end he settled on nature as the explanation of everything. He says that all things happen by chance, and that the gods take no thought for men. There is also all that Clitomachus the Academic introduced in favor of atheism. And what of Critias, and Protagoras of Abdera, who said, “Whether there are gods I cannot say, nor can I make clear what they are like. For there are many things that prevent me”? As for Euhemerus, the most godless of all, it is pointless for me even to speak of him.
Translator’s note. This picture of Pythagoras denying providence is Theophilus’s own. Other ancient sources do not usually describe Pythagoras this way.
πολλὰ γὰρ περὶ θεῶν τολμήσας φθέγξασθαι, ἔσχατον καὶ τὸ ἐξόλου μὴ εἶναι θεοὺς, ἀλλὰ τὰ πάντα αὐτοματισμῷ διοικεῖσθαι βούλεται. Πλάτων δὲ ὁ τοσαῦτα εἰπὼν περὶ μοναρχίας Θεοῦ καὶ ψυχῆς ἀνθρώπου, φάσκων ἀθάνατον εἶναι τὴν ψυχὴν, οὐκ αὐτὸς ὕστερον εὑρίσκεται ἐναντία ἑαυτῷ λέγων, τὰς μὲν ψυχὰς μετέρχεσθαι εἰς ἑτέρους ἀνθρώπους, ἐνίων δὲ καὶ εἰς ἄλογα ζῶα χωρεῖν; πῶς οὐ δεινὸν καὶ ἀθέμιτον δόγμα αὐτοῦ τοῖς γε νοῦν ἔχουσι φανήσεται, ἵνα ὅ ποτε ἄνθρωπος πάλιν ἔσται λύκος, ἢ κύων, ἢ ὄνος, ἢ ἄλλο τι ἄλογον κτῆνος; τούτῳ ἀκόλουθα καὶ Πυθαγόρας εὑρίσκεται φλυαρῶν, πρὸς τῷ καὶ πρόνοιαν ἐκκόπτειν. τίνι οὖν αὐτῶν πιστεύσωμεν; Φιλήμονι τῷ κωμικῷ λέγοντι· Οἱ γὰρ Θεὸν σέβοντες ἐλπίδας καλὰς Ἔχουσιν εἰς σωτηρίαν.
And to speak of the opinions of the most atheistical, Euhemerus, is superfluous, For having made many daring assertions concerning the gods, he at last would absolutely deny their existence, and have all things to be governed by self-regulated action. And Plato, who spoke so much of the unity of God and of the soul of man, asserting that the soul is immortal, is not he himself afterwards found, inconsistently with himself, to maintain that some souls pass into other men, and that others take their departure into irrational animals? How can his doctrine fail to seem dreadful and monstrous-to those at least who have any judgment-that he who was once a man shall afterwards be a wolf, or a dog, or an ass, or some other irrational brute? Pythagoras, too, is found venting similar nonsense, besides his demolishing providence. Which of them, then, shall we believe? Philemon, the comic poet, who says,- "Good hope have they who praise and serve the gods; " or those whom we have mentioned-Euhemerus, and Epicurus, and Pythagoras, and the others who deny that the gods are to be worshipped, and who abolish providence?
Euhemerus ventured to say many things about the gods, and in the end he wants there to be no gods at all, and all things to be governed by chance. As for Plato, he said so much about the single rule of God and about the human soul, claiming that the soul is immortal. Yet is he not later found contradicting himself, saying that some souls pass into other human beings, and that some go even into irrational animals? Will his teaching not seem terrible and unlawful to anyone with sense, that one who was once a man will again be a wolf, or a dog, or a donkey, or some other irrational beast? Pythagoras is found talking the same nonsense, and on top of that he cuts away providence. Which of them, then, shall we believe? Shall we believe the comic poet Philemon, who says: “Those who worship God have good hopes of salvation”?
ἢ οἷς προειρήκαμεν Εὐημέρῳ καὶ Ἐπικούρῳ καὶ Πυθαγόρᾳ, καὶ τοῖς λοιποῖς ἀρνουμένοις εἶναι θεοσέβειαν, καὶ πρόνοιαν ἀναιροῦσιν; περὶ μὲν οὖν Θεοῦ καὶ προνοίας Ἀρίστων ἔφη· Θάρσει, βοηθεῖν πᾶσι τοῖσιν ἀξίοις Εἴωθεν ὁ Θεός· τοῖς δὲ τοιούτοις σφόδρα. Εἰ μὴ πάρεσται προεδρία τις κειμένη Τοῖς ζῶσιν ὡς δεῖ, τί πλέον ἐστὶν εὐσεβεῖν; Εἴη γὰρ οὕτως, ἀλλὰ καὶ λίαν ὁρῶ Τοὺς εὐσεβῶς μὲν ἑλομένους διεξάγειν, Πράττοντας ἀτόπως· τοὺς δὲ μηδὲν ἕτερον ἢ Τὸ λυσιτελὲς καὶ τὸ κατ᾿ αὐτοὺς μόνον Ἐντιμοτέραν ἔχοντας ἡμῶν διάθεσιν Ἐπὶ τοῦ πάροντος. ἀλλὰ δεῖ πόῤῥω βλέπειν Καὶ τὴν ἁπάντων ἀναμένειν καταστροφήν. Οὐχ ὃν τρόπον γὰρ παρ᾿ ἐνίοις ἴσχυκέ τις Δόξα κακοήθης τῷ βίῳ τ᾿ ἀνωφελὴς, Φορά τίς ἐστ᾿ αὐτόματος, ἣ βραβεύεται Ὡς ἔτυχε πάντα.
Concerning God and providence, Ariston said:- "Be of good courage: God will still preserve And greatly help all those who so deserve. If no promotion waits on faithful men, Say what advantage goodness offers then. 'Tis granted-yet I often see the just Faring but ill, from ev'ry honour thrust; While they whose own advancement is their aim, Oft in this present life have all they claim. But we must look beyond, and wait the end, That consummation to which all things tend. 'Tis not, as vain and wicked men have said, By an unbridled destiny we're led: It is not blinded chance that rules the world, Nor uncontrolled are all things onward hurled.
Or shall we believe those we mentioned earlier, Euhemerus, Epicurus and Pythagoras, and the rest who deny that there is any reverence for God and who do away with providence? About God and providence, Ariston said: “Take heart. God is accustomed to help all who are worthy, and especially such people. If there is no place of honor set aside for those who live as they ought, what is the gain in being godly? Suppose that is so. But I see very often that those who have chosen to live devoutly fare badly, while those who care for nothing but profit and their own interest are held in higher esteem than we are, for the present. But we must look far ahead and wait for the final outcome of everything. For it is not as some have come to think, with a wicked opinion that does no good for life, that there is some automatic drift, which settles everything as chance would have it.”
Translator’s note. The lines seem to come from a comedy. The poet named Ariston is otherwise little known.
ταῦτα γὰρ κρίνουσ᾿ ἔχειν Ἐφόδια πρὸς τὸν ἴδιον οἱ φαῦλοι τρόπον. Ἔστιν δὲ καὶ τοῖς ζῶσιν ὁσίως προεδρία, Καὶ τοῖς πονηροῖς ὡς προσῆκ᾿ ἐπιτιμία. Χωρὶς προνοίας γίνεται γὰρ οὐδὲ ἕν. ὁπόσα τε καὶ ἄλλοι, καὶ σχέδον γε οἱ πλείους εἶπον περὶ Θεοῦ καὶ προνοίας, ὁρᾷν ἐστὶ πῶς ἀνακόλουθα ἀλλήλοις ἔφασαν. οἱ μὲν γὰρ τὸ ἐξ ὅλου Θεὸν καὶ πρόνοιαν εἶναι ἀνεῖλον· οἱ δ᾿ αὖ συνέστησαν Θεὸν καὶ πάντα προνοίᾳ διοικεῖσθαι ὡμολόγησαν. τὸν οὖν συνετὸν ἀκροατὴν καὶ ἀναγινώσκοντα προσέχειν ἀκριβῶς τοῖς λεγομένοις δεῖ· καθὼς καὶ ὁ Σίμυλος ἔφη· Κοινῶς ποιητὰς ἔθος ἐστὶ καλεῖν Καὶ τοὺς περιττοὺς τῇ φύσει καὶ τοὺς καλούς. Ἔδει δὲ κρίνειν. καθάπερ καὶ ὁ Φιλήμων· Χαλεπὸν ἀκροατὴς ἀσύνετος καθημένος. Ὑπὸ γὰρ ἀνοίας οὐχ ἑαυτὸν μέμφεται. χρὴ οὖν προσέχειν, καὶ νοεῖν τὰ λεγόμενα, κριτικῶς ἐξετάζοντα τὰ ὑπὸ τῶν φιλοσόφων καὶ τῶν λοιπῶν ποιητῶν εἰρημένα.
The wicked blinds himself with this belief; But be ye sure, of all rewards, the chief Is still reserved for those who holy live; And Providence to wicked men will give Only the just reward which is their meed, And fitting punishment for each bad deed. And one can see how inconsistent with each other are the things which others, and indeed almost the majority, have said about God and providence. For some have absolutely cancelled God and providence; and others, again, have affirmed God, and have avowed that all things are governed by providence. The intelligent hearer and reader must therefore give minute attention to their expressions; as also Simylus said: "It is the custom of the poets to name by a common designation the surpassingly wicked and the excellent; we therefore must discriminate. As also Philemon says: "A senseless man who sits and merely hears is a troublesome feature; for he does not blame himself, so foolish is he. We must then give attention, and consider what is said, critically inquiring into what has been uttered by the philosophers and the poets.
“For the wicked judge that these ideas give them a ready support for their own way of life. But there is an honored place for those who live in holiness, and for the wicked a fitting penalty. For nothing at all happens without providence.” Others too, indeed most of them, have said many things about God and providence, and you can see how inconsistent they are with one another. Some did away with God and providence altogether. Others affirmed God and agreed that all things are governed by providence. So the sensible hearer and reader must pay close attention to what is said. Simylus put it this way: “It is the custom to give the common name of poets both to those who are exceptional by nature and to those who are good. But one ought to judge between them.” Philemon likewise said: “A senseless listener sitting there is a hard thing, for in his folly he does not blame himself.” So one must pay attention and understand what is said, examining critically what the philosophers and the other poets have declared.
Ἀρνούμενοι γὰρ θεοὺς εἶναι, πάλιν ὁμολογοῦσιν αὐτοὶ, καὶ τούτους πράξεις ἀθέσμους ἐπιτελεῖν ἔφασαν. καὶ πρώτου γε τοῦ Διὸς οἱ ποιηταὶ εὐφωνότερον ᾄδουσι τὰς χαλεπὰς πράξεις. Χρύσιππος δὲ ὁ πολλὰ φλυαρήσας, πῶς οὐχὶ εὑρίσκεται σημαίνων τὴν Ἥραν στόματι μιαρῷ συγγίνεσθαι τῷ Διΐ; τί γάρ μοι καταλέγειν τὰς ἀσελγείας τῆς μητρὸς θεῶν λεγομένης; ἢ Διὸς τοῦ Λατεαρίου διψῶντος αἵματος ἀνθρωπείου; ἢ Ἀττοῦ τοῦ ἀποκοπτομένου· ἢ ὅτι ὁ Ζεὺς ὁ καλούμενος τραγῳδὸς κατακλύσας τὴν ἑαυτοῦ χεῖρα, ὥς φασι, νῦν παρὰ Ῥωμαίοις θεὸς τιμᾶται; σιγῶ τὰ Ἀντινόου τεμένη, καὶ τὰ τῶν λοιπῶν καλουμένων θεῶν. καὶ γὰρ ἱστορούμενα τοῖς συνετοῖς καταγέλωτα φέρει. ἤτοι οὖν περὶ ἀθεότητος αὐτοὶ ὑπὸ τῶν ἰδίων δογμάτων ἐλέγχονται οἱ τὰ τοιαῦτα φιλοσοφήσαντες, ἢ καὶ περὶ πολυμιξίας καὶ ἀθέσμου κοινωνίας. ἔτι μὴν καὶ ἀνθρωποβορία παρ᾿ αὐτοῖς εὑρίσκεται, δι᾿ ὧν συνέγραψαν γραφῶν, καὶ πρώτους γε οὓς τετιμήκασι θεοὺς, ταῦτα πεπραχότας ἀναγράφουσιν.
Wickedness Attributed to the Gods by Heathen Writers.For, denying that there are gods, they again acknowledge their existence, and they said they committed grossly wicked deeds. And, first, of Jove the poets euphoniously sing the wicked actions. And Chrysippus, who talked a deal of nonsense, is he not found publishing that Juno had the foulest intercourse with Jupiter? For why should I recount the impurities of the so-called mother of the gods, or of Jupiter Latiaris thirsting for human blood, or the castrated Attis; or of Jupiter, surnamed Tragedian, and how he defiled himself, as they say, and now is worshipped among the Romans as a god? I am silent about the temples of Antinous, and of the others whom you call gods. For when related to sensible persons, they excite laughter. They who elaborated such a philosophy regarding either the non-existence of God, or promiscuous intercourse and beastly concubinage, are themselves condemned by their own teachings. Moreover, we find from the writings they composed that the eating of human flesh was received among them; and they record that those whom they honour as gods were the first to do these things.
For while they deny that there are gods, they turn around and admit it, and say that these gods commit lawless acts. First of all, the poets sing the wicked deeds of Zeus in rather pleasing verse. And Chrysippus, who talked so much nonsense, is he not found suggesting that Hera did a foul thing with her mouth in her relations with Zeus? Why should I list the debaucheries of the one called the mother of the gods? Or of Zeus Latiaris, thirsty for human blood? Or of Attis, who was castrated? Or tell how the Zeus called “the Tragedian,” who, as they say, drenched his own hand, is now honored as a god among the Romans? I say nothing of the shrines of Antinous and of the others who are called gods. When these things are told to sensible people, they only bring laughter. So those who teach such philosophy are convicted by their own teachings, either of atheism or of promiscuity and lawless intercourse. Moreover, cannibalism is also found among them, in the writings they composed, and they record that the very gods they honored were the first to do these things.
Translator’s note. Antinous was the young favorite of the emperor Hadrian. After he drowned in the Nile, he was declared a god.
Ἡμεῖς δὲ καὶ Θεὸν ὁμολογοῦμεν, ἀλλ᾿ ἕνα, τὸν κτίστην καὶ ποιητὴν καὶ δημιουργὸν τοῦδε τοῦ παντὸς, καὶ προνοίᾳ τὰ πάντα διοικεῖσθαι ἐπιστάμεθαι, ἀλλ᾿ ὑπ᾿ αὐτοῦ μόνου· καὶ νόμον ἅγιον μεμαθήκαμεν· ἀλλὰ νομοθέτην ἔχομεν τὸν ὄντως Θεὸν, ὃς διδάσκει ἡμᾶς δικαιοπραγεῖν καὶ εὐσεβεῖν καὶ καλοποιεῖν. καὶ περὶ μὲν εὐσεβείας λέγει· οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ ἄνω, ἢ ὅσα ἐν τῇ γῇ κάτω, ἢ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς· οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις αὐτοῖς. ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου. περὶ δὲ τοῦ καλοποιεῖν ἔφη· τίμα τὸν πατέρα σοῦ, καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται, καὶ ἵνα μακροχρόνιος ἔσῃ ἐπὶ τῆς γῆς, ἧς ἐγὼ δίδωμί σοι Κύριος ὁ Θεός.
Christian Doctrine of God and His Law.Now we also confess that God exists, but that He is one, the creator, and maker, and fashioner of this universe; and we know that all things are arranged by His providence, but by Him alone. And we have learned a holy law; but we have as lawgiver Him who is really God, who teaches us to act righteously, and to be pious, and to do good. And concerning piety He says, "Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I am the Lord thy God. And of doing good He said: "Honour thy father and thy mother; that it may be well with thee, and that thy days may be long in the land which I the Lord God give thee.
We also confess God, but one God, the Creator, Maker and Fashioner of this whole universe. We know that all things are governed by providence, but by Him alone. We have also learned a holy law, but the lawgiver we have is the One who truly is God. He teaches us to act justly, to be godly, and to do good. About godliness He says: “You shall have no other gods besides me. You shall not make for yourself an idol, or a likeness of anything that is in heaven above, or on the earth below, or in the waters beneath the earth. You shall not bow down to them or serve them. For I am the Lord your God.” About doing good He said: “Honor your father and your mother, so that it may go well with you, and so that you may live long on the land that I, the Lord God, give you.”
Translator’s note. Theophilus is quoting the Ten Commandments (Exodus 20:3–5, 12; compare Deuteronomy 5) somewhat freely from the Greek Old Testament. This is translated from his Greek, not from an English Bible.
Scripture: Exodus 20:3-5; Exodus 20:12
ἔτι περὶ δικαιοσύνης· οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ, οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου, οὐκ ἐπιθυμήσεις τὴν οἰκίαν αὐτοῦ, οὐδὲ τὸν ἀγρὸν αὐτοῦ, οὐδὲ τὸν παῖδα αὐτοῦ οὐδὲ τὴν παιδίσκην αὐτοῦ, οὐδὲ τοῦ βοὸς αὐτοῦ, οὐδὲ τοῦ ὑποζυγίου αὐτοῦ, οὐδὲ παντὸς κτήνους αὐτοῦ, οὐδὲ ὅσα ἐστὶ τῷ πλησίον σου. οὐ διαστρέψεις κρίμα πένητος ἐν κρίσει αὐτοῦ. ἀπὸ παντὸς ῥήματος ἀδίκου διαποστήσῃ. ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς. οὐ δικαιώσεις τὸν ἀσεβῆ. καὶ δῶρα οὐ λήψῃ. τὰ γὰρ δῶρα ἀποτυφλοῖ ὀφθαλμοὺς βλεπόντων, καὶ λυμαίνεται ῥήματα δίκαια. τούτου μὲν οὖν τοῦ θείου νόμου διάκονος γεγένηται Μωσῆς, ὁ καὶ θεράπων τοῦ Θεοῦ, παντὶ μὲν τῷ κόσμῳ, παντελῶς δὲ τοῖς Ἑβραίοις τοῖς καὶ Ἰουδαίοις καλουμένοις, οὓς κατεδούλωσεν ἀρχῆθεν βασιλεὺς Αἰγύπτου, τυγχάνοντας σπέρμα δίκαιον ἀνδρῶν θεοσεβῶν καὶ ὁσίων, Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ, ὧν ὁ Θεὸς μνησθεὶς καὶ ποιήσας θαυμάσια καὶ τέρατα διὰ Μωσέως παράδοξα, ἐῤῥύσατο αὐτοὺς, καὶ ἐξήγαγεν ἐκ τῆς Αἰγύπτου, ἀγαγὼν αὐτοὺς διὰ τῆς ἐρήμου καλουμένης· οὓς καὶ ἀπεκατέστησεν εἰς τὴν Χαναναίαν γῆν, μετέπειτα Ἰουδαίαν ἐπικληθεῖσαν, καὶ νόμον παρέθετο, καὶ ἐδίδαξεν αὐτοὺς ταῦτα. τοῦ μὲν οὖν νόμου μεγάλου καὶ θαυμασίου πρὸς πᾶσαν δικαιοσύνην ὑπάρχοντος, δέκα κεφάλαια ἃ προειρήκαμεν τοιαῦτά ἐστιν.
Again, concerning righteousness: "Thou shalt not commit adultery. Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shalt not covet thy neighbour's wife, thou shalt not covet thy neighbour's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his beast of burden, nor any of his cattle, nor anything that is thy neighbour's. Thou shalt not wrest the judgment of the poor in his cause. From every unjust matter keep thee far. The innocent and righteous thou shalt not slay; thou shalt not justify the wicked; and thou shalt not take a gift, for gifts blind the eyes of them that see and pervert righteous words. Of this divine law, then, Moses, who also was God's servant, was made the minister both to all the world, and chiefly to the Hebrews, who were also called Jews, whom an Egyptian king had in ancient days enslaved, and who were the righteous seed of godly and holy men-Abraham, and Isaac, and Jacob. God, being mindful of them, and doing marvellous and strange miracles by the hand of Moses, delivered them, and led them out of Egypt, leading them through what is called the desert; whom He also settled again in the land of Canaan, which afterwards was called Judaea, and gave them a law, and taught them these things. Of this great and wonderful law, which tends to all righteousness, the ten heads are such as we have already rehearsed.
Again, concerning righteousness: “You shall not commit adultery. You shall not murder. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor’s wife. You shall not covet his house, or his field, or his servant, or his maidservant, or his ox, or his beast of burden, or any of his cattle, or anything that belongs to your neighbor. You shall not pervert the judgment of the poor man in his case. You shall keep yourself away from every unjust word. You shall not kill the innocent and righteous. You shall not acquit the ungodly. And you shall not take bribes, for bribes blind the eyes of those who see and ruin just words.” Moses, who was also God’s servant, became the minister of this divine law. He served the whole world, but above all the Hebrews, who are also called Jews. Long ago a king of Egypt had enslaved them. They were the righteous offspring of godly and holy men: Abraham, Isaac and Jacob. God remembered these men and worked wonders and extraordinary signs through Moses. He rescued their descendants and brought them out of Egypt, leading them through the place called the desert. He brought them back to the land of Canaan, which was afterward named Judea. He set a law before them and taught them these things. This law is great and wonderful for promoting all righteousness, and its ten main points are the ones we have stated above.
Translator’s note. Moses is called God’s “servant” (therapon) in Numbers 12:7, and Hebrews 3:5 echoes this. The Greek calls the Ten Commandments “ten heads” (kephalaia), meaning chief points.
Scripture: Exodus 20:13-17; Exodus 23:6-8; Deuteronomy 5:17-21
Ἐπειδὴ οὖν προσήλυτοι ἐγενήθησαν ἐν γῇ Αἰγύπτῳ, ὄντες τὸ γένος Ἑβραῖοι ἀπὸ γῆς τῆς Χαλδαϊκῆς· (κατ᾿ ἐκεῖνο καιροῦ λιμοῦ γενομένης ἀνάγκην ἔσχον μετελθεῖν εἰς Αἴγυπτον σιτίων ἐκεῖ πιπρασκομένων· ἔνθα καὶ χρόνῳ παρῴκησαν· ταῦτα δὲ αὐτοῖς συνέβη κατὰ προαναφώνησιν Θεοῦ·) παροικήσαντες οὖν ἐν Αἰγύπτῳ ἔτεσι τετρακοσίοις καὶ τριάκοντα, ἐν τῷ τὸν Μωσῆν μέλλειν ἐξάγειν αὐτοὺς εἰς τὴν ἔρημον, ὁ Θεὸς ἐδίδαξεν αὐτοὺς διὰ τοῦ νόμου λέγων· προσήλυτον οὐ θλίψετε. ὑμεῖς γὰρ οἴδατε τὴν ψυχὴν τοῦ προσηλύτου. αὐτοὶ γὰρ προσήλυτοι ἦτε ἐν τῇ γῇ Αἰγύπτῳ.
Of Humanity to Strangers.Since therefore they were strangers in the land of Egypt, being by birth Hebrews from the land of Chaldaea,-for at that time, there being a famine, they were obliged to migrate to Egypt for the sake of buying food there, I where also for a time they sojourned; and these things befell them in accordance with a prediction of God,-having sojourned, then, in Egypt for 430 years, when Moses was about to lead them out into the desert, God taught them by the law, saying, "Ye shall not afflict a stranger; for ye know the heart of a stranger: for yourselves were strangers in the land of Egypt."
Now they had become foreigners living in the land of Egypt, since they were Hebrews by race, from the land of the Chaldeans. At that time a famine came, and they were forced to move to Egypt because grain was being sold there. They stayed there for a time as foreign residents. All this happened to them according to what God had foretold. So after they had lived in Egypt for 430 years, when Moses was about to lead them out into the desert, God taught them through the law, saying: “You shall not oppress a foreigner, for you know the soul of a foreigner. You yourselves were foreigners in the land of Egypt.”
Translator’s note. God’s prediction is in Genesis 15:13. The 430 years come from Exodus 12:40, though the Greek Old Testament there counts the stay “in Egypt and in the land of Canaan.” The law quoted is Exodus 23:9.
Scripture: Exodus 23:9; Exodus 12:40
Τὸν μὲν οὖν νόμον τὸν ὑπὸ τοῦ Θεοῦ δεδομένον αὐτοῖς ἐν τῷ παραβῆναι τὸν λαὸν, ἀγαθὸς ὢν καὶ οἰκτίρμων ὁ Θεὸς, μὴ βουλόμενος διαφθεῖραι αὐτοὺς, πρὸς τῷ δεδωκέναι τὸν νόμον, ὕστερον δὲ καὶ προφήτας ἐξέπεμψεν αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν, πρὸς τὸ διδάσκειν καὶ ἀναμιμνήσκειν τὰ τοῦ νόμου αὐτοὺς, καὶ ἐπιστρέφειν εἰς μετάνοιαν, τοῦ μηκέτι ἁμαρτάνειν. εἰ δὲ ἐπιμένοιεν ἐν ταῖς φαύλαις πράξεσι, προανεφώνησεν ὑποχειρίους αὐτοὺς παραδοθῆναι πάσαις ταῖς βασιλείαις τῆς γῆς. καὶ ὅτι ταῦτα αὐτοῖς ἤδη ἀπέβη, φανερὸν μέν ἐστι. περὶ μὲν οὖν τῆς μετανοίας, Ἠσαΐας ὁ προφήτης κοινῶς μὲν πρὸς πάντας, διαῤῥήδην δὲ πρὸς τὸν λαὸν λέγει· ζητήσατε τὸν Κύριον καὶ ἐν τῷ εὑρίσκειν αὐτὸν ἐπικαλέσασθε· ἡνίκα δ᾿ ἂν ἐγγίζῃ ὑμῖν, ἀπολιπέτω ὁ ἀσεβὴς τὰς ὁδοὺς αὐτοῦ, καὶ ἀνὴρ ἄνομος τὰς βουλὰς αὐτοῦ, καὶ ἐπιστραφήτω ἐπὶ Κύριον τὸν Θεὸν αὐτοῦ, καὶ ἐλεηθήσεται, ὅτι ἐπιπολὺ ἀφήσει τὰς ἁμαρτίας ὑμῶν.
Of Repentance.And when the people transgressed the law which had been given to them by God, God being good and pitiful, unwilling to destroy them, in addition to His giving them the law, afterwards sent forth also prophets to them from among their brethren, to teach and remind them of the contents of the law, and to turn them to repentance, that they might sin no more. But if they persisted in their wicked deeds, He forewarned them that they should be delivered into subjection to all the kingdoms of the earth; and that this has already happened them is manifest. Concerning repentance, then, Isaiah the prophet, generally indeed to all, but expressly to the people, says: "Seek ye the Lord while He may be found, call ye upon Him while He is near: let the wicked forsake his ways, and the unrighteous man his thoughts: and let him return unto the Lord his God, and he will find mercy, for He will abundantly pardon.
When the people broke the law that God had given them, God, who is good and compassionate, did not want to destroy them. Besides giving the law, he later sent prophets to them from among their own brothers, to teach them, to remind them of what the law said, and to turn them back to repentance so that they would sin no more. But he warned beforehand that if they kept on in their evil practices, they would be handed over into the power of all the kingdoms of the earth. It is plain that this has already happened to them. Concerning repentance, the prophet Isaiah speaks to all people in general, but in particular to the people of Israel: “Seek the Lord, and call on him when you find him. And when he draws near to you, let the ungodly forsake his ways, and the lawless man his plans. Let him turn back to the Lord his God, and he will be shown mercy, because he will forgive your sins abundantly.”
Translator’s note. The quotation is Isaiah 55:6–7, given in Theophilus’s Greek wording.
Scripture: Isaiah 55:6-7
καὶ ἕτερος προφήτης Ἐζεκιήλ φησιν· ἐὰν ἀποστραφῇ ὁ ἄνομος ἀπὸ πασῶν τῶν ἀνομιῶν ὧν ἐποίησε, καὶ φυλάξῃ τὰς ἐντολάς μου, καὶ ποιήσῃ τὰ δικαιώματά μου, ζῶν ζήσεται, καὶ οὐ μὴ ἀποθάνῃ, πᾶσαι αἱ ἀδικίαι αὐτοῦ ἃς ἐποίησεν οὐ μὴ μνησθῶσιν, ἀλλὰ τῇ δικαιοσύνῃ ᾗ ἐποίησε ζήσεται, ὅτι οὐ βούλομαι τὸν θάνατον τοῦ ἀνόμου λέγει Κύριος, ἀλλ᾿ ἐπιστρέψαι ἀπὸ τῆς ὁδοῦ τῆς πονηρᾶς, καὶ ζῇν αὐτόν. πάλιν ὁ Ἠσαΐας· ἐπιστράφητε οἱ τὴν βαθεῖαν βουλὴν βουλευόμενοι καὶ ἄνομον, ἵνα σωθήσεσθε. καὶ ἕτερος Ἱερεμίας· ἐπιστράφητε ἐπὶ Κύριον τὸν θεὸν ὑμῶν, ὡς ὁ τρυγῶν ἐπὶ τὸν κάρτελλον αὐτοῦ, καὶ ἐλεηθήσεσθε. πολλὰ μὲν οὖν, μᾶλλον δὲ ἀναρίθμητά ἐστι τὰ ἐν ταῖς ἁγίαις γραφαῖς εἰρημένα περὶ μετανοίας, ἀεὶ τοῦ θεοῦ βουλομένου ἐπιστρέφειν τὸ γένος τῶν ἀνθρώπων ἀπὸ πασῶν τῶν ἁμαρτιῶν.
And another prophet, Ezekiel, says: "If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is right in My sight, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him; but in his righteousness that he hath done he shall live: for I desire not the death of the sinner, saith the Lord, but that he turn from his wicked way, and live. Again Isaiah: "Ye who take deep and wicked counsel, turn ye, that ye may be saved. And another prophet, Jeremiah: "Turn to the Lord your God, as a grape-gatherer to his basket, and ye shall find mercy. Many therefore, yea rather, countless are the sayings in the Holy Scriptures regarding repentance, God being always desirous that the race of men turn from all their sins.
Another prophet, Ezekiel, says: “If the lawless man turns away from all the lawless acts he has done, and keeps my commandments and does my righteous requirements, he shall surely live and shall not die. None of the wrongs he has done will be remembered. He will live by the righteousness he has done. For I do not desire the death of the lawless man, says the Lord, but that he turn from his evil way and live.” Isaiah again: “Turn back, you who plan deep and lawless schemes, so that you may be saved.” And another prophet, Jeremiah: “Turn back to the Lord your God, like a grape-gatherer to his basket, and you will be shown mercy.” There are many sayings in the holy Scriptures about repentance, or rather, they are countless, since God always wants the human race to turn away from all its sins.
Translator’s note. The “grape-gatherer to his basket” image comes from Jeremiah 6:9, which Hebrew-based English Bibles also have (“as a grapegatherer into the baskets”). Theophilus seems to have joined it to a call to “turn to the Lord your God.”
Scripture: Ezekiel 18:21-23; Isaiah 31:6; Jeremiah 6:9
Ἔτι μὴν καὶ περὶ δικαιοσύνης, ἧς ὁ νόμος εἴρηκεν, ἀκόλουθα εὑρίσκεται καὶ τὰ τῶν προφητῶν καὶ τὰ τῶν εὐαγγελίων ἔχειν, διὰ τὸ τοὺς πάντας πνευματοφόρους ἑνὶ πνεύματι θεοῦ λελαληκέναι. ὁ γοῦν Ἠσαΐας οὕτως ἔφη· ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν, μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ, καὶ δικαιώσατε χήραν. ἔτι ὁ αὐτὸς, διάλυε, φησὶ, πάντα σύνδεσμον ἀδικίας, λύε στραγγαλίας βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει, καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα, διάθρυπτε πεινῶντι τὸν ἄρτον σου, καὶ πτωχοὺς ἀστέγους εἰσάγαγε εἰς τὸν οἶκόν σου. ἐὰν ἴδῃς γυμνὸν περίβαλλε, καὶ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψῃ. τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἰάματά σου ταχὺ ἀνατελεῖ· καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη σου.
Of Righteousness.Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. Isaiah accordingly spoke thus: "Put away the evil of your doings from your souls; learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. And again the same prophet said: "Loose every band of wickedness, dissolve every oppressive contract, let the oppressed go free, and tear up every unrighteous bond. Deal out thy bread to the hungry, and bring the houseless poor to thy home. When thou seest the naked, cover him, and hide not thyself from thine own flesh. Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee.
Again, concerning the righteousness that the law spoke of, the writings of the prophets and of the Gospels are found to agree with it, because all of them were carriers of the Spirit and spoke by the one Spirit of God. Isaiah, for example, said: “Remove the evils from your souls. Learn to do good. Seek justice. Rescue the one who is wronged. Give judgment for the orphan, and do justice for the widow.” The same prophet also says: “Undo every bond of injustice. Loosen the knots of violent contracts. Send the broken away in freedom, and tear up every unjust written agreement. Break your bread for the hungry, and bring the homeless poor into your house. If you see someone naked, clothe him, and do not neglect your own relatives, your own family line. Then your light will break forth early, your healing will quickly spring up, and your righteousness will go before you.”
Translator’s note. The quotations are Isaiah 1:16–17 and 58:6–8. The older translation has “hide not thyself from thine own flesh.” Theophilus’s Greek says “do not overlook (or neglect) those of your own seed,” that is, your own kin. The older version also adds “of your doings” in the first quotation, which the Greek lacks.
Scripture: Isaiah 1:16-17; Isaiah 58:6-8
ὁμοίως καὶ Ἱερεμίας, στῆτε, φησὶν, ἐπὶ ταῖς ὁδοῖς, καὶ ἴδετε, καὶ ἐπερωτήσατε ποία ἐστὶν ἡ ὁδὸς Κυρίου τοῦ θεοῦ ἡμῶν ἡ ἀγαθὴ, καὶ βαδίζετε ἐν αὐτῇ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. κρίμα δίκαιον κρίνετε, ὅτι ἐν τούτοις ἐστὶ τὸ θέλημα Κυρίου τοῦ θεοῦ ὑμῶν. ὡσαύτως καὶ Ὠσηὲ λέγει· φυλάσσεσθε κρίμα, καὶ ἐγγίζετε πρὸς Κύριον τὸν θεὸν ὑμῶν, τὸν στερεώσαντα τὸν οὐρανὸν, καὶ κτίσαντα τὴν γῆν. καὶ ἕτερος Ἰωὴλ ἀκόλουθα τούτοις ἔφη· συναγάγετε λαὸν, ἁγιάσατε ἐκκλησίαν, εἰσδέξασθε πρεσβυτέρους, συναγάγετε νήπια θηλάζοντα μαστοὺς, ἐξελθέτω νυμφίος ἐκ τοῦ κοιτῶνος αὐτοῦ, καὶ νύμφη ἐκ τοῦ παστοῦ αὐτῆς, καὶ εὔξασθε πρὸς Κύριον τὸν θεὸν ὑμῶν ἐκτενῶς, ὅπως ἐλεήσῃ ὑμᾶς, καὶ ἐξαλείψει τὰ ἁμαρτήματα ὑμῶν.
In like manner also Jeremiah says: "Stand in the ways, and see, and ask which is the good way of the Lord your God, and walk in it and ye shall find rest for your souls. Judge just judgment, for in this is the will of the Lord your God. So also says Hosea: "Keep judgment, and draw near to your God, who established the heavens and created the earth. And another, Joel, spoke in agreement with these: "Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet, and pray to the Lord thy God urgently that he may have mercy upon you, and blot out your sins.
Jeremiah likewise says: “Stand at the roads and look, and ask which is the good way of the Lord our God, and walk in it, and you will find rest for your souls. Judge with just judgment, for in these things is the will of the Lord your God.” In the same way Hosea says: “Keep justice, and draw near to the Lord your God, who made the heaven firm and created the earth.” Another prophet, Joel, said things that agree with these: “Gather the people, make the assembly holy, receive the elders, gather the infants at the breast. Let the bridegroom come out of his bedroom and the bride from her bridal chamber. Pray earnestly to the Lord your God, that he may have mercy on you, and he will wipe out your sins.”
Translator’s note. The older translation has “assemble the elders”; the Greek says “receive” or “welcome” them.
Scripture: Jeremiah 6:16; Hosea 12:6; Joel 2:16-17
ὁμοίως καὶ ἕτερος Ζαχαρίας· τάδε λέγει Κύριος παντοκράτωρ· κρίμα ἀληθείας κρίνετε, καὶ ἔλεος καὶ οἰκτιρμὸν ποιεῖτε ἕκαστος πρὸς τὸν πλησίον αὐτοῦ, καὶ χήραν καὶ ὀρφανὸν καὶ προσήλυτον μὴ καταδυναστεύσητε, καὶ κακίαν ἕκαστος μὴ μνησικακείτω τῷ ἀδελφῷ αὐτοῦ ἐν ταῖς καρδίαις ὑμῶν, λέγει Κύριος παντοκράτωρ.
In like manner also another, Zachariah: "Thus saith the Lord Almighty, Execute true judgment, and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, nor the stranger; and let none of you imagine evil against his brother in your heart, saith the Lord Almighty."
Zechariah likewise says: “Thus says the Lord Almighty: Judge with true judgment, and let each of you show mercy and compassion to his neighbor. Do not oppress the widow, the orphan, or the foreigner who has joined Israel. And let none of you hold a grudge in your hearts against his brother, says the Lord Almighty.”
Translator’s note. “Foreigner who has joined Israel” translates “proselyte.” The older translation has “stranger” and “imagine evil”; the Greek verb means to hold a grudge or remember a wrong. The Greek has “neighbor” where the older English has “brother” in the first clause.
Scripture: Zechariah 7:9-10
Καὶ περὶ σεμνότητος οὐ μόνον διδάσκει ἡμᾶς ὁ ἅγιος λόγος τὸ μὴ ἁμαρτάνειν ἔργῳ, ἀλλὰ καὶ μέχρις ἐννοίας, τὸ μηδὲ τῇ καρδίᾳ ἐννοηθῆναι περί τινος κακοῦ, ἢ θεασάμενον τοῖς ὀφθαλμοῖς ἀλλοτρίαν γυναῖκα ἐπιθυμῆσαι. Σολομῶν μὲν οὖν ὁ βασιλεὺς καὶ προφήτης γενόμενος ἔφη· οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν· τὰ δὲ βλέφαρά σου νευέτω δίκαια. ὀρθὰς ποίει τροχιὰς σοῖς ποσίν. ἡ δὲ εὐαγγέλιος φωνὴ ἐπιτακτικώτερον διδάσκει περὶ ἁγνείας λέγουσα· πᾶς ὁ ἰδὼν γυναῖκα ἀλλοτρίαν πρὸς τὸ ἐπιθυμῆσαι αὐτὴν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. καὶ ὁ γαμῶν, φησὶν, ἀπολελυμένην ἀπὸ ἀνδρὸς, μοιχεύει· καὶ ὃς ἀπολύει γυναῖκα παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι. ὅτι ὁ Σολομῶν φησιν· ἀποδήσει τις πῦρ ἐν ἱματίῳ, τὰ δὲ ἱμάτια αὐτοῦ οὐ κατακαύσει; ἢ περιπατήσει τις ἐπ᾿ ἀνθράκων πυρὸς, τοὺς δὲ πόδας οὐ κατακαύσει; οὕτως ὁ εἰσπορευόμενος πρὸς γυναῖκα ὕπανδρον, οὐκ ἀθωωθήσεται.
Of Chastity.And concerning chastity, the holy word teaches us not only not to sin in act, but not even in thought, not even in the heart to think of any evil, nor look on another man's wife with our eyes to lust after her. Solomon, accordingly, who was a king and a prophet, said: "Let thine eyes look right on, and let thine eyelids look straight before thee: make straight paths for your feet." And the voice of the Gospel teaches still more urgently concerning chastity, saying: "Whosoever looketh on a woman who is not his own wife, to lust after her, hath committed adultery with her already in his heart." "And he that marrieth," says [the Gospel], "her that is divorced from her husband, committeth adultery; and whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery." Because Solomon says: "Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goeth in to a married woman shall not be innocent."
Concerning purity, the holy word teaches us not only to avoid sin in deed but even in thought. We must not think anything evil in the heart, and we must not look with our eyes at another man’s wife and lust after her. Solomon, who was both a king and a prophet, said: “Let your eyes look straight ahead, and let your eyelids look at what is right. Make straight tracks for your feet.” The voice of the Gospel teaches about purity even more forcefully, saying: “Everyone who looks at another man’s wife so as to desire her has already committed adultery with her in his heart.” It also says: “He who marries a woman divorced from her husband commits adultery, and whoever divorces his wife, except on the ground of sexual immorality, makes her commit adultery.” For Solomon says: “Can anyone tie fire up in his garment and not burn his clothes? Or can anyone walk on burning coals and not scorch his feet? So it is with the man who goes in to a married woman: he will not go unpunished.”
Translator’s note. The Greek says “tie up fire in a garment,” while the Septuagint of Proverbs 6:27 has “in his bosom.”
Scripture: Proverbs 4:25-26; Matthew 5:28; Matthew 5:32; Proverbs 6:27-29
Καὶ τοῦ μὴ μόνον ἡμᾶς εὐνοεῖν τοῖς ὁμοφύλοις, ὡς οἴονταί τινες, Ἠσαΐας ὁ προφήτης ἔφη· εἴπατε τοῖς μισοῦσιν ὑμᾶς καὶ τοῖς βδελυσσομένοις, ἀδελφοὶ ἡμῶν ἔστε, ἵνα τὸ ὄνομα κυρίου δοξασθῇ, καὶ ὀφθῇ ἐν τῇ εὐφροσύνῃ αὐτῶν. τὸ δὲ εὐαγγέλιον, ἀγαπᾶτε, φησὶ, τοὺς ἐχθροὺς ὑμῶν, καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς. ἐὰν γὰρ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποῖον μισθὸν ἔχετε; τοῦτο καὶ οἱ λῃσταὶ καὶ οἱ τελῶναι ποιοῦσι. τοὺς δὲ ποιοῦντας τὸ ἀγαθὸν διδάσκει μὴ καυχᾶσθαι, ἵνα μὴ ἀνθρωπάρεσκοι ὦσι. μὴ γνώτω γὰρ, φησὶν, ἡ χείρ σου ἡ ἀριστερὰ τί ποιεῖ ἡ χείρ σου ἡ δεξιά. ἔτι μὴν καὶ περὶ τοῦ ὑποτάσσεσθαι ἀρχαῖς καὶ ἐξουσίαις, καὶ εὔχεσθαι ὑπὲρ αὐτῶν, κελεύει ἡμᾶς ὁ θεῖος λόγος, ὅπως ἤρεμον καὶ ἡσύχιον βίον διάγωμεν. καὶ διδάσκει ἀποδιδόναι πᾶσι τὰ πάντα, τῷ τὴν τιμὴν, τὴν τιμὴν, τῷ τὸν φόβον, τὸν φόβον, τῷ τὸν φόρον, τὸν φόρον· μηδενὶ μηδὲν ὀφείλειν ἢ μόνον τὸ ἀγαπᾷν πάντας.
Of Loving Our Enemies.And that we should be kindly disposed, not only towards those of our own stock, as some suppose, Isaiah the prophet said: "Say to those that hate you, and that cast you out, Ye are our brethren, that the name of the Lord may be glorified, and be apparent in their joy." And the Gospel says: "Love your enemies, and pray for them that despitefully use you. For if ye love them who love you, what reward have ye? This do also the robbers and the publicans." And those that do good it teaches not to boast, lest they become men-pleasers. For it says: "Let not your left hand know what your right hand doeth." Moreover, concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions, in order that "we may lead a quiet and peaceable life." And it teaches us to render all things to all, "honour to whom honour, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all."
Some people suppose that we are kind only to our own people. But the prophet Isaiah said: “Say to those who hate you and those who detest you, ‘You are our brothers,’ so that the name of the Lord may be glorified and be seen in their joy.” The Gospel says: “Love your enemies, and pray for those who mistreat you. For if you love those who love you, what reward do you have? Even robbers and tax collectors do this.” It teaches those who do good not to boast, so that they will not be people-pleasers. For it says: “Do not let your left hand know what your right hand is doing.” The divine word also commands us to submit to rulers and authorities and to pray for them, so that we may lead a calm and quiet life. It teaches us to give everyone what is due: to the one owed honor, honor; to the one owed respect, respect; to the one owed tribute, tribute. We are to owe nothing to anyone, except to love everyone.
Translator’s note. “Rulers and authorities” echoes Titus 3:1, and “a calm and quiet life” is from 1 Timothy 2:2. The last sentences follow Romans 13:7-8. “Respect” translates the Greek “fear,” as in Romans. Paul writes “love one another,” while Theophilus has “love everyone.”
Scripture: Isaiah 66:5; Matthew 5:44-46; Matthew 6:3; Romans 13:7-8
Σκόπει τοίνυν εἰ οἱ τὰ τοιαῦτα μανθάνοντες δύνανται ἀδιαφόρως ζῇν, καὶ συμφύρεσθαι ταῖς ἀθεμίτοις μίξεσιν, ἢ τὸ ἀθεώτατον πάντων, σαρκῶν ἀνθρωπείων ἐφάπτεσθαι· ὅπου γε καὶ τὰς θέας τῶν μονομάχων ἡμῖν ἀπείρηται ὁρᾷν, ἵνα μὴ κοινωνοὶ καὶ συνίστορες φόνων γενώμεθα. ἀλλ᾿ οὐδὲ τὰς λοιπὰς θεωρίας ὁρᾷν χρὴ, ἵνα μὴ μολύνωνται ἡμῖν οἱ ὀφθαλμοὶ, καὶ τὰ ὦτα, γινόμενα συμμέτοχα τῶν ἐκεῖ φωνῶν ᾀδομένων. εἰ γὰρ εἴποι τις περὶ ἀνθρωποβορίας, ἐκεῖ τὰ θυέστου καὶ Τηρέως τέκνα ἐσθιόμενα· εἰ δὲ περὶ μοιχείας, οὐ μόνον περὶ ἀνθρώπων, ἀλλὰ καὶ περὶ θεῶν, ὧν καταγγέλλουσιν εὐφώνως μετὰ τιμῶν καὶ ἄθλων, παρ᾿ αὐτοῖς τραγῳδεῖται. μακρὰν δὲ ἀπείη Χριστιανοῖς ἐνθυμηθῆναί τι τοιοῦτο πρᾶξαι, παρ᾿ οἷς σωφροσύνη πάρεστιν, ἐγκράτεια ἀσκεῖται, μονογαμία τηρεῖται, ἁγνεία φυλάσσεται, ἀδικία ἐκπορθεῖται, ἁμαρτία ἐκριζοῦται, δικαιοσύνη μελετᾶται, νόμος πολιτεύεται, θεοσέβεια πράσσεται, θεὸς ὁμολογεῖται, ἀλήθεια βραβεύει, χάρις συντηρεῖ, εἰρήνη περισκέπει, λόγος ἅγιος ὁδηγεῖ, σοφία διδάσκει, ζωὴ βραβεύει, θεὸς βασιλεύει.
The Innocence of the Christians Defended.Consider, therefore, whether those who teach such things can possibly live indifferently, and be commingled in unlawful intercourse, or, most impious of all, eat human flesh, especially when we are forbidden so much as to witness shows of gladiators, lest we become partakers and abettors of murders. But neither may we see the other spectacles, lest our eyes and ears be defiled, participating in the utterances there sung. For if one should speak of cannibalism, in these spectacles the children of Thyestes and Tereus are eaten; and as for adultery, both in the case of men and of gods, whom they celebrate in elegant language for honours and prizes, this is made the subject of their dramas. But far be it from Christians to conceive any such deeds; for with them temperance dwells, self-restraint is practised, monogamy is observed, chastity is guarded, iniquity exterminated, sin extirpated, righteousness exercised, law administered, worship performed, God acknowledged: truth governs, grace guards, peace screens them; the holy word guides, wisdom teaches, life directs, God reigns.
Consider, then, whether people who learn such things could live carelessly, mix themselves up in unlawful sexual unions, or do what is most godless of all and eat human flesh. We are not even allowed to watch gladiator shows, so that we do not become sharers in murders or witnesses to them. Nor may we attend the other spectacles, so that our eyes and ears are not defiled by sharing in the words sung there. If someone speaks of cannibalism, there the children of Thyestes and Tereus are eaten. If he speaks of adultery, that too is acted out in their tragedies. It is not only the adultery of humans but also that of gods, which they proclaim in fine voices to win honors and prizes. Far be it from Christians even to think of doing anything like that. Among us self-control is present, restraint is practiced, one marriage is kept, purity is guarded, injustice is torn down, sin is rooted out, righteousness is cultivated, law governs our life, reverence for God is put into practice, God is confessed, truth rules, grace preserves, peace shelters, the holy word guides, wisdom teaches, life presides, and God reigns.
Translator’s note. The Greek “logos” here can mean God’s word, that is, his teaching, or the divine Word himself. It is not certain which Theophilus intends.
πολλὰ μὲν οὖν ἔχοντες λέγειν περὶ τῆς καθ᾿ ἡμᾶς πολιτείας, καὶ τῶν δικαιωμάτων τοῦ θεοῦ καὶ δημιουργοῦ πάσης κτίσεως, τὰ νῦν αὐτάρκως ἡγούμεθα ἐπιμεμνῆσθαι, εἰς τὸ καὶ σὲ ἐπιστῆσαι μάλιστα ἐξ ὧν ἀναγινώσκεις ἕως τοῦ δεῦρο, ἵνα ὡς φιλομαθὴς ἐγενήθης, οὕτω καὶ φιλομαθὴς ἔσῃ ἕως τοῦ δεῦρο.
Therefore, though we have much to say regarding our manner of life, and the ordinances of God, the maker of all creation, we yet consider that we have for the present reminded you of enough to induce you to study these things, especially since you can now read [our writings] for yourself, that as you have been fond of acquiring information, you may still be studious in this direction also.
We have much more to say about our way of life and about the righteous requirements of God, the Creator of all things. For now, though, we think we have said enough to make you stop and consider, especially in light of what you have been reading up to now. You have been a lover of learning, and we want you to go on being one.
Translator’s note. The Greek says “from what you have read up to this point.” This may refer to what Autolycus has read so far in these books, or to the Scriptures that Theophilus urged him to read.
θέλω δέ σοι καὶ τὰ τῶν χρόνων, θεοῦ παρέχοντος, νῦν ἀκριβέστερον ἐπιδεῖξαι, ἵνα ἐπιγνῶς ὅτι οὐ πρόσφατος οὐδὲ μυθώδης ἐστὶν ὁ καθ᾿ ἡμᾶς λόγος, ἀλλ᾿ ἀρχαιότερος καὶ ἀληθέστερος ἁπάντων ποιητῶν καὶ συγγραφέων, τῶν ἐπ᾿ ἀδήλῳ συγγραψάντων. οἱ μὲν γὰρ τὸν κόσμον ἀγένητον εἰπόντες εἰς τὸ ἀπέραντον ἐχώρησαν. ἕτεροι δὲ γενητὸν φήσαντες, εἶπον ὡς ἤδη μυριάδας ἐτῶν πεντεκαίδεκα ἐληλυθέναι καὶ τρισχίλια ἑβδομήκοντα πέντε ἔτη. ταῦτα μὲν οὖν Ἀπολλώνιος ὁ Αἰγύπτιος ἱστορεῖ. Πλάτων δὲ ὁ δοκῶν Ἑλλήνων σοφώτατος γεγενῆσθαι, εἰς πόσην φλυαρίαν ἐχώρησεν; ἐν γὰρ ταῖς πολιτείαις αὐτοῦ ἐπιγραφομέναις ῥητῶς κεῖται λέγοντος· πῶς γὰρ ἂν, εἴ γε ἔμενε τάδε οὕτω τὸν πάντα χρόνον ὡς νῦν διακεκόσμηται, καινὸν ἀνευρίσκετό ποτε καὶ ὁτιοῦν; ὅτι μὲν γὰρ μυριάκις μύρια ἔτη διελάνθανεν ἄρα τοὺς τότε· χίλια δ᾿ ἀφ᾿ οὗ γέγονεν ἢ δὶς τοσαῦτα ἔτη, τὰ μὲν Δαιδάλῳ καταφανῆ γέγονε, τὰ δὲ Ὀρφεῖ, τὰ δὲ Παλαμήδει.
Uncertain Conjectures of the Philosophers.But I wish now to give you a more accurate demonstration, God helping me, of the historical periods, that you may see that our doctrine is not modern nor fabulous, but more ancient and true than all poets and authors who have written in uncertainty. For some, maintaining that the world was uncreated, went into infinity; and others, asserting that it was created, said that already 153, 075 years had passed. This is stated by Apollonius the Egyptian. And Plato, who is esteemed to have been the wisest of the Greeks, into what nonsense did he run? For in his book entitled The Republic, we find him expressly saying: "For if things had in all time remained in their present arrangement, when ever could any new thing be discovered? For ten thousand times ten thousand years elapsed without record, and one thousand or twice as many years have gone by since some things were discovered by Daedalus, and some by Orpheus, and some by Palamedes.
With God’s help, I now want to show you more exactly the matter of the dates. Then you will see that our teaching is neither recent nor a made-up story. It is older and truer than all the poets and historians who wrote on uncertain ground. Some of them said the world was never created, and so they wandered off into the endless. Others said it was created, and claimed that 153,075 years have already passed. That is what Apollonius the Egyptian reports. As for Plato, who is thought to have been the wisest of the Greeks, what nonsense he fell into! In his work entitled the *Republics* we find him saying, in so many words: “For how could anything new ever have been discovered, if these things had stayed the same for all time, arranged as they are now? For ten thousand times ten thousand years these things evidently remained unknown to the people of those times. And it is a thousand years, or twice that, since some things became clear to Daedalus, some to Orpheus, and some to Palamedes.”
Translator’s note. The older translation says “The Republic,” but Theophilus gives the title in the plural (*Politeiai*). The words he quotes are in fact from Plato’s *Laws* (book 3, 677c-d), not the *Republic*.
καὶ ταῦτα εἰπὼν γεγενῆσθαι, τὰ μὲν μυριάκις μύρια ἔτη ἀπὸ κατακλυσμοῦ ἕως Δαιδάλου δηλοῖ. καὶ πολλὰ φήσας περὶ πόλεων κατὰ κόσμον, καὶ οἰκήσεων καὶ ἐθνῶν, ὁμολογεῖ εἰκασμῷ ταῦτα εἰρηκέναι. λέγει γάρ· εἰ γοῦν, ὦ ξένε, τις ἡμῖν ὑπόσχοιτο θεὸς ὡς, ἐὰν ἐπιχειρήσωμεν τὸ δεύτερον τῇ τῆς νομοθεσίας σκέψει, τῶν νῦν εἰρημένων· δηλονότι εἰκασμῷ ἔφη· εἰ δὲ εἰκασμῷ, οὐκ ἄρα ἀληθῆ ἐστι τὰ ὑπ᾿ αὐτοῦ εἰρημένα.
And when he says that these things happened, he implies that ten thousand times ten thousand years elapsed from the flood to Daedalus. And after he has said a great deal about the cities of the world, and the settlements, and the nations, he owns that he has said these things conjecturally. For he says, "If then, my friend, some god should promise us, that if we attempted to make a survey of legislation, the things now said," etc., which shows that he was speaking by guess; and if by guess, then what he says is not true.
By saying these things happened, Plato shows that ten thousand times ten thousand years passed from the flood to Daedalus. He says a great deal about cities around the world, and about settlements and nations, but he admits that he said these things by guessing. For he says: “If then, stranger, some god were to promise us that, if we undertook a second time the examination of legislation, [we would hear words no worse than] the things now said...” Plainly he spoke by guesswork. And if it was guesswork, then what he said is not true.
Translator’s note. Theophilus’s quotation breaks off. The sentence comes from Plato’s *Laws* 3.683e, where it continues, roughly, “we would hear arguments no worse or fewer than those now spoken.” I have put that sense in brackets so the broken sentence can be read.
Δεῖ οὖν μᾶλλον μαθητὴν γενέσθαι τῆς νομοθεσίας τοῦ Θεοῦ, καθῶς καὶ αὐτὸς ὡμολόγηκεν ἄλλως μὴ δύνασθαι τὸ ἀκριβὲς μαθεῖν, ἐὰν μὴ ὁ Θεὸς διδάξῃ διὰ τοῦ νόμου. τί δ᾿ οὐχὶ καὶ οἱ ποιηταὶ, Ὅμηρος καὶ Ἡσίοδος καὶ Ὀρφεὺς ἔφασαν ἑαυτοὺς ἀπὸ θείας προνοίας μεμαθηκέναι; ἔτι μὴν μάντεις καὶ προγνώστας γεγενῆσθαι κατὰ τοὺς συγγραφεῖς, καὶ τοὺς παρ᾿ αὐτῶν μαθόντας ἀκριβῶς συγγεγραφέναι φασίν. πόσῳ οὖν μᾶλλον ἡμεῖς τὰ ἀληθῆ εἰσόμεθα, οἱ μανθάνοντες ἀπὸ τῶν ἁγίων προφητῶν, τῶν χωρησάντων τὸ ἅγιον πνεῦμα τοῦ Θεοῦ. διὸ σύμφωνα καὶ φίλα ἀλλήλοις οἱ πάντες προφῆται εἶπον, καὶ προεκήρυξαν τὰ μέλλοντα ἔσεσθαι παντὶ τῷ κόσμῳ. τοὺς γὰρ φιλομαθεῖς, μᾶλλον δὲ φιλαληθεῖς δύναται αὐτὴ ἡ ἔκβασις τῶν προαναπεφωνημένων πραγμάτων καὶ ἤδη ἀπηρτισμένων ἐκδιδάσκειν ὄντως ἀληθῆ εἶναι τὰ δι᾿ αὐτῶν κεκηρυγμένα περί τε χρόνων καὶ καιρῶν τῶν πρὸ κατακλυσμοῦ, ἀφ᾿ οὗ ἔκτισται ὁ κόσμος ἕως τοῦ δεῦρο, ὡς συνέστηκε τὰ ἔτη, εἰς τὸ ἐπιδεῖξαι τὴν φλυαρίαν τοῦ ψεύδους τῶν συγγραφέων, ὅτι οὐκ ἀληθῆ ἐστι τὰ δι᾿ αὐτῶν ῥηθέντα.
Accurate Information of the Christians.It behoved, therefore, that he should the rather become a scholar of God in this matter of legislation, as he himself confessed that in no other way could he gain accurate information than by God's teaching him through the law. And did not the poets Homer and Hesiod and Orpheus profess that they themselves had been instructed by Divine Providence? Moreover, it is said that among your writers there were prophets and prognosticators, and that those wrote accurately: who were informed by them. How much more, then, shall we know the truth who are instructed by the holy prophets, who were possessed by the Holy Spirit of God! On this account all the prophets spoke harmoniously and in agreement with one another, and foretold the things that would come to pass in all the world. For the very accomplishment of predicted and already consummated events should demonstrate to those who are fond of information, yea rather, who are lovers of truth, that those things are really true which they declared concerning the epochs and eras before the deluge: to wit, how the years have run on since the world was created until now, so as to manifest the ridiculous mendacity of your authors, and show that their statements are not true.
So one ought rather to become a student of God’s legislation. Plato himself admitted that there is no other way to learn exactly, unless God teaches through the law. And did not the poets Homer, Hesiod and Orpheus say that they had learned from divine providence? The historians also tell us that there were seers and foretellers, and they say that those who learned from them wrote accurately. How much more, then, shall we know the truth, we who learn from the holy prophets, who received the Holy Spirit of God! This is why all the prophets spoke in harmony and agreement with one another, and announced to the whole world beforehand what was going to happen. For those who love learning, or rather who love truth, the actual outcome of things foretold and now completed can teach them that the prophets’ announcements really are true. These concern the times and seasons before the flood, and from the creation of the world until now, as the years add up. That will expose the emptiness of the historians’ falsehood, and show that what they said is not true.
Πλάτων γὰρ, ὡς προειρήκαμεν, δηλώσας κατακλυσμὸν γεγενῆσθαι, ἔφη μὴ πάσης τῆς γῆς, ἀλλὰ τῶν πεδίων μόνον γεγενῆσθαι, καὶ τοὺς διαφυγόντας ἐπὶ τοῖς ὑψηλοτάτοις ὄρεσιν αὐτοὺς διασεσῶσθαι. ἕτεροι δὲ λέγουσι γεγονέναι Δευκαλίωνα καὶ Πύῤῥαν, καὶ τούτους ἐν λάρνακι διασεσῶσθαι, καὶ τὸν Δευκαλίωνα μετὰ τὸ ἐλθεῖν ἐκ τῆς λάρνακος, λίθους εἰς τὰ ὀπίσω πεπομφέναι, καὶ ἀνθρώπους ἐκ τῶν λίθων γεγενῆσθαι· ὅθεν φασὶ λαοὺς προσαγορεύεσθαι τὸ πλῆθος ἀνθρώπων. ἄλλοι δ᾿ αὖ Κλύμενον εἶπον ἐν δευτέρῳ κατακλυσμῷ γεγονέναι. ὅτι μὲν οὖν ἄθλιοι καὶ πάνυ δυσσεβεῖς καὶ ἀνόητοι εὑρίσκονται οἱ τὰ τοιαῦτα συγγράψαντες καὶ φιλοσοφήσαντες ματαίως, ἐκ τῶν προειρημένων δῆλόν ἐστιν. ὁ δὲ ἡμέτερος προφήτης καὶ θεράπων τοῦ Θεοῦ Μωσῆς περὶ τῆς γενέσεως τοῦ κοσμοῦ ἐξιστορῶν, διηγήσατο τίνι τρόπῳ γεγένηται ὁ κατακλυσμὸς ἐπὶ τῆς γῆς· οὐ μὴν ἀλλὰ καὶ τὰ τοῦ κατακλυσμοῦ ᾧ τρόπῳ γέγονεν, οὐ Πύῤῥαν οὐδὲ Δευκαλίωνα ἢ Κλύμενον μυθεύων, οὐδὲ μὴν τὰ πεδία μόνον κατακεκλύσθαι, καὶ τοὺς διαφυγόντας ἐπὶ τοῖς ὄρεσι μόνους διασεσῶσθαι.
Errors of the Greeks About the Deluge.For Plato, as we said above, when he had demonstrated that a deluge had happened, said that it extended not over the whole earth, but only over the plains, and that those who fled to the highest hills saved themselves. But others say that there existed Deucalion and Pyrrha, and that they were preserved in a chest; and that Deucalion, after he came out of the chest, flung stones behind him, and that men were produced from the stones; from which circumstance they say that men in the mass are named "people." Others, again, say that Clymenus existed in a second flood. From what has already been said, it is evident that they who wrote such things and philosophized to so little purpose are miserable, and very profane and senseless persons. But Moses, our prophet and the servant of God, in giving an account of the genesis of the world, related in what manner the flood came upon the earth, telling us, besides, how the details of the flood came about, and relating no fable of Pyrrha nor of Deucalion or Clymenus; nor, forsooth, that only the plains were submerged, and that those only who escaped to the mountains were saved.
As I said earlier, Plato stated that a flood had happened. But he said it covered not the whole earth, only the plains, and that those who escaped to the highest mountains were saved. Others say there were Deucalion and Pyrrha, and that they were saved in a chest. They say that after Deucalion came out of the chest he threw stones behind him, and that people grew from the stones. This, they say, is why a multitude of people is called *laoi*. Others again say that Clymenus lived at the time of a second flood. From what I have already said, it is plain that those who wrote such things and philosophized to no purpose are wretched, utterly godless and foolish. But our prophet Moses, the servant of God, in his account of the creation of the world, told how the flood came upon the earth and how it all took place. He tells no myth of Pyrrha, Deucalion or Clymenus. He does not say that only the plains were flooded, or that only those who escaped to the mountains were saved.
Translator’s note. Theophilus calls Deucalion’s chest a *larnax*, a different word from the one he uses for Noah’s ark (*kibotos*).
Ἀλλ᾿ οὐδὲ δεύτερον κατακλυσμὸν γεγονέναι δηλοῖ. ἀλλὰ μὲν οὖν ἔφη μηκέτι τῷ κόσμῳ κατακλυσμὸν ὕδατος ἔσεσθαι, οἷος οὔτε γέγονεν, οὔτε μὴν ἔσται. ὀκτὼ δέ φησι τὰς ψυχὰς ἀνθρώπων ἐν τῇ κιβωτῷ διασεσῶσθαι, ἐν τῇ κατασκευασθείσῃ προστάγματι Θεοῦ, οὐχ ὑπὸ τοῦ Δευκαλίωνος, ἀλλ᾿ ὑπὸ τοῦ Νῶε Ἑβραϊστὶ, ὃς διερμηνεύεται τῇ Ἑλλάδι γλώσσῃ ἀνάπαυσις· καθὼς καὶ ἐν ἑτέρῳ λόγῳ ἐδηλώσαμεν, ὡς Νῶε καταγγέλλων τοῖς τότε ἀνθρώποις μέλλειν κατακλυσμὸν ἔσεσθαι, προεφήτευσεν αὐτοῖς λέγων· δεῦτε, καλεῖ ὑμᾶς ὁ Θεὸς εἰς μετάνοιαν· διὸ οἰκείως Δευκαλίων ἐκλήθη. τούτῳ δὲ τῷ Νῶε υἱοὶ τρεῖς ἦσαν, καθὼς καὶ ἐν τῷ δευτέρῳ τόμῳ ἐδηλώσαμεν, ὧν τὰ ὀνόματά ἐστι Σὴμ καὶ Χὰμ καὶ Ἰαφέθ· οἷς καὶ γυναῖκες τρεῖς ἦσαν, τὸ καθ᾿ ἕνα αὐτῶν, καὶ αὐτὸς καὶ ἡ γυνὴ αὐτοῦ.
Accurate Account of the Deluge.And neither does he make out that there was a second flood: on the contrary, he said that never again would there be a flood of water on the world; as neither indeed has there been, nor ever shall be. And he says that eight human beings were preserved in the ark, in that which had been prepared by God's direction, not by Deucalion, but by Noah; which Hebrew word means in English "rest," as we have elsewhere shown that Noah, when he announced to the men then alive that there was a flood coming, prophesied to them, saying, Come thither, God calls you to repentance. On this account he was fitly called Deucalion. And this Noah had three sons (as we mentioned in the second book), whose names were Shem, and Ham, and Japhet; and these had three wives, one wife each; each man and his wife.
Moses also does not say that there was a second flood. On the contrary, he said there would never again be a flood of water on the world. And indeed no such flood has happened again, nor will it. He says that eight human souls were saved in the ark. The ark was built at God’s command, not by Deucalion but by Noah. “Noah” is a Hebrew name, which in Greek means “rest.” As I showed in another work, Noah announced to the people of his day that a flood was coming. He prophesied to them, saying, “Come! God is calling you to repentance.” That is why he was fittingly called Deucalion. This Noah had three sons, as I also showed in the second book. Their names were Shem, Ham and Japheth. They had three wives, one for each of them, and there was Noah himself with his wife.
Translator’s note. The Greek of the last clause is brief and a little unclear. It is taken here to mean Noah and his wife, which makes eight.
Scripture: 1 Peter 3:20; Genesis 9:11; Genesis 7:13
τοῦτον τὸν ἄνδρα ἔνιοι εὐνοῦχον προσηγορεύκασιν. ὀκτὼ οὖν αἱ πᾶσαι ψυχαὶ ἀνθρώπων διεσώθησαν, οἱ ἐν τῇ κιβωτῷ εὑρεθέντες. τὸν δὲ κατακλυσμὸν ἐσήμανεν ὁ Μωσῆς ἐπὶ ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα γεγενῆσθαι, ἀπὸ τοῦ οὐρανοῦ τῶν καταῤῥακτῶν ῥυέντων, καὶ ἀπὸ τῶν πηγῶν τῆς ἀβύσσου βλυσάντων, ὥστε τὸ ὕδωρ ὑψωθῆναι ἐπάνω παντὸς ὄρους ὑψηλοῦ, πεντεκαίδεκα πήχεις. καὶ οὕτω διεφθάρη τὸ γένος πάντων τῶν τότε ἀνθρώπων· μόνοι δὲ διεσώθησαν οἱ φυλαχθέντες ἐν τῇ κιβωτῷ οὓς προειρήκαμεν ὀκτώ· ἧς κιβωτοῦ τὰ λείψανα μέχρις τοῦ δεῦρο δείκνυται εἶναι ἐν τοῖς Ἀραβικοῖς ὄρεσιν. τὰ μὲν οὖν τοῦ κατακλυσμοῦ κεφαλαιωδῶς τοιαύτην ἔχει τὴν ἱστορίαν.
This man some have surnamed Eunuchus. All the eight persons, therefore, who were found in the ark were preserved. And Moses showed that the flood lasted forty days and forty nights, torrents pouring from heaven, and from the fountains of the deep breaking up, so that the water overtopped every high hill 15 cubits. And thus the race of all the men that then were was destroyed, and those only who were protected in the ark were saved; and these, we have already said, were eight. And of the ark, the remains are to this day to be seen in the Arabian mountains. This, then, is in sum the history of the deluge.
Some have called this man “Eunuch.” So eight human souls in all, those found in the ark, were saved. Moses made clear that the flood lasted forty days and forty nights. The floodgates of heaven poured out, and the springs of the deep burst forth. The water rose fifteen cubits above every high mountain. In this way the whole race of people living then was destroyed. Only those kept safe in the ark, the eight I mentioned, were saved. The remains of this ark are pointed out to this day in the Arabian mountains. That, in summary, is the history of the flood.
Translator’s note. See Genesis 7:11–12 and 7:20. Genesis 8:4 puts the ark’s landing in the mountains of Ararat, but Theophilus here says “the Arabian mountains.”
Scripture: Genesis 7:11-12; Genesis 7:20; Genesis 7:23; 1 Peter 3:20
Ὁ δὲ Μωσῆς ὁδηγήσας τοὺς Ἰουδαίους, ὡς ἔφθημεν εἰρηκέναι, ἐκβεβλημένους ἀπὸ γῆς Αἰγύπτου ὑπὸ βασιλέως Φαραὼ, οὗ τοὔνομα Τεθμῶσις, ὃς, φασὶ, μετὰ τὴν ἐκβολὴν τοῦ λαοῦ ἐβασίλευσεν ἔτη εἰκοσιπέντε καὶ μῆνας δ΄, ὡς ὑφῄρηται Μαναιθῶς. καὶ μετὰ τοῦτον Χεβρῶν ἔτη ιγ΄. μετὰ δὲ τοῦτον Ἀμενώφις ἔτη κ΄, μῆνας ἑπτά. μετὰ δὲ τοῦτον ἡ ἀδελφὴ αὐτοῦ Ἀμέσση ἔτη κα΄, μῆνα α΄. μετὰ δὲ ταύτην Μήφρης ἔτη ιβ΄, μῆνας θ΄. μετὰ δὲ τοῦτον Μηθραμμουθώσις ἔτη κ΄, μῆνας ι΄. καὶ μετὰ τοῦτον Τυθμώσης ἔτη θ΄, μῆνας η΄. μετὰ δὲ τοῦτον Δαμφενόφις ἔτη λ΄, μῆνας ι΄. μετὰ δὲ τοῦτον Ὦρος ἔτη λε΄, μῆνας ε΄. τοῦ δὲ θυγάτηρ ἔτη ι΄, μῆνας γ΄. μετὰ δὲ ταύτην Μερχερὴς, ἔτη ιβ΄, μῆνας γ΄.
Antiquity of Moses.And Moses, becoming the leader of the Jews, as we have already stated, was expelled from the land of Egypt by the king, Pharaoh, whose name was Amasis, and who, they say, reigned after the expulsion of the people 25 years and 4 months, as Manetho assumes. And after him [reigned] Chebron, 13 years. And after him Amenophis, 20 years 7 months. And after him his sister Amessa, 21 years 1 month. And after her Mephres, 12 years 9 months. And after him Methramuthosis, 20 years and 10 months. And after him Tythmoses, 9 years 8 months. And after him Damphenophis, 30 years 10 months. And after him Orus, 35 years 5 months. And after him his daughter, 10 years 3 months. After her Mercheres, 12 years 3 months.
Now Moses led the Jews. As I have already said, they had been driven out of the land of Egypt by King Pharaoh, whose name was Tethmosis. They say he reigned twenty-five years and four months after the people were expelled, as Manetho gives it. After him Chebron reigned thirteen years. After him Amenophis reigned twenty years and seven months. After him his sister Amessa reigned twenty-one years and one month. After her Mephres reigned twelve years and nine months. After him Methramuthosis reigned twenty years and ten months. After him Tythmoses reigned nine years and eight months. After him Damphenophis reigned thirty years and ten months. After him Orus reigned thirty-five years and five months. His daughter reigned ten years and three months. After her Mercheres reigned twelve years and three months.
Translator’s note. This king list closely follows the one Josephus quotes from Manetho (Against Apion 1.15), with variations in names and numbers. It is not a reliable record of Egypt’s kings.
τοῦ δὲ Ἀρμαῖς ἔτη λ΄, μῆνα α΄. μετὰ δὲ τοῦτον Μέσσης Μιαμμοῦ, ἔτη ς΄, καὶ μῆνας β΄. καὶ μετὰ τοῦτον Ῥαμεύσης ἐνιαυτὸν, μῆνας δ΄. καὶ μετὰ τοῦτον Ἀμενώφις ἔτη ιθ΄, μῆνας ς΄. τοῦ δὲ Θοίσσος καὶ Ῥαμέσσης, ἔτη ι΄, οὕς φασιν ἐσχηκέναι πολλὴν δύναμιν ἱππικῆς, καὶ παράταξιν ναυτικῆς κατὰ τοὺς ἰδίους χρόνους. οἱ μὲν Ἑβραῖοι κατ᾿ ἐκεῖνο καιροῦ παροικήσαντες ἐν τῇ Αἰγύπτῳ, καὶ καταδουλωθέντες ὑπὸ βασιλέως, ὡς προείρηται, Τεθμῶσις, ᾠκοδόμησαν αὐτῷ πόλεις ὀχυρὰς, τήν τε Πειθὼ καὶ Ῥαμεσῆ, καὶ Ὢν, ἥτις ἐστὶν Ἡλιοπόλις. ὥστε καὶ τῶν πόλεων τῶν τότε ὀνομαστῶν κατ᾿ Αἰγυπτίους δείκνυνται προγενέστεροι οἱ Ἑβραῖοι ὄντες, οἱ καὶ προπάτορες ἡμῶν, ἀφ᾿ ὧν καὶ τὰς ἱερὰς βίβλους ἔχομεν ἀρχαιοτέρας οὔσας ἁπάντων συγγραφέων, καθὼς προειρήκαμεν. Αἴγυπτος δὲ ἡ χώρα ἐκλήθη ἀπὸ τοῦ βασιλέως Σέθως. ὁ γὰρ Σέθως, φασὶν, Αἴγυπτος καλεῖται. τῷ δὲ Σέθως ἦν ἀδελφὸς ᾧ ὄνομα Ἀρμαῖν. οὗτος Δαναὸς κέκληται ὁ εἰς Ἄργος ἀπὸ Αἰγύπτου παραγενόμενος, οὗ μέμνηνται οἱ λοιποὶ συγγραφεῖς, ὡς πάνυ ἀρχαίου τυγχάνοντος.
And after him his son Armais, 30 years 1 month. After him Messes, son of Miammus, 6 years, 2 months. After him Rameses, 1 year 4 months. After him Amenophis, 19 years 6 months. After him his sons Thoessus and Rameses, 10 years, who, it is said, had a large cavalry force and naval equipment. The Hebrews, indeed, after their own separate history, having at that time migrated into the land of Egypt, and been enslaved by the king Tethmosis, as already said, built for him strong cities, Peitho, and Rameses, and On, which is Heliopolis; so that the Hebrews, who also are our ancestors, and from whom we have those sacred books which are older than all authors, as already said, are proved to be more ancient than the cities which were at that time renowned among the Egyptians. And the country was called Egypt from the king Sethos. For the word Sethos, they say, is pronounced "Egypt. And Sethos had a brother, by name Armais. He is called Danaus, the same who passed from Egypt to Argos, whom the other authors mention as being of very ancient date.
His son Armais reigned thirty years and one month. After him Messes, son of Miammus, reigned six years and two months. After him Rameses reigned one year and four months. After him Amenophis reigned nineteen years and six months. Then his sons Thoessus and Rameses reigned ten years. They are said to have had a large cavalry force and a naval fleet in their time. At that time the Hebrews were living as foreigners in Egypt. They were enslaved by the king, Tethmosis, as I said before, and they built him fortified cities: Peitho, Rameses, and On, which is Heliopolis. So the Hebrews, who are also our forefathers, are shown to be older than the cities then famous among the Egyptians. From them we have the sacred books, which are older than all other writers, as I said before. The country was called Egypt after King Sethos, for they say Sethos is called Egyptus. Sethos had a brother named Armais. He is the one called Danaus, who went from Egypt to Argos. The other writers mention him as a man of very ancient times.
Translator’s note. Josephus, quoting Manetho, also says that Sethos was called Aegyptus and that his brother Armais was Danaus (Against Apion 1.15).
Scripture: Exodus 1:11
Μαναιθῶς δὲ ὁ κατ᾿ Αἰγυπτίους πολλὰ φλυαρήσας, ἔτι μὴν καὶ βλάσφημα εἰπὼν εἴς τε Μωσέα καὶ τοὺς σὺν αὐτῷ Ἑβραίους, ὡς δῆθεν διὰ λέπραν ἐκβληθέντας ἐκ τῆς Αἰγύπτου, οὐχ εὗρε τὸ ἀκριβὲς τῶν χρόνων εἰπεῖν. ποιμένας μὲν γὰρ αὐτοὺς εἰπὼν καὶ πολεμίους Αἰγυπτίων, τὸ μὲν ποιμένας ἄκων εἶπεν, ἐλεγχόμενος ὑπὸ τῆς ἀληθείας· ἦσαν γὰρ ὄντως ποιμένες οἱ προπάτορες ἡμῶν, οἱ παροικήσαντες ἐν Αἰγύπτῳ, ἀλλ᾿ οὐ λεπροί. παραγενόμενοι γὰρ εἰς τὴν γῆν καλουμένην Ἱεροσόλυμα, ἔνθα καὶ μεταξὺ κατῴκησαν, δηλοῦται τῷ τρόπῳ οἱ ἱερεῖς αὐτῶν, διὰ προστάγματος Θεοῦ, προσκαρτεροῦντες τῷ ναῷ τότε ἐθεράπευον πᾶσαν νόσον, ὥστε καὶ λεπρῶντας καὶ πάντα μῶμον ἰῶντο. ναὸν ᾠκοδόμησε Σολομῶν ὁ βασιλεὺς τῆς Ἰουδαίας. περὶ δὲ τοῦ πεπλανῆσθαι τὸν Μαναιθὼ περὶ τῶν χρόνων, ἐκ τῶν ὑπ᾿ αὐτοῦ εἰρημένων δῆλόν ἐστιν· (ἀλλὰ καὶ περὶ τοῦ βασιλέως τοῦ ἐκβαλόντος αὐτοὺς, Φαραὼ τοὔνομα.
Of Manetho's Inaccuracy.And Manetho, who among the Egyptians gave out a great deal of nonsense, and even impiously charged Moses and the Hebrews who accompanied him with being banished from Egypt on account of leprosy, could give no accurate chronological statement. For when he said they were shepherds, and enemies of the Egyptians, he uttered truth indeed, because he was forced to do so. For our forefathers who sojourned in Egypt were truly shepherds, but not lepers. For when they came into the land called Jerusalem, where also they afterwards abode, it is well known how their priests, in pursuance of the appointment of God, continued in the temple, and there healed every disease, so that they cured lepers and every unsoundness. The temple was built by Solomon the king' of Judaea. And from Manetho's own statement his chronological error is manifest. (As it is also in respect of the king who expelled them, Pharaoh by name.
Manetho, the Egyptian writer, talked a great deal of nonsense. He even spoke blasphemies against Moses and the Hebrews with him, claiming that they were driven out of Egypt because of leprosy. Yet he could not give an accurate account of the dates. He called them shepherds and enemies of the Egyptians. In calling them shepherds he spoke the truth against his will, because the truth refuted him. Our forefathers who lived as foreigners in Egypt really were shepherds, but they were not lepers. They came to the land called Jerusalem, and later they settled there. It is clear how their priests, by God’s command, served constantly at the temple and in those days healed every disease. They even cured lepers and every kind of defect. King Solomon of Judea built the temple. That Manetho was wrong about the dates is plain from what he himself said. (This is also true of the king who expelled them, whose name was Pharaoh.
Translator’s note. “Pharaoh” was the title of the kings of Egypt, not a personal name.
οὐκέτι γὰρ αὐτῶν ἐβασίλευσε. καταδιώξας γὰρ Ἑβραίους μετὰ τοῦ στρατεύματος κατεποντίσθη εἰς τὴν ἐρυθρὰν θάλασσαν. ἔτι μὴν καὶ οὓς ἔφη ποιμένας πεπολεμηκέναι τοὺς Αἰγυπτίους, ψεύδεται) πρὸ ἐτῶν γὰρ τριακοσίων δεκατριῶν ἐξῆλθον ἐκ τῆς Αἰγύπτου, καὶ ᾤκησαν ἐκ τότε τὴν χώραν, τὴν ἔτι καὶ νῦν καλουμένην Ἰουδαίαν, πρὸ τοῦ καὶ Δαναὸν εἰς Ἄργος ἀφικέσθαι. ὅτι δὲ τοῦτον ἀρχαιότερον ἡγοῦνται τῶν λοιπῶν κατὰ Ἕλληνας οἱ πλείους, σαφές ἐστιν, ὥστε ὁ Μαναιθὼς δύο τάξεις ἄκων τῆς ἀληθείας μεμήνυκεν ἡμῖν, διὰ τῶν αὐτοῦ γραμμάτων· πρῶτον μὲν ποιμένας αὐτοὺς ὁμολογήσας, δεύτερον εἰπὼν καὶ τὸ ἐξεληλυθέναι αὐτοὺς ἐκ γῆς Αἰγύπτου· ὥστε καὶ ἐκ τούτων τῶν ἀναγραφῶν δείκνυσθαι προγενέστερον εἶναι τὸν Μωσῆν καὶ τοὺς σὺν αὐτῷ, ἐννεακοσίους ἢ καὶ χιλίους ἐνιαυτοὺς πρὸ τοῦ Ἰλιακοῦ πολέμου.
For he no longer ruled them. For having pursued the Hebrews, he and his army were engulphed in the Red Sea. And he is in error still further, in saying that the shepherds made war against the Egyptians. For they went out of Egypt, and thenceforth dwelt in the country now called Judaea, 313 years before Danaus came to Argos. And that most people consider him older than any other of the Greeks is manifest. So that Manetho has unwillingly declared to us, by his own writings, two particulars of the truth: first, avowing that they were shepherds; secondly, saying that they went out of the land of Egypt. So that even from these writings Moses and his followers are proved to be 900 or even 100 years prior to the Trojan war.
For he no longer ruled over them. He pursued the Hebrews with his army and was drowned in the Red Sea. Manetho also lies when he says that the shepherds made war on the Egyptians.) The Hebrews left Egypt 313 years before Danaus came to Argos, and from then on they lived in the country still called Judea. It is clear that most people consider Danaus older than any other figure in Greek history. So Manetho, against his will, has shown us two points of the truth in his own writings. First, he admitted that they were shepherds. Second, he said that they left the land of Egypt. So even from these records Moses and those with him are shown to be earlier than the Trojan War, by 900 or even 1,000 years.
Translator’s note. In Greek legend, Danaus came from Egypt and settled at Argos in southern Greece.
Scripture: Exodus 15:4
Ἀλλὰ καὶ περὶ τοῦ ναοῦ τῆς οἰκοδομῆς τοῦ ἐν τῇ Ἰουδαίᾳ, ὃν ᾠκοδόμησεν ὁ βασιλεὺς Σολομῶν μετὰ ἔτη πεντακόσια ἑξήκοντα ἓξ τῆς Αἰγύπτου ἐξοδίας τῶν Ἰουδαίων, παρὰ Τυρίοις ἀναγέγραπται, ὡς ὁ ναὸς ᾠκοδόμηται, καὶ ἐν τοῖς ἀρχείοις αὐτῶν πεφύλακται τὰ γράμματα, ἐν αἷς ἀναγραφαῖς εὑρίσκεται γεγονὼς ὁ ναὸς, πρὸ τοῦ τοὺς Τυρίους τὴν Καρχηδόνα κτίσαι, θᾶττον ἔτεσιν ἕκατον τεσσαράκοντα τρίσι, μησὶν ὀκτώ· (ἀνεγράφη δὲ ὑπὸ Ἱερώμου τοὔνομα βασιλέως Τυρίων υἱοῦ δὲ Ἀβειμάλου, διὰ τὸ ἐκ πατρικῆς συνηθείας τὸν Ἱέρωμον γεγενῆσθαι φίλον τοῦ Σολομῶντος· ἅμα καὶ διὰ τὴν ὑπερβάλλουσαν σοφίαν, ἣν ἔσχεν ὁ Σολομῶν. ἐν γὰρ προβλήμασιν ἀλλήλους συνεχῶς ἐγύμναζον. τεκμήριον δὲ τούτου καὶ ἀντίγραφα ἐπιτστολῶν αὐτῶν φασι μέχρι τοῦ δεῦρο παρὰ τοῖς Τυρίοις πεφυλαγμένα.
Antiquity of the Temple.Then concerning the building of the temple in Judaea, which Solomon the king built 566 years after the exodus of the Jews from Egypt, there is among the Tyrians a record how the temple was built; and in their archives writings have been preserved, in which the temple is proved to have existed 143 years 8 months before the Tyrians founded Carthage (and this record was made by Hiram (that is the name of the king of the Tyrians), the son of Abimalus, on account of the hereditary friendship which existed between Hiram and Solomon, and at the same time on account of the surpassing wisdom possessed by Solomon. For they continually engaged with each other in discussing difficult problems.
Now consider the building of the temple in Judea, which King Solomon built 566 years after the Jews left Egypt. Among the Tyrians there is a written account of how the temple was built, and the documents are kept in their archives. In these records the temple is found to have been built 143 years and 8 months before the Tyrians founded Carthage. (The record was made by Hiram, the king of the Tyrians and son of Abimalus. He made it because he had become Solomon’s friend through a friendship inherited from their fathers, and also because of Solomon’s extraordinary wisdom. The two of them were always testing each other with hard questions. As evidence of this, they say that copies of their letters are still kept among the Tyrians to this day.
Translator’s note. Scripture says that Hiram had always been a friend of David, Solomon’s father (1 Kings 5:1).
γράμματά τε ἀλλήλοις διέπεμπον) καθὼς μέμνηται Μένανδρος ὁ Ἐφέσιος, ἱστορῶν περὶ τῆς Τυρίων βασιλείας, λέγων οὕτως· τελευτήσαντος γὰρ Ἀβειμάλου βασιλέως Τυρίων, διεδέξατο τὴν βασιλείαν ὁ υἱὸς αὐτοῦ Ἱέρωμος, βιώσας ἔτη πεντήκοντα τρία. τοῦτον δὲ διεδέξατο Βάζωρος βιώσας ἔτη μγ΄, ὃς ἐβασίλευσεν ἔτη ιζ΄. μετὰ δὲ τοῦτον Μεθουάσταρτος βιώσας ἔτη νδ΄. ἐβασίλευσεν ἔτη ιβ΄. μετὰ δὲ τοῦτον ὁ ἀδελφὸς αὐτοῦ Ἀθάρυμος, βιώσας ἔτη νή, ἐβασίλευσεν ἔτη θ΄. τοῦτον ἀνεῖλεν ὁ ἀδελφὸς αὐτοῦ Ἕλλης τοὔνομα, ὃς βιώσας ἔτη ν΄, ἐβασίλευσε μῆνας η΄· τοῦτον ἀνεῖλεν Ἰουθώβαλος, ἱερεὺς τῆς Ἀστάρτης, ὃς βιώσας ἔτη μ΄, ἐβασίλευσεν ἔτη ιβ΄. τοῦτον διεδέξατο ὁ υἱὸς αὐτοῦ Βάζωρος, ὃς βιώσας ἔτη μέ, ἐβασίλευσεν ἔτη ζ΄. υἱὸς δὲ τούτου Μεττὴν, ὃς βιώσας ἔτη λβ΄, ἐβασίλευσεν ἔτη κθ΄.
And proof of this exists in their correspondence, which to this day is preserved among the Tyrians, and the writings that passed between them); as Menander the Ephesian, while narrating the history of the Tyrian kingdom, records, speaking thus: "For when Abimalus the king of the Tyrians died, his son Hiram succeeded to the kingdom. He lived 53 years. And Bazorus succeeded him, who lived 43, and reigned 17 years. And after him followed Methuastartus, who lived 54 years, and reigned 12. And after him succeeded his brother Atharymus, who lived 58 years, and reigned 9. He was slain by his brother of the name of Helles, who lived 50 years, and reigned 8 months. He was killed by Juthobalus, priest of Astarte, who lived 40 years, and reigned 12. He was succeeded by his son Bazorus, who lived 45 years, and reigned 7. And to him his son Metten succeeded, who lived 32 years, and reigned 29.
They also sent letters to one another.) Menander of Ephesus recalls this when he records the history of the Tyrian kingdom. He writes as follows: “When Abimalus, king of the Tyrians, died, his son Hiram succeeded to the kingdom. He lived 53 years. Bazorus succeeded him. He lived 43 years and reigned 17. After him came Methuastartus, who lived 54 years and reigned 12. After him came his brother Atharymus, who lived 58 years and reigned 9. His brother, whose name was Helles, killed him. Helles lived 50 years and reigned 8 months. Juthobalus, a priest of Astarte, killed Helles. Juthobalus lived 40 years and reigned 12. His son Bazorus succeeded him. Bazorus lived 45 years and reigned 7. His son Metten followed, who lived 32 years and reigned 29.
Translator’s note. Josephus quotes a longer form of this list from Menander in Against Apion, book 1. Theophilus probably took it from there. His copy gives no length for Hiram’s reign, and some names and figures differ from Josephus. As printed here, the reigns do not add up to the total given in the next section.
τοῦτον διεδέξατο Πυγμαλίων Πυγμαλίου, ὃς βιώσας ἔτη νς΄, ἐβασίλευσεν ἔτη ζ΄. ἐν δὲ τῷ ἑβδόμῳ ἔτει τῆς βασιλείας ἡ ἀδελφὴ αὐτοῦ εἰς Λιβύην φυγοῦσα, πόλιν ᾠκοδόμησε τὴν μέχρι τοῦ δεῦρο Καρχηδονίαν καλουμένην. συνάγεται οὖν πᾶς χρόνος ἀπὸ τῆς Ἱερώμου βασιλείας μέχρι Καρχηδόνος κτίσεως ἔτη ρνε΄, μῆνες η΄. τῷ δὲ δωδεκάτῳ ἔτει τῆς Ἱερώμου βασιλείας ἐν Ἱεροσολύμοις ὁ ναὸς ᾠκοδομήθη· ὥστε τὸν πάντα χρόνον γεγενῆσθαι ἀπὸ τῆς τοῦ ναοῦ οἰκοδομῆς, μέχρι Καρχηδόνος κτίσεως ἔτη ρμγ΄. μῆνες η΄.
Pygmalion, son of Pygmalius succeeded him, who lived 56 years, and reigned 7. And in the 7th year of his reign, his sister, fleeing to Libya, built the city which to this day is called Carthage. The whole period, therefore, from the reign of Hiram to the founding of Carthage, amounts to 155 years and 8 months. And in the 12th year of the reign of Hiram the temple in Jerusalem was built. So that the entire time from the building of the temple to the founding of Carthage was 143 years and 8 months.
Pygmalion, son of Pygmalius, succeeded him. He lived 56 years and reigned 7. In the seventh year of his reign his sister fled to Libya and built the city that is still called Carthage. So the whole time from the reign of Hiram to the founding of Carthage adds up to 155 years and 8 months. The temple in Jerusalem was built in the twelfth year of Hiram’s reign. So the whole time from the building of the temple to the founding of Carthage was 143 years and 8 months.”
Translator’s note. Josephus does not name Pygmalion’s sister; other sources (e.g. Timaeus, Justin) call her Elissa, and Latin writers such as Virgil know her as Dido.
Τῆς μὲν οὖν Φοινίκων καὶ Αἰγυπτίων μαρτυρίας, ὡς ἱστορήκασι περὶ τῶν καθ᾿ ἡμᾶς χρόνων οἱ συγγράψαντες Μαναιθῶς ὁ Αἰγύπτιος καὶ ὁ Μένανδρος ὁ Ἐφέσιος, ἔτι δὲ καὶ Ἰώσιππος ὁ ἀναγράψας τὸν Ἰουδαϊκὸν πόλεμον, τὸν γενόμενον αὐτοῖς ὑπὸ Ῥωμαίων, ἀρκετῶς ἤτω ἡμῖν τὰ εἰρημένα. ἐκ γὰρ τούτων τῶν ἀρχαίων δείκνυται καὶ τὰ τῶν λοιπῶν συγγράμματα ἔσχατα εἶναι τῶν διὰ Μωσέως ἡμῖν δεδομένων γραμμάτων, ἔτι μὴν καὶ τῶν μεταξὺ προφητῶν. ὁ γὰρ ὕστερος τῶν προφητῶν γενόμενος, Ζαχαρίας ὀνόματι, ἤκμασε κατὰ τὴν Δαρείου βασιλείαν. ἀλλὰ καὶ οἱ νομοθέται πάντες μεταξὺ εὑρίσκονται νομοθετοῦντες. εἰ γάρ τις εἴποι Σόλωνα τὸν Ἀθηναῖον, οὗτος γέγονε κατὰ τοὺς χρόνους Κύρου καὶ Δαρείου τῶν βασιλέων, κατὰ τὸν χρόνον Ζαχαρίου τοῦ προειρημένου προφήτου, μεταξὺ γεγενημένου πάνυ πολλοῖς ἔτεσιν· ἤτοι καὶ περὶ Λυκούργου, ἢ Δράκοντος, ἢ Μίνω τῶν νομοθετῶν, Ἰώσιππος γράφων λέγει ὅτι προάγουσιν αὐτοὺς ἀρχαιότητι αἱ ἱεραὶ βίβλοι, ὅπου γε καὶ τοῦ Διὸς τοῦ Κρητῶν βασιλεύσαντος, ἀλλὰ μὴν καὶ τοῦ Ἰλιακοῦ πολέμου δείκνυται προάγοντα τὰ γράμματα τοῦ θείου νόμου, τοῦ διὰ Μωσέως ἡμῖν δεδομένου.
Prophets More Ancient Than Greek Writers.So then let what has been said suffice for the testimony of the Phoenicians and Egyptians, and for the account of our chronology given by the writers Manetho the Egyptian, and Menander the Ephesian, and also Josephus, who wrote the Jewish war, which they waged with the Romans. For from these very old records it is proved that the writings of the rest are more recent than the writings given to us through Moses, yes, and than the subsequent prophets. For the last of the prophets, who was called Zechariah, was contemporary with the reign of Darius. But even the lawgivers themselves are all found to have legislated subsequently to that period. For if one were to mention Solon the Athenian, he lived in the days of the kings Cyrus and Darius, in the time of the prophet Zechariah first mentioned, who was by many years the last of the prophets. Or if you mention the lawgivers Lycurgus, or Draco, or Minos, Josephus tells us in his writings that the sacred books take precedence of them in antiquity, since even before the reign of Jupiter over the Cretans, and before the Trojan war, the writings of the divine law which has been given to us through Moses were in existence.
That is enough, then, on the testimony of the Phoenicians and Egyptians. Manetho the Egyptian and Menander the Ephesian have written about the dates of our history. So has Josephus, who wrote the account of the war the Romans waged against the Jews. These ancient writers show that the writings of all the other authors are later than the books given to us through Moses, and later also than the prophets who came in between. For the last of the prophets, named Zechariah, flourished in the reign of Darius. The lawgivers, too, are all found to have made their laws in that in-between period. Take Solon the Athenian. He lived in the time of the kings Cyrus and Darius, the time of the prophet Zechariah I just mentioned, who came in between, a great many years after Moses. Or take the lawgivers Lycurgus, Draco, and Minos. Josephus says in his writings that the sacred books are older than they are. Indeed, the writings of the divine law given to us through Moses are shown to be older even than the reign of Zeus over the Cretans, and older than the Trojan War.
Translator’s note. Theophilus treats Zeus as a human king of Crete who was later worshipped as a god, a view he also argues elsewhere in this work.
ἵνα δὲ ἀκριβεστέραν ποιήσωμεν τὴν ἀπόδειξιν τῶν καιρῶν καὶ χρόνων, Θεοῦ ἡμῖν παρέχοντος, οὐ μόνον τὰ μετὰ κατακλυσμὸν ἱστοροῦντες, ἀλλὰ καὶ τὰ πρὸ κατακλυσμοῦ, εἰς τὸ καὶ τῶν ἁπάντων κατὰ τὸ δυνατὸν εἰπεῖν ἡμῖν τὸν ἀριθμὸν, νυνὶ ποιησόμεθα, ἀναδραμόντες ἐπὶ τὴν ἀνέκαθεν ἀρχὴν τῆς τοῦ κόσμου κτίσεως, ἣν ἀνέγραψε Μωσῆς ὁ θεράπων τοῦ Θεοῦ, διὰ πνεύματος ἁγίου. εἰπὼν γὰρ τὰ περὶ κτίσεως καὶ γενέσεως κόσμου, τοῦ πρωτοπλάστου ἀνθρώπου, καὶ τὰ τῶν ἑξῆς γεγενημένων, ἐσήμανε καὶ τὰ πρὸ κατακλυσμοῦ ἔτη γενόμενα. ἐγὼ δ᾿ αἰτοῦμαι χάριν παρὰ τοῦ μόνου θεοῦ, εἰς τὸ τἀληθῆ κατὰ τὸ θέλημα αὐτοῦ πάντα ἀκριβῶς εἰπεῖν, ὅπως καὶ σὺ, καὶ πᾶς ὁ τούτοις ἐντυγχάνων, ὁδηγῆται ὑπὸ τῆς ἀληθείας καὶ χάριτος αὐτοῦ. ἄρξομαι δὴ πρῶτον ἀπὸ τῶν ἀναγεγραμμένων γενεαλογιῶν, λέγω δὲ ἀπὸ τοῦ πρωτοπλάστου ἀνθρώπου τὴν ἀρχὴν ποιησάμενος.
And that we may give a more accurate exhibition of eras and dates, we will, God helping us, now give an account not only of the dates after the deluge, but also of those before it, so as to reckon the whole number of all the years, as far as possible; tracing up to the very beginning of the creation of the world, which Moses the servant of God recorded through the Holy Spirit. For having first spoken of what concerned the creation and genesis of the world, and of the first man, and all that happened after in the order of events, he signified also the years that elapsed before the deluge. And I pray for favour from the only God, that I may accurately speak the whole truth according to His will, that you and every one who reads this work may be guided by His truth and favour. I will then begin first with the recorded genealogies, and I begin my narration with the first man.
With God’s help, I want to make my proof of the times and dates more exact. So I will now cover not only the events after the flood but also those before it, so that I can give the total number of all the years, as far as that is possible. I will go back to the very beginning of the creation of the world, which Moses, the servant of God, recorded through the Holy Spirit. For Moses first spoke of the creation and origin of the world, of the first-formed man, and of what happened next. In doing so he also indicated the years that passed before the flood. I ask the only God for the grace to tell the whole truth accurately, according to his will, so that you and everyone who reads this may be guided by his truth and grace. I will begin with the recorded genealogies, starting from the first-formed man.
Ἀδὰμ ἕως οὗ ἐτέκνωσεν ἔτη σλ΄. υἱὸς δὲ τούτου Σὴθ ἔτη σέ. υἱὸς δὲ τούτου Ἐνῶς ἔτη ρ(??). υἱὸς δὲ τούτου Καϊνὰν ἔτη ρο΄. υἱὸς δὲ τούτου Μαλελεὴλ ἔτη ρξε΄. υἱὸς δὲ τούτου Ἰάρεθ ἔτη ρξβ΄. υἱὸς δὲ τούτου Ἐνὼχ ἔτη ρξε΄. υἱὸς δὲ τούτου Μαθουσάλα ἔτη ρξζ΄. υἱὸς δὲ τούτου Λάμεχ ἔτη ρπη΄. τούτῳ δὲ υἱὸς ἐγενήθη ὁ προειρημένος Νῶε, ὃς ἐτέκνωσε τὸν Σὴμ ὢν ἐτῶν φ΄. ἐπὶ τούτου ἐγένετο ὁ κατακλυσμὸς ὄντος αὐτοῦ ἐτῶν χ΄. τὰ πάντα οὖν μέχρι κατακλυσμοῦ γεγένηται ἔτη βσμβ΄. μετὰ δὲ τὸν κατακλυσμὸν εὐθέως ὁ Σὴμ, ὢν ἐτῶν ρ', ἐτέκνωσε τὸν Ἀρφαξάθ. Ἀρφαξὰθ δὲ ἐτέκνωσε Σαλὰ ὢν ἐτῶν ρλε΄. ὁ δὲ Σαλὰ ἐτέκνωσεν ὢν ἐτῶν ρλ΄.
⚑ Possible scanning error in the digital Greek (ρ(??).). Check it against the printed edition.
Chronology from Adam.Adam lived till he begat a son, 230 years. And his son Seth, 205. And his son Enos, 190. And his son Cainan, 170. And his son Mahaleel, 165. And his son Jared, 162. And his son Enoch, 165. And his son Methuselah, 167. And his son Lamech, 188. And Lamech's son was Noah, of whom we have spoken above, who begat Shem when 500 years old. During Noah's life, in his 600th year, the flood came. The total number of years, therefore, till the flood, was 2242. And immediately after the flood, Shem, who was 100 years old, begat Arphaxad. And Arphaxad, when 135 years old, begat Salah. And Salah begat a son when 130.
Adam lived 230 years until he fathered a son. His son Seth lived 205 years until he fathered a son. His son Enos, 190. His son Cainan, 170. His son Mahaleel, 165. His son Jared, 162. His son Enoch, 165. His son Methuselah, 167. His son Lamech, 188. To Lamech was born the Noah I mentioned earlier. He fathered Shem when he was 500 years old. The flood came in his time, when he was 600 years old. So the total number of years up to the flood was 2,242. Right after the flood, Shem, who was 100 years old, fathered Arphaxad. Arphaxad was 135 when he fathered Salah. Salah was 130 when he fathered a son.
Scripture: Genesis 7:6; Genesis 11:10-12
τούτου δὲ υἱὸς Ἕβερ ὢν ἐτῶν ρλδ΄. ἀφ᾿ οὗ καὶ τὸ γένος αὐτῶν Ἑβραῖοι προσηγορεύθησαν. τούτου δὲ υἱὸς Φαλὲγ ὢν ἐτῶν ρλ΄. τούτου δὲ υἱὸς Ῥαγεῦ ὢν ἐτῶν ρλβ΄. τούτου δὲ υἱὸς Σεροὺχ ὢν ἐτῶν ρλ΄. τούτου δὲ υἱὸς Ναχὼρ ὢν ἐτῶν οε΄. τούτου δὲ υἱὸς θάῤῥα ὢν ἐτῶν ο'. τούτου δὲ υἱὸς Ἀβραὰμ ὁ πατριάρχης ἡμῶν ἐτέκνωσε τὸν Ἰσαὰκ ὢν ἐτῶν ρ΄. γίνονται οὖν μέχρι Ἀβραὰμ ἔτη γσοή. Ἰσαὰκ ὁ προειρημένος ἕως τεκνογονίας ἔζησεν ἔτη ξ΄. ὃς ἐγέννησε τὸν Ἰακώβ. ἔζησεν ὁ Ἰακὼβ ἕως τῆς μετοικεσίας τῆς ἐν Αἰγύπτῳ γενομένης, ἧς ἐπάνω προειρήκαμεν, ὢν ἐτῶν ρλ΄. ἡ δὲ παροίκησις τῶν Ἑβραίων ἐν Αἰγύπτῳ ἐγενήθη ἔτη υλ΄. καὶ μετὰ τὸ ἐξελθεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ἐν τῇ ἐρήμῳ καλουμένῃ διέτριψαν ἔτη μ΄.
And his son Eber, when 134. And from him the Hebrews name their race. And his son Phaleg begat a son when 130. And his son Reu, when 132 And his son Serug, when 130. And his son Nahor, when 75. And his son Terah, when 70. And his son Abraham, our patriarch, begat Isaac when he was 100 years old. Until Abraham, therefore, there are 3278 years. The fore-mentioned Isaac lived until he begat a son, 60 years, and begat Jacob. Jacob, till the migration into Egypt, of which we have spoken above, lived 130 years. And the sojourning of the Hebrews in Egypt lasted 430 years; and after their departure from the land of Egypt they spent 40 years in the wilderness, as it is called.
His son Eber was 134 when he fathered a son. The Hebrews take the name of their race from him. His son Phaleg was 130 when he fathered a son. His son Reu was 132. His son Serug was 130. His son Nahor was 75. His son Terah was 70. His son was Abraham, our patriarch, who fathered Isaac when he was 100. So the total up to Abraham is 3,278 years. The Isaac I just mentioned was 60 when he fathered Jacob. Jacob was 130 when the family moved to Egypt, which I described above. The Hebrews’ stay in Egypt lasted 430 years. After they left the land of Egypt, they spent 40 years in the place called the wilderness.
Scripture: Genesis 21:5; Genesis 47:9; Exodus 12:40
γίνεται οὖν τὰ πάντα ἔτη γ(??)λη΄. ᾧ καιρῷ τοῦ Μωσέως τελευτήσαντος διεδέξατο ἄρχειν Ἰησοῦς υἱὸς Ναυὶ, ὃς προέστη αὐτῶν ἔτεσι κζ΄. μετὰ δὲ τὸν Ἰησοῦν τοῦ λαοῦ παραβάντος ἀπὸ τῶν ἐντολῶν τοῦ θεοῦ, ἐδούλευσαν βασιλεῖ Μεσοποταμίας Χουσαράθων ὀνόματι ἔτεσιν ὀκτώ. εἶτα μετανοήσαντος τοῦ λαοῦ κριταὶ ἐγενήθησαν αὐτοῖς. Γοθονοὴλ ἔτεσι τεσσαράκοντα. Ἐγλὼν ἔτεσιν ιη΄. Ἀὼθ ἔτεσιν η΄. ἔπειτα πταισάντων αὐτῶν ἀλλόφυλοι ἐκράτησαν ἔτεσι κ΄. ἔπειτα Δεββώρα ἔκρινεν αὐτοὺς ἔτεσι μ΄. ἔπειτα Μαδιανίται ἐκράτησαν αὐτῶν ἔτεσι ζ΄. εἶτα Γεδεὼν ἔκρινεν αὐτοὺς ἔτεσι μ΄. Ἀβιμέλεχ ἔτεσι γ΄. Θωλὰ ἔτεσι κβ΄. Ἰαεὶρ ἔτεσι κβ΄. ἔπειτα Φυλιστιεὶμ, καὶ Ἀμμανίται ἐκράτησαν αὐτῶν ἔτεσιν ιη΄. εἶτα Ἰεφθάε ἔκρινεν αὐτοὺς ἔτεσιν ἕξ. Ἐσβὼν ἔτεσι ζ΄. Αἰλὼν ἔτεσιν ι΄. Ἀβδὼν ἔτεσιν η΄. ἔπειτα ἀλλόφυλοι ἐκράτησαν αὐτῶν ἔτεσι μ΄. εἶτα Σαμψὼν ἔκρινεν αὐτοὺς ἔτεσι κ΄. ἔπειτα εἰρήνη ἐν αὐτοῖς ἐγένετο ἔτεσι μ΄. εἶτα Σαμηρὰ ἔκρινεν αὐτοὺς ἐνιαυτὸν, Ἠλὶς ἔτεσι κ΄. Σαμουὴλ ἔτεσιν ιβ΄.
⚑ Possible scanning error in the digital Greek (γ(??)λη΄.). Check it against the printed edition.
All these years, therefore, amount to 3, 938. And at that time, Moses having died, Jesus the sun of Nun succeeded to his rule, and governed them 27 years. And after Jesus, when the people had transgressed the commandments of God, they served the king of Mesopotamia, by name Chusarathon, 8 years. Then, on the repentance of the people, they had judges: Gothonoel, 40 years; Eglon, 18 years; Aoth, 8 years. Then having sinned, they were subdued by strangers for 20 years. Then Deborah judged them 40 years. Then they served the Midianites 7 years. Then Gideon judged them 40 years; Abimelech, 3 years; Thola, 22 years; Jair, 22 years. Then the Philistines and Ammonites ruled them 18 years. After that Jephthah judged them 6 years; Esbon, 7 years; Ailon, 10 years; Abdon, 8 years. Then strangers ruled them 40 years. Then Samson judged them 20 years. Then there was peace among them for 40 years. Then Samera judged them one year; Eli, 20 years; Samuel, 12 years.
The total, then, is 3,938 years. At that time Moses died, and Jesus the son of Nun succeeded him as ruler and led them for 27 years. After Jesus, the people turned aside from God’s commandments, and they were subject to a king of Mesopotamia named Chusarathon for eight years. Then the people repented, and they had judges: Gothonoel for 40 years, Eglon for 18 years, and Aoth for 8 years. Next, because they stumbled, foreigners held power over them for 20 years. Then Deborah judged them for 40 years. Next the Midianites held power over them for 7 years. Then Gideon judged them for 40 years, Abimelech for 3 years, Thola for 22 years, and Jair for 22 years. Next the Philistines and the Ammonites held power over them for 18 years. Then Jephthah judged them for 6 years, Esbon for 7 years, Ailon for 10 years, and Abdon for 8 years. Next foreigners held power over them for 40 years. Then Samson judged them for 20 years. After that there was peace among them for 40 years. Then Samera judged them for one year, Eli for 20 years, and Samuel for 12 years.
Μετὰ δὲ τοὺς κριτὰς ἐγένοντο βασιλεῖς ἐν αὐτοῖς. πρῶτος ὀνόματι Σαοὺλ, ὃς ἐβασίλευσεν ἔτη κ΄. ἔπειτα Δαυὶδ ὁ πρόγονος ἡμῶν ἔτη μ΄. γίνεται οὖν μέχρι τῆς τοῦ Δαυὶδ βασιλείας τὰ πάντα ἔτη υ(??)ς΄. μετὰ δὲ τούτους ἐβασίλευσε Σολομῶν, ὁ καὶ τὸν ναὸν τὸν ἐν Ἱεροσολύμοις κατὰ βουλὴν Θεοῦ πρῶτος οἰκοδομήσας δι᾿ ἐτῶν μ΄. μετὰ δὲ τοῦτον Ῥοβοὰμ ἔτεσιν ιζ΄. καὶ μετὰ τοῦτον Ἐβίας ἔτεσι ζ΄. καὶ μετὰ τοῦτον Ἐσὰ ἔτεσι μά. καὶ μετὰ τοῦτον Ἰωσαφὰτ ἔτεσι κέ. μετὰ δὲ τοῦτον Ἰωρὰμ ἔτη η΄. μετὰ δὲ τοῦτον Ὀχοσίας ἐνιαυτόν. καὶ μετὰ τοῦτον Γοθολία ἔτεσιν ἕξ. μετὰ δὲ ταύτην Ἰωσίας ἔτεσι μ΄. καὶ μετὰ τοῦτον Ἀμεσίας ἔτεσι λθ΄. καὶ μετὰ τοῦτον Ὀζίας ἔτεσι νβ΄.
⚑ Possible scanning error in the digital Greek (υ(??)ς΄.). Check it against the printed edition.
From Saul to the Captivity.And after the judges they had kings, the first named Saul, who reigned 20 years; then David, our forefather, who reigned 40 years. Accordingly, there are to the reign of David [from Isaac] 496 years. And after these kings Solomon reigned, who also, by the will of God, was the first to build the temple in Jerusalem; he reigned 40 years. And after him Rehoboam, 17 years; and after him Abias, 7 years; and after him Asa, 41 years; and after him Jehoshaphat, 25 years; and after him Joram, 8 years; and after him Ahaziah, 1 year; and after him Athaliah, 6 years; and after her Josiah, 40 years; and after him Amaziah, 39 years; and after him Uzziah, 52 years; and after him Jotham, 16 years; and after him Ahaz, 17 years; and after him Hezekiah, 29 years; and after him Manasseh, 55 years; and after him Amon, 2 years; and after him Josiah, 31 years; and after him Jehoahaz, 3 months; and after him Jehoiakim, 11 years.
After the judges they had kings. The first was named Saul, who reigned 20 years. Then came David, our forefather, who reigned 40 years. So the total number of years up to the reign of David is 496. After these kings Solomon reigned for 40 years. By God’s counsel he was also the first to build the temple in Jerusalem. After him came Rehoboam for 17 years, then Abias for 7 years, then Asa for 41 years, then Jehoshaphat for 25 years, then Joram for 8 years, then Ahaziah for 1 year, then Athaliah for 6 years. After her came Josiah for 40 years, then Amaziah for 39 years, then Uzziah for 52 years.
Translator’s note. The king who reigned 40 years after Athaliah is Joash (Jehoash) in the Bible (2 Kings 12:1). Theophilus, or his copyists, calls him “Josiah.” Abias is the king usually called Abijah.
μετὰ δὲ τοῦτον Ἰωαθὰμ ἔτεσιν ις΄. μετὰ δὲ τοῦτον Ἄχαζ ἔτεσιν ιζ΄. καὶ μετὰ τοῦτον Ἑζεκίας ἔτεσι κθ΄. μετὰ δὲ τοῦτον Μανασσὴς ἔτεσι νε΄. μετὰ δὲ τοῦτον Ἀμὼς ἔτεσι δυσί. μετὰ δὲ τοῦτον Ἰωσίας ἔτεσι λα΄. μετὰ δὲ τοῦτον Ὠχὰς μῆνας γ΄. μετὰ δὲ τοῦτον Ἰωακεὶμ ἔτη ια΄. ἔπειτα Ἰωακεὶμ ἕτερος μῆνας γ΄. ἡμέρας ι΄. μετὰ δὲ τοῦτον Σεδεκίας ἔτη ια΄. μετὰ δὲ τούτους τοὺς βασιλεῖς διαμένοντος τοῦ λαοῦ ἐπὶ τοῖς ἁμαρτήμασι, καὶ μὴ μετανοοῦντος, κατὰ προφητείαν Ἱερεμίου, ἀνέβη εἰς τὴν Ἰουδαίαν βασιλεὺς Βαβυλῶνος, ὄνομα Ναβουχοδονόσορ. οὗτος μετῴκησε τὸν λαὸν τῶν Ἰουδαίων εἰς Βαβυλῶνα· καὶ τὸν ναὸν κατέστρεψεν, ὃν ᾠκοδομήκει Σολομῶν. ἐν δὲ τῇ μετοικησίᾳ Βαβυλῶνος ὁ λαὸς ἐποίησεν ἔτη ο΄.
Then another Jehoiakim, 3 months 10 days; and after him Zedekiah, 11 years. And after these kings, the people, continuing in their sins, and not repenting, the king of Babylon, named Nebuchadnezzar, came up into Judaea, according to the prophecy of Jeremiah. He transferred the people of the Jews to Babylon, and destroyed the temple which Solomon had built. And in the Babylonian banishment the people passed 70 years.
After him came Jotham for 16 years, then Ahaz for 17 years, then Hezekiah for 29 years, then Manasseh for 55 years, then Amon for 2 years, then Josiah for 31 years. After him Ochas reigned 3 months, then Jehoiakim for 11 years. Then another Jehoiakim reigned 3 months and 10 days. After him came Zedekiah for 11 years. After these kings the people stayed in their sins and did not repent. So, according to the prophecy of Jeremiah, the king of Babylon, named Nebuchadnezzar, came up into Judea. He carried the people of the Jews off to Babylon and destroyed the temple that Solomon had built. In the exile in Babylon the people spent 70 years.
Translator’s note. “Ochas,” who reigned three months, is the king called Jehoahaz in the Bible (2 Kings 23:31). The Greek also spells Amon as “Amos.”
Scripture: Jeremiah 25:11
γίνεται οὖν μετὰ τῆς παροικησίας ἐν γῇ Βαβυλῶνος τὰ πάντα ἔτη δ(??)νδ΄. μῆνες ς΄. ἡμέραι ι΄. ὃν τρόπον δὲ ὁ Θεὸς προεῖπε διὰ Ἱερεμίου τοῦ προφήτου, τὸν λαὸν αἰχμαλωτισθῆναι εἰς Βαβυλῶνα, οὕτως προεσήμανε καὶ τὸ πάλιν ἐπανελθεῖν αὐτοὺς εἰς τὴν γῆν αὐτῶν μετὰ ο΄. ἔτη. τελειουμένων οὖν ο΄. ἐτῶν, γίνεται Κύρος βασιλεὺς Περσῶν, ὃς κατὰ τὴν προφητείαν Ἱερεμίου, δευτέρῳ ἔτει τῆς βασιλείας αὐτοῦ ἐκήρυξε, κελεύων δι᾿ ἐγγραφῶν τοὺς Ἰουδαίους πάντας, τοὺς ὄντας ἐν τῇ βασιλείᾳ αὐτοῦ, ἐπιστρέφειν εἰς τὴν ἑαυτῶν χώραν, καὶ τῷ Θεῷ ἀνοικοδομεῖν τὸν ναὸν, ὃν καθῃρήκει βασιλεὺς Βαβυλῶνος ὁ προειρημένος. πρὸς τούτοις δὲ ὁ Κύρος, κατ᾿ ἐγκέλευσιν τοῦ Θεοῦ προσέταξε Σαβεσσάρῳ καὶ Μιθριδάτῃ τοῖς ἰδίοις σωματοφύλαξι, τὰ σκεύη τὰ ἐκ τοῦ ναοῦ τοῦ τῆς Ἰουδαίας ληφθέντα ὑπὸ τοῦ Ναβουχοδονόσορ, ἀποκομισθῆναι καὶ ἀποτεθῆναι εἰς τὸν ναόν. ἐν τῷ οὖν δευτέρῳ ἔτει Κύρου πληροῦται τὰ ο΄. ἔτη, τὰ προειρημένα ὑπὸ τοῦ Ἱερεμίου.
⚑ Possible scanning error in the digital Greek (δ(??)νδ΄.). Check it against the printed edition.
Until the sojourning in the land of Babylon, there are therefore, in all, 4954 years 6 months and 10 days. And according as God had, by the prophet Jeremiah, foretold that the people should be led captive to Babylon, in like manner He signified beforehand that they should also return into their own land after 70 years. These 70 years then being accomplished, Cyrus becomes king of the Persians, who, according to the prophecy of Jeremiah, issued a decree in the second year of his reign, enjoining by his edict that all Jews who were in his kingdom should return to their own country, and rebuild their temple to God, which the fore-mentioned king of Babylon had demolished. Moreover, Cyrus, in compliance with the instructions of God, gave orders to his own bodyguards, Sabessar and Mithridates, that the vessels which had been taken out of the temple of Judaea by Nebuchadnezzar should be restored, and placed again in the temple. In the second year, therefore, of Darius are fulfilled the 70 years which were foretold by Jeremiah.
So the total, including the exile in the land of Babylon, comes to 4,954 years, 6 months and 10 days. God had foretold through the prophet Jeremiah that the people would be taken captive to Babylon. In the same way he also announced beforehand that they would return to their own land after 70 years. When the 70 years were being completed, Cyrus became king of the Persians. In the second year of his reign, in keeping with Jeremiah’s prophecy, he made a proclamation. He ordered in writing that all the Jews in his kingdom should go back to their own country and rebuild for God the temple that the king of Babylon mentioned above had torn down. Besides this, Cyrus acted at God’s command. He ordered his own bodyguards, Sabessar and Mithridates, to bring back the vessels that Nebuchadnezzar had taken from the temple in Judea and to put them back in the temple. So in the second year of Cyrus the 70 years foretold by Jeremiah were fulfilled.
Translator’s note. For the seventy years, see Jeremiah 25:11–12 and 29:10. Ezra 1:1 dates Cyrus’s decree to his first year, not his second. In Ezra 1:8 Mithredath is Cyrus’s treasurer, who hands the vessels over to Sheshbazzar (Theophilus’s “Sabessar”). Ezra does not call them bodyguards.
Scripture: Jeremiah 25:11-12; Jeremiah 29:10
Ἐντεῦθεν ὁρᾷν ἔστι πῶς ἀρχαιότερα καὶ ἀληθέστερα δείκνυται τὰ ἱερὰ γράμματα τὰ καθ᾿ ἡμᾶς εἶναι τῶν καθ᾿ Ἕλληνας καὶ Αἰγυπτίους, ἢ καί τινων ἑτέρων ἱστοριογράφων. Ἡρόδοτος γὰρ καὶ Θουκυδίδης, ἢ καὶ Ξενοφῶν, ἢ ὅπως οἱ ἄλλοι ἱστοριογράφοι, οἱ πλείους ἤρξαντο σχέδον ἀπὸ τῆς Κύρου καὶ Δαρείου βασιλείας ἀναγράφειν, μὴ ἐξισχύσαντες τῶν παλαιῶν καὶ προτέρων χρόνων τὸ ἀκριβὲς εἰπεῖν. τί γὰρ μέγα ἔφασαν εἰ περὶ Δαρείου καὶ Κύρου, τῶν κατὰ βαρβάρους βασιλέων, εἶπον, ἢ κατὰ Ἕλληνας Ζωπύρου καὶ Ἱππίου, ἢ τοὺς Ἀθηναίων καὶ Λακεδαιμονίων πολέμους, ἢ τὰς Ξέρξου πράξεις, ἢ Παυσανίου τοῦ ἐν τῷ τεμένει τῆς Ἀθηνᾶς λιμῷ κινδυνεύσαντος διαφθαρῆναι, ἢ τὰ περὶ Θεμιστοκλέα, καὶ τὸν πόλεμον τὸν Πελοποννησίων, ἢ τὰ περὶ Ἀλκιβιάδην καὶ Θρασύβουλον;
Contrast Between Hebrew and Greek Writings.Hence one can see how our sacred writings are shown to be more ancient and true than those of the Greeks and Egyptians, or any other historians. For Herodotus and Thucydides, as also Xenophon, and most other historians, began their relations from about the reign of Cyrus and Darius, not being able to speak with accuracy of prior and ancient times. For what great matters did they disclose if they spoke of Darius and Cyrus, barbarian kings, or of the Greeks Zopyrus and Hippias, or of the wars of the Athenians and Lacedaemonians, or the deeds of Xerxes or of Pausanias, who ran the risk of starving to death in the temple of Minerva, or the history of Themistocles and the Peloponnesian war, or of Alcibiades and Thrasybulus?
From this one can see how our sacred writings are shown to be older and truer than the writings of the Greeks and Egyptians, or of any other historians. Herodotus, Thucydides, Xenophon, and the other historians, most of them, began their records at about the reign of Cyrus and Darius. They were not able to speak accurately about the older and earlier times. For what great thing did they tell if they wrote about Darius and Cyrus, kings among the barbarians? Or, in Greek history, about Zopyrus and Hippias, or the wars of the Athenians and Spartans, or the deeds of Xerxes? Or about Pausanias, who was in danger of starving to death in the sacred precinct of Athena? Or about Themistocles and the Peloponnesian war, or Alcibiades and Thrasybulus?
Translator’s note. Zopyrus was not a Greek but a Persian noble. Herodotus tells how he helped Darius take Babylon.
οὐ γὰρ πρόκειται ἡμῖν ὕλη πολυλογίας· ἀλλὰ εἰς τὸ φανερῶσαι τὴν τῶν χρόνων ἀπὸ καταβολῆς κόσμου ποσότητα, καὶ ἐλέγξαι τὴν ματαιοπονίαν καὶ φλυαρίαν τῶν συγγραφέων, ὅτι οὐκ εἰσὶν ἐτῶν οὔτε δισμυρίαι μυριάδες, ὡς Πλάτων ἔφη, καὶ ταῦτα ἀπὸ κατακλυσμοῦ ἕως τῶν αὐτοῦ χρόνων τοσαῦτα ἔτη γεγενῆσθαι δογματίζων· οὔτε μὴν ιε΄. μυριάδες καὶ τοε΄. ἔτη, καθὰ προειρήκαμεν Ἀπολλώνιον τὸν Αἰγύπτιον ἱστορεῖν· οὐδὲ ἀγέννητος ὁ κόσμος ἐστὶ, καὶ αὐτοματισμὸς τῶν πάντων, καθὼς Πυθαγόρας καὶ οἱ λοιποὶ πεφλυαρήκασιν· ἀλλὰ μὲν οὖν γενητὸς, καὶ προνοίᾳ διοικεῖται ὑπὸ τοῦ ποιήσαντος τὰ πάντα Θεοῦ· καὶ ὁ πᾶς χρόνος καὶ τὰ ἔτη δείκνυται τοῖς βουλομένοις πείθεσθαι τῇ ἀληθείᾳ. μή πως οὖν δόξωμεν μέχρι Κύρου δεδηλωκέναι, τῶν δὲ μεταξὺ χρόνων ἀμελεῖν, ὡς μὴ ἔχοντες ἀποδεῖξαι, Θεοῦ παρέχοντος, καὶ τῶν ἑξῆς χρόνων τὴν τάξιν πειράσομαι κατὰ τὸ δυνατὸν ἐξηγήσασθαι.
For my purpose is not to furnish mere matter of much talk, but to throw light upon the number of years from the foundation of the world, and to condemn the empty labour and trifling of these authors, because there have neither been twenty thousand times ten thousand years from the flood to the present time, as Plato said, affirming that there had been so many years; nor yet 15 times 10, 375 years, as we have already mentioned Apollonius the Egyptian gave out; nor is the world uncreated, nor is there a spontaneous production of all things, as Pythagoras and the rest dreamed; but, being indeed created, it is also governed by the providence of God, who made all things; and the whole course of time and the years are made plain to those who wish to obey the truth. Lest, then, I seem to have made things plain up to the time of Cyrus, and to neglect the subsequent periods, as if through inability to exhibit them, I will endeavour, by God's help, to give an account, according to my ability, of the course of the subsequent times.
My purpose here is not to give material for long talk. It is to show the number of years from the foundation of the world, and to expose the wasted effort and nonsense of these writers. There have not been twenty thousand myriads of years, as Plato said, when he taught that this many years had passed from the flood down to his own time. Nor have there been 150,375 years, as I said earlier that Apollonius the Egyptian reports. Nor is the world uncreated, with everything coming about by itself, as Pythagoras and the others have babbled. The world was made, and it is governed by the providence of God, who made all things. The whole span of time and the years are made clear to those who are willing to be persuaded by the truth. I do not want it to seem that I have set out the dates only as far as Cyrus and neglected the times since then, as if I could not show them. So, with God’s help, I will try as far as I can to set out the order of the following times as well.
Translator’s note. “Twenty thousand myriads” means 200 million; a myriad is 10,000. The older translation’s “15 times 10, 375” is clumsy. The Greek means 15 myriads and 375, that is 150,375.
Κύρου οὖν βασιλεύσαντος ἔτεσι κθ΄, καὶ ἀναιρεθέντος ὑπὸ Τουμυρίδος ἐν Μασσαγετία, τότε οὔσης Ὀλυμπιάδος ἑξηκοστῆς δευτέρας, ἐκτότε ἤδη οἱ Ῥωμαῖοι ἐμεγαλύνοντο, τοῦ Θεοῦ κρατύνοντος αὐτοὺς, ἐκτισμένης τῆς Ῥώμης ὑπὸ Ῥωμύλου, τοῦ παιδὸς ἱστορουμένου Ἄρεως καὶ Ἰλίας, Ὀλυμπιάδι ζ΄, τῇ πρὸ ι΄ καὶ α΄ καλανδῶν Μαΐων, τοῦ ἐνιαυτοῦ τότε δεκαμήνου ἀριθμουμένου. τοῦ οὖν Κύρου τελευτήσαντος, ὡς ἔφθημεν εἰρηκέναι, Ὀλυμπιάδι ἑξηκοστῇ καὶ δευτέρᾳ, γίνεται καιρὸς ἀπὸ κτίσεως Ῥώμης ἔτη σκ΄. ᾧ καιρῷ Ῥωμαίων ἦρξε Ταρκύνιος Σούπερβος τοὔνομα. ὃς πρῶτος ἐξώρισε Ῥωμαίους τινὰς, καὶ παῖδας διέφθειρε, καὶ σπάδοντας ἐγχωρίους ἐποίησεν. ἔτι μὴν καὶ τὰς παρθένους διαφθείρων πρὸς γάμον ἐδίδου. διὸ οἰκείως Σούπερβος ἐκλήθη τῇ Ῥωμαϊκῇ γλώσσῃ· ἑρμηνεύεται δὲ ὑπερήφανος. αὐτὸς γὰρ πρῶτος ἐδογμάτισε τοὺς ἀσπαζομένους αὐτὸν ὑπὸ ἑτέρου ἀντασπάζεσθαι.
Roman Chronology to the Death of M. Aurelius.When Cyrus, then, had reigned twenty-nine years, and had been slain by Tomyris in the country of the Massagetae, this being in the 62d Olympiad, then the Romans began to increase in power, God strengthening them, Rome having been rounded by Romulus, the reputed child of Mars and Ilia, in the 7th Olympiad, on the 21st day of April, the year being then reckoned as consisting of ten months. Cyrus, then, having died, as we have already said, in the 62d Olympiad, this date falls 220 A.V.C., in which year also Tarquinius, surnamed Superbus, reigned over the Romans, who was the first who banished Romans and corrupted the youth, and made eunuchs of the citizens, and, moreover, first defiled virgins, and then gave them in marriage. On this account he was fitly called Superbus in the Roman language, and that is translated "the Proud. For he first decreed that those who saluted him should have their salute acknowledged by some one else.
Cyrus reigned twenty-nine years and was killed by Tomyris in the land of the Massagetae. This was in the sixty-second Olympiad. From that time the Romans grew great, for God was strengthening them. Rome had been founded by Romulus, said to be the son of Ares and Ilia, in the seventh Olympiad, on the eleventh day before the Kalends of May, when the year was still counted as ten months. Cyrus died, as we have said, in the sixty-second Olympiad, and that date falls 220 years after the founding of Rome. At that time a man named Tarquinius Superbus ruled the Romans. He was the first to send certain Romans into exile. He corrupted boys and made some of the native citizens eunuchs. He also corrupted virgins and then gave them in marriage. So he was fittingly called Superbus in the Roman language, which means “proud.” For he was the first to decree that when people greeted him, another person should return the greeting for him.
Translator’s note. The “eleventh day before the Kalends of May” is 21 April by Roman reckoning. “Olympiad” means a four-year period between Olympic Games, used by Greek writers for dating.
ὃς ἐβασίλευσεν ἔτεσι κε'. μεθ᾿ ὃν ἦρξαν ἐνιαύσιοι ὕπατοι, χιλίαρχοι ἢ ἀγορανόμοι ἔτεσιν υνγ΄. ὧν τὰ ὀνόματα καταλέγειν πολὺ καὶ πέρισσον ἡγούμεθα. εἰ γάρ τις βούλεται μαθεῖν, ἐκ τῶν ἀναγραφῶν εὑρήσει ὧν ἀνέγραψε Χρύσερος ὁ νομεγκλάτωρ, ἀπελεύθερος γενόμενος Αὐρηλίου Οὐήρου· ὃς ἀπὸ κτίσεως Ῥώμης μέχρι τῆς τελευτῆς τοῦ ἰδίου πάτρωνος αὐτοκράτορος Οὐήρου σαφῶς πάντα ἀνέγραψε, καὶ τὰ ὀνόματα καὶ τοὺς χρόνους. ἐκράτησαν οὖν Ῥωμαίων ἐνιαύσιοι, ὡς φαμὲν, ἔτεσιν υνγ΄. ἔπειτα οὕτως ἦρξαν οἱ αὐτοκράτορες καλούμενοι· πρῶτος Γάϊος Ἰούλιος, ὃς ἐβασίλευσεν ἔτη γ΄, μῆνας δ΄, ἡμέρας ἕξ. ἔπειτα Αὔγουστος ἔτη νς΄, μῆνας δ΄, ἡμέραν μίαν. Τιβέριος ἔτη κβ΄. εἶτα Γάϊος ἕτερος ἔτη γ΄, μῆνας η΄, ἡμέρας ζ΄. Κλαύδιος ἔτη κγ΄, μῆνας η΄, ἡμέρας κδ΄.
He reigned twenty-five years. After him yearly consuls were introduced, tribunes also and ediles for 453 years, whose names we consider it long and superfluous to recount. For if any one is anxious to learn them, he will ascertain them from the tables which Chryserus the nomenclator compiled: he was a freedman of Aurelius Verus, who composed a very lucid record of all things, both names and dates, from the rounding of Rome to the death of his own patron, the Emperor Verus. The annual magistrates ruled the Romans, as we say, for 453 years. Afterwards those who are called emperors began in this order: first, Caius Julius, who reigned 3 years 4 months 6 days; then Augustus, 56 years 4 months 1 day; Tiberius, 22 years; then another Caius, 3 years 8 months 7 days; Claudius, 23 years 8 months 24 days; Nero, 13 years 6 months 58 days; Galba, 2 years 7 months 6 days; Otho, 3 months 5 days; Vitellius, 6 months 52 days; Vespasian, 9 years 11 months 55 days; Titus, 2 years 22 days; Domitian, 15 years 5 months 6 days; Nerva, 1 year 4 months 10 days; Trajan, 19 years 6 months 16 days; Adrian, 20 years 10 months 28 days; Antoninus, 22 years 7 months 6 days; Verus, 19 years 10 days.
He reigned twenty-five years. After him came annual consuls, tribunes or aediles, who ruled for 453 years. We think it long and needless to list their names. Anyone who wants to learn them will find them in the records written by Chryserus the nomenclator, a freedman of Aurelius Verus. From the founding of Rome to the death of his own patron, the emperor Verus, he recorded everything clearly, both the names and the dates. So the annual magistrates, as we say, held power over the Romans for 453 years. After that came those called emperors, in this order. First was Gaius Julius, who reigned 3 years, 4 months and 6 days. Then Augustus reigned 56 years, 4 months and 1 day. Tiberius reigned 22 years. Then another Gaius reigned 3 years, 8 months and 7 days. Claudius reigned 23 years, 8 months and 24 days.
Translator’s note. The “Verus” here is almost certainly Marcus Aurelius, who died in AD 180. The reign Theophilus gives him, 19 years and 10 days, matches Marcus’s reign from March 161 to March 180. So this book was written shortly after 180.
Νέρων ἔτη ιγ΄, μῆνας ς΄, ἡμέρας κη΄. Γάλβας ἔτη β΄, μῆνας ζ΄, ἡμέρας ς΄. Ὄθων μῆνας γ΄, ἡμέρας ε΄. Οὐϊτέλλιος μῆνας ς΄, ἡμέρας κβ΄. Οὐεσπασιανὸς ἔτη θ΄, μῆνας ια΄, ἡμέρας κβ΄. Τίτος ἔτη β΄, ἡμέρας κβ΄. Δομετιανὸς ἔτη ιε΄, μῆνας ε΄, ἡμέρας ς΄. Νερούας ἐνιαυτὸν, μῆνας δ΄, ἡμέρας ι΄. Τραϊανὸς ἔτη ιθ΄, μῆνας ἓξ, ἡμέρας ις΄. Ἀδριανὸς ἔτη κ΄, μῆνας ι΄, ἡμέρας κή. Ἀντονῖνος ἔτη κβ΄, μῆνας ζ΄, ἡμέρας ς΄. Οὐῆρος ἔτη ιθ΄, ἡμέρας ι΄. Γίνεται οὖν ὁ χρόνος τῶν Καισάρων μέχρι Οὐήρου αὐτοκράτορος τελευτῆς, ἔτη σλζ΄, ἡμέραι ε΄. ἀπὸ οὖν τῆς Κύρου τελευτῆς, Ῥωμαίων δὲ ἀρχῆς Ταρκυνίου Σουπέρβου, μέχρι τελευτῆς αὐτοκράτορος Οὐήρου, οὗ προειρήκαμεν, ὁ πᾶς χρόνος συνάγεται ἔτη ψμδ΄.
The time therefore of the Caesars to the death of the Emperor Verus is 237 years 5 days. From the death of Cyrus, therefore, and the reign of Tarquinius Superbus, to the death of the Emperor Verus, the whole time amounts to 744 years.
Nero reigned 13 years, 6 months and 28 days. Galba, 2 years, 7 months and 6 days. Otho, 3 months and 5 days. Vitellius, 6 months and 22 days. Vespasian, 9 years, 11 months and 22 days. Titus, 2 years and 22 days. Domitian, 15 years, 5 months and 6 days. Nerva, 1 year, 4 months and 10 days. Trajan, 19 years, 6 months and 16 days. Hadrian, 20 years, 10 months and 28 days. Antoninus, 22 years, 7 months and 6 days. Verus, 19 years and 10 days. So the time of the Caesars, down to the death of the emperor Verus, comes to 237 years and 5 days. From the death of Cyrus, which is also the start of Tarquinius Superbus’s rule over the Romans, to the death of the emperor Verus whom we mentioned earlier, the whole time adds up to 744 years.
Translator’s note. Some figures in this list differ from the known lengths of reign; for example, Galba ruled about 7 months (AD 68–69), not 2 years and 7 months. Theophilus’s totals are built on his own figures.
Ἀπὸ δὲ καταβολῆς κόσμου, ὁ πᾶς χρόνος κεφαλαιωδῶς οὕτω κατάγεται· ἀπὸ κτίσεως κόσμου ἕως κατακλυσμοῦ ἐγένοντο ἔτη βσμβ΄. ἀπὸ δὲ τοῦ κατακλυσμοῦ ἕως τεκνογονίας Ἀβραὰμ τοῦ προπάτορος ἡμῶν, ἔτη αλς΄. ἀπὸ δὲ Ἰσαὰκ τοῦ παιδὸς Ἀβραὰμ, ἕως οὗ ὁ λαὸς σὺν Μωσῇ ἐν τῇ ἐρήμῳ δίετριβεν, ἔτη χξ΄. ἀπὸ δὲ τῆς Μωϋσέως τελευτῆς, ἀρχῆς δὲ Ἰησοῦ υἱοῦ Ναυὶ, μέχρι τελευτῆς Δαυὶδ τοῦ πατριάρχου ἔτη υ(??)η΄. ἀπὸ δὲ τῆς τελευτῆς Δαυὶδ, βασιλείας δὲ Σολομῶνος, μέχρι τῆς παροικίας τοῦ λαοῦ ἐν γῇ Βαβυλῶνος, ἔτη φιη΄, μῆνες ς΄, ἡμέραι ι΄. ἀπὸ δὲ τῆς Κύρου ἀρχῆς μέχρι αὐτοκράτορος Αὐρηλίου Οὐήρου τελευτῆς, ἔτη ψμδ΄. ὁμοῦ ἀπὸ κτίσεως κόσμου συνάγονται τὰ πάντα ἔτη εχ(??)η΄, καὶ οἱ ἐπιτρέχοντες μῆνες καὶ ἡμέραι.
⚑ Possible scanning error in the digital Greek (υ(??)η΄., εχ(??)η΄,). Check it against the printed edition.
Leading Chronological Epochs.And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
From the foundation of the world, the whole time can be summed up briefly like this. From the creation of the world to the flood, 2,242 years. From the flood to the birth of a child to Abraham, our forefather, 1,036 years. From Isaac, Abraham’s son, to the time when the people were living in the desert with Moses, 660 years. From the death of Moses and the leadership of Joshua son of Nun, to the death of the patriarch David, 498 years. From the death of David and the reign of Solomon to the people’s exile in the land of Babylon, 518 years, 6 months and 10 days. From the rule of Cyrus to the death of the emperor Aurelius Verus, 744 years. Altogether, from the creation of the world, the total comes to 5,698 years, plus the extra months and days.
Translator’s note. The 2,242 years from creation to the flood follow the ages given in the Greek Old Testament (the Septuagint). The Hebrew text gives 1,656 years.
Τῶν οὖν χρόνων καὶ τῶν εἰρημένων ἁπάντων συνηθροισμένων, ὁρᾷν ἔστι τὴν ἀρχαιότητα τῶν προφητικῶν γραμμάτων, καὶ τὴν θειότητα τοῦ παρ᾿ ἡμῖν λόγου, ὅτι οὐ πρόσφατος ὁ λόγος, οὐδὲ μὴν τὰ καθ᾿ ἡμᾶς, ὡς οἴονταί τινες, μυθώδη καὶ ψευδῆ ἐστιν· ἀλλὰ μὲν οὖν ἀρχαιότερα, καὶ ἀληθέστερα. καὶ γὰρ Βήλου τοῦ Ἀσσυρίων βασιλεύσαντος, καὶ Κρόνου τοῦ Τιτᾶνος Θάλλος μέμνηται, φάσκων τὸν Βῆλον πεπολεμηκέναι σὺν τοῖς Τιτᾶσι πρὸς τὸν Δία, καὶ τοὺς σὺν αὐτῷ θεοὺς λεγομένους, ἔνθα φησὶν, καὶ ὁ Γύγης ἡττηθεὶς ἔφυγεν εἰς Ταρτησσόν. . . . . τότε μὲν τῆς χώρας ἐκείνης Ἀκτῆς κληθείσης, νῦν δὲ Ἀττικῆς προσαγορευομένης, ἧς Ὠγύγης τότε ἦρξε. καὶ τὰς λοιπὰς δὲ χώρας καὶ πόλεις, ἀφ᾿ ὧν τὰς προσωνυμίας ἔσχον, οὐκ ἀναγκαῖον ἡγούμεθα καταλέγειν, μάλιστα πρὸς σὲ τὸν ἐπιστάμενον τὰς ἱστορίας.
Antiquity of Christianity.These periods, then, and all the above-mentioned facts, being viewed collectively, one can see the antiquity of the prophetical writings and the divinity of our doctrine, that the doctrine is not recent, nor our tenets mythical and false, as some think; but very ancient and true. For Thallus mentioned Belus, king of the Assyrians and Saturn, son of Titan, alleging that Belus with the Titans made war against Jupiter and the so-called gods in his alliance; and on this occasion he says that Gyges, being defeated, fled to Tartessus. At that time Gyges ruled over that country, which then was called Acte, but now is named Attica. And whence the other countries and cities derived their names, we think it unnecessary to recount, especially to you who are acquainted with history.
With all these dates and the facts I have mentioned now gathered together, one can see how ancient the writings of the prophets are and how divine our teaching is. Our teaching is not recent, and our beliefs are not myths and falsehoods, as some think. On the contrary, they are older and truer. For Thallus mentions Belus, king of the Assyrians, and Cronus the Titan. He says that Belus, together with the Titans, fought against Zeus and those who are called the gods with him. There, he says, Gyges too was defeated and fled to Tartessus. . . . At that time the country was called Acte, but it is now called Attica, and Ogyges was then its ruler. We do not think it necessary to list the other countries and cities and the people they were named after, especially to you, since you know history.
Translator’s note. Thallus was a historian whose work is now lost. He is known only from quotations in later writers.
ὅτι μὲν οὖν ἀρχαιότερος ὁ Μωσῆς δείκνυται ἁπάντων συγγραφέων (οὐκ αὐτὸς δὲ μόνος ἀλλὰ καὶ οἱ πλείους μετ᾿ αὖτον προφῆται γενόμενοι) καὶ Κρόνου, καὶ Βήλου, καὶ τοῦ Ἰλιακοῦ πολέμου, δῆλόν ἐστι. κατὰ γὰρ τὴν Θάλλου ἱστορίαν, ὁ Βῆλος προγενέστερος εὑρίσκεται τοῦ Ἰλιακοῦ πολέμου, ἔτεσι τκβ΄. ὅτι δὲ πρός που ἔτεσι (??) ἢ καὶ χιλίοις προάγει ὁ Μωσῆς τῆς τοῦ Ἰλίου ἁλώσεως, ἐν τοῖς ἐπάνω δεδηλώκαμεν. τοῦ δὲ Κρόνου καὶ τοῦ Βήλου συνακμασάντων ὁμόσε, οἱ πλείους οὐκ ἐπίστανται τίς ἐστιν ὁ Κρόνος, ἢ τίς ὁ Βῆλος· ἔνιοι μὲν σέβονται τὸν Κρόνον, καὶ τοῦτον αὐτὸν ὀνομάζουσι Βὴλ, καὶ Βὰλ, μάλιστα οἱ οἰκοῦντες τὰ ἀνατολικὰ κλίματα, μὴ γινώσκοντες μήτε τίς ἐστιν ὁ Κρόνος, μήτε τίς ἐστιν ὁ Βῆλος.
⚑ Possible scanning error in the digital Greek ((??)). Check it against the printed edition.
That Moses, and not he only, but also most of the prophets who followed him, is proved to be older than all writers, and than Saturn and Belus and the Trojan war, is manifest. For according to the history of Thallus, Belus is found to be 322 years prior to the Trojan war. But we have shown above that Moses lived somewhere about 900 or 1000 years before the sack of Troy. And as Saturn and Belus flourished at the same time, most people do not know which is Saturn and which is Belus. Some worship Saturn, and call him Bel or Bal, especially the inhabitants of the eastern countries, for they do not know who either Saturn or Belus is.
It is clear that Moses is shown to be older than all the historians, and not only he but most of the prophets who came after him. He is also older than Cronus, Belus and the Trojan War. For according to the history of Thallus, Belus is found to have lived 322 years before the Trojan War. I have shown above that Moses lived about … or even 1000 years before the capture of Troy. Cronus and Belus flourished at the same time, and most people do not know who Cronus is or who Belus is. Some worship Cronus and call him Bel and Baal, especially those who live in the eastern regions. They do not know who Cronus is, nor who Belus is.
Translator’s note. The number of years is lost or corrupt in the Greek, which says Moses lived “about … or even 1000” years before the fall of Troy. Any figure supplied for the gap is a conjecture.
παρὰ δὲ Ῥωμαίοις Σατοῦρνος ὀνομάζεται· οὐδὲ γὰρ αὐτοὶ γινώσκουσι τίς ἐστιν αὐτῶν, πότερον ὁ Κρόνος ἢ ὁ Βῆλος. ἡ μὲν οὖν ἀρχὴ τῶν Ὀλυμπιάδων ἀπὸ Ἰφίτου, φασὶν, ἔσχηκε τὴν θρησκείαν, κατὰ δέ τινας ἀπὸ Λίνου, ὃς καὶ Ἴλιος ἐπεκλήθη. ὁ μὲν οὖν ἀριθμὸς τῶν ἐτῶν καὶ Ὀλυμπιάδων, ὡς ἔχει τὴν τάξιν, ἐν τοῖς ἐπάνω δεδηλώκαμεν. Τῆς μὲν οὖν ἀθεότητος τῶν παρ᾿ ὑμῖν πραγμάτων, καὶ τῶν χρόνων τὸν πάντα ἀριθμὸν, κατὰ τὸ δυνατὸν οἶμαι τὰ νῦν ἀκριβῶς εἰρῆσθαι. εἰ γὰρ καὶ ἔλαθεν ἡμᾶς χρόνος, εἰ τύχοι εἰπεῖν, ἔτη ν΄, ἢ ρ΄, ἢ καὶ σ΄, οὐ μέντοι μυριάδες ἢ χιλιάδες ἐτῶν, καθὼς προειρήκασι Πλάτων καὶ Ἀπολλώνιος καὶ οἱ λοιποὶ, ψευδῶς ἀναγράψαντες. ὅπερ ἡμεῖς τὸ ἀκριβὲς ἵσως ἀγνοοῦμεν ἁπάντων τῶν ἐτῶν τὸν ἀριθμὸν, διὰ τὸ μὴ ἀναγεγράφθαι ἐν ταῖς ἱεραῖς βίβλοις τοὺς ἐπιτρέχοντας μῆνας καὶ ἡμέρας.
And among the Romans he is called Saturn, for neither do they know which of the two is more ancient-Saturn or Bel. So far as regards the commencement of the Olympiads, they say that the observance dates from Iphitus, but according to others from Linus, who is also called Ilius. The order which the whole number of years and Olympiads holds, we have shown above. I think I have now, according to my ability, accurately discoursed both of the godlessness of your practices, and of the whole number of the epochs of history. For if even a chronological error has been committed by us, of, e.g., 50 or 100, or even 200 years, yet not of thousands and tens of thousands, as Plato and Apollonius and other mendacious authors have hitherto written. And perhaps our knowledge of the whole number of the years is not quite accurate, because the odd months and days are not set down in the sacred books.
Among the Romans he is called Saturn. For they themselves do not know which of the two he is, Cronus or Belus. As for the Olympiads, they say that the observance began with Iphitus, but according to some it began with Linus, who was also called Ilius. I have shown above the number of the years and Olympiads and how they are ordered. So I think I have now said, as accurately as I can, what needed saying about the godlessness of your practices and about the whole count of the years. Even if some time has escaped us, say 50 or 100 or even 200 years, it is still not thousands or tens of thousands of years, as Plato and Apollonius and the rest have said, writing falsely. Perhaps we do not know the exact total of all the years because the extra months and days are not recorded in the sacred books.
Translator’s note. The sentence beginning “Even if” is incomplete in the Greek. The words “it is still” have been supplied to complete the sense.
ἔτι δὲ καὶ περὶ ὧν φαμὲν χρόνων συνᾴδει καὶ Βήρωσος, ὁ παρὰ Χαλδαίοις φιλοσόφησας, καὶ μηνύσας Ἕλλησι τὰ Χαλδαϊκὰ γράμματα, ὃς ἀκολούθως τινὰ εἴρηκε τῷ Μωσεῖ, περί τε κατακλυσμοῦ, καὶ ἑτέρων πολλῶν ἐξιστορῶν. ἔτι μὴν καὶ τοῖς προφήταις Ἱερεμίᾳ καὶ Δανιὴλ σύμφωνα ἐκ μέρους εἴρηκε. τῶν γὰρ συμβάντων τοῖς Ἰουδαίοις ὑπὸ τοῦ βασιλέως Βαβυλωνίων, ὃν αὐτὸς ὀνομάζει Ἀβοβάσσαρον, κέκληται δὲ παρὰ Ἑβραίοις Ναβουχοδονόσορ, μέμνηται· ἔτι δὲ καὶ περὶ τοῦ ναοῦ ἐν Ἱεροσολύμοις, ὡς ἠρημῶσθαι ὑπὸ τοῦ Χαλδαίων βασιλέως· καὶ ὅτι Κύρου τὸ δεύτερον ἔτος βασιλεύσαντος τοῦ ναοῦ τῶν θεμελίων τεθέντων, Δαρείου πάλιν βασιλεύσαντος τὸ δεύτερον ἔτος ὁ ναὸς ἐπετελέσθη.
But so far as regards the periods we speak of, we are corroborated by Berosus, the Chaldaean philosopher, who made the Greeks acquainted with the Chaldaean literature, and uttered some things concerning the deluge, and many other points of history, in agreement with Moses; and with the prophets Jeremiah and Daniel also, he spoke in a measure of agreement. For he mentioned what happened to the Jews under the king of the Babylonians, whom he calls Abobassor, and who is called by the Hebrews Nebuchadnezzar. And he also spoke of the temple of Jerusalem; how it was desolated by the king of the Chaldaeans, and that the foundations of the temple having been laid the second year of the reign of Cyrus, the temple was completed in the second year of the reign of Darius.
Berosus also agrees with the dates I have given. He was a philosopher among the Chaldeans and made the Chaldean writings known to the Greeks. In his history he says some things in agreement with Moses about the flood and many other matters. He also partly agrees with the prophets Jeremiah and Daniel. He mentions what happened to the Jews at the hands of the king of the Babylonians, whom he calls Abobassar and the Hebrews call Nebuchadnezzar. He also speaks of the temple in Jerusalem, saying it was laid waste by the king of the Chaldeans. He says that the foundations of the temple were laid in the second year of the reign of Cyrus, and that the temple was finished in the second year of the reign of Darius.
Translator’s note. Scripture dates the temple’s completion to the sixth year of Darius (Ezra 6:15). The second year of Darius is when the rebuilding resumed (Ezra 4:24; Haggai 1:1).
Τῶν δὲ τῆς ἀληθείας ἱστοριῶν Ἕλληνες οὐ μέμνηνται· πρῶτον μὲν, διὰ τὸ νεωστὶ αὐτοὺς τῶν γραμμάτων τῆς ἐμπειρίας μετόχους γεγενῆσθαι· καὶ αὐτοὶ ὁμολογοῦσι, φάσκοντες τὰ γράμματα εὑρῆσθαι, οἱ μὲν παρὰ Χαλδαίων, οἱ δὲ παρ᾿ Αἰγυπτίων, ἄλλοι δ᾿ αὖ ἀπὸ Φοινίκων· δεύτερον ὅτι ἔπταιον, καὶ πταίουσι, περὶ Θεοῦ μὴ ποιούμενοι τὴν μνείαν, ἀλλὰ περὶ ματαίων καὶ ἀνωφελῶν πραγμάτων. οὕτω μὲν γὰρ καὶ Ὁμήρου καὶ Ἡσιόδου, καὶ τῶν λοιπῶν ποιητῶν φιλικῶς μέμνηνται· τῆς δὲ τοῦ ἀφθάρτου καὶ μόνου Θεοῦ δόξης, οὐ μόνον ἐπελάθοντο, ἀλλὰ καὶ κατελάλησαν· ἔτι μὴν καὶ τοὺς σεβομένους αὐτὸν ἐδίωξαν, καὶ τὸ καθ᾿ ἡμέραν διώκουσιν. οὐ μὴν ἀλλὰ καὶ τοῖς εὐφώνως ὑβρίζουσι τὸν Θεὸν, ἆθλα καὶ τιμὰς τιθέασι· τοὺς δὲ σπεύδοντας πρὸς ἀρετὴν καὶ ἀσκοῦντας βίον ὅσιον, οὓς μὲν ἐλιθοβόλησαν, οὓς δὲ ἐθανάτωσαν, καὶ ἕως τοῦ δεῦρο ὠμοῖς αἰκισμοῖς περιβάλλουσι. διὸ οἱ τοιοῦτοι ἀναγκαίως ἀπώλεσαν τὴν σοφίαν τοῦ Θεοῦ, καὶ τὴν ἀλήθειαν οὐχ εὗρον. εἰ οὖν βούλει, ἀκριβῶς ἔντυχε τούτοις, ὅπως σχῇς σύμβολον καὶ ἀῤῥαβῶνα τῆς ἀληθείας.
Why the Greeks Did Not Mention Our Histories.But the Greeks make no mention of the histories which give the truth first, because they themselves only recently became partakers of the knowledge of letters; and they themselves own it, alleging that letters were invented, some say among the Chaldaeans, and others with the Egyptians, and others again say that they are derived from the Phoenicians. And secondly, because they sinned, and still sin, in not making mention of God, but of vain and useless matters. For thus they most heartily celebrate Homer and Hesiod, and the rest of the poets, but the glory of the incorruptible and only God they not only omit to mention, but blaspheme; yes, and they persecuted, and do daily persecute, those who worship Him. And not only so, but they even bestow prizes and honours on those who in harmonious language insult God; but of those who are zealous in the pursuit of virtue and practise a holy life, some they stoned, some they put to death, and up to the present time they subject them to savage tortures. Wherefore such men have necessarily lost the wisdom of God, and have not found the truth.If you please, then, study these things carefully, that you may have a compendium and pledge of the truth.
The Greeks do not mention the histories that tell the truth. The first reason is that they themselves only recently came to share in the knowledge of writing. They admit this themselves, saying that letters were invented by the Chaldeans, or by the Egyptians, or, according to others, by the Phoenicians. The second reason is that they stumbled, and still stumble, by making no mention of God, but only of vain and useless things. They speak fondly of Homer and Hesiod and the other poets. But the glory of the only incorruptible God they have not only forgotten but spoken against. They have also persecuted those who worship him, and they persecute them every day. They even set prizes and honors for those who insult God in fine-sounding words. But those who press on toward virtue and practice a holy life they have stoned or put to death, and up to now they subject them to savage torments. So it follows that such people have lost the wisdom of God and have not found the truth. If you are willing, then, read these writings carefully, so that you may have a token and pledge of the truth.
Translator’s note. “Token and pledge” translates two Greek words; the second, arrabon, means a first payment that guarantees the rest, and Paul uses it of the Holy Spirit (2 Corinthians 1:22; Ephesians 1:14).
Scripture: Romans 1:23
Sources. Greek text: W. G. Humphry’s edition (Cambridge, 1852), digitized by the Perseus Project and the First Thousand Years of Greek project (CC BY-SA 4.0). English (older translation): Ante-Nicene Fathers, vol. 2 (1885), public domain, from the Writings-Database collection (HistoricalChristianFaith); we matched its sentences to the Greek rows, and the translator’s chapter titles are kept. English (older translation): Ante-Nicene Fathers, vol. 2 (1885), public domain, from the Writings-Database collection (HistoricalChristianFaith); we matched its sentences to the Greek rows, and the translator’s chapter titles are kept. English (older translation): Ante-Nicene Fathers, vol. 2 (1885), public domain, from the Writings-Database collection (HistoricalChristianFaith); we matched its sentences to the Greek rows, and the translator’s chapter titles are kept. Modern English: prepared for SermonIndex with AI, based on that older English translation and checked clause by clause against the Greek, then checked again in a second AI pass, and released under CC BY-SA 4.0. Where the older translation departs from the Greek, our wording follows the Greek and a translator’s note says so. Translator’s notes also explain hard words and mark places where the author departs from Scripture.
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