286 Justin'S Hortatory Address
JUSTIN'S HORTATORY ADDRESS
not only do they disagree with each other, but also expressed their own opinions sometimes in one Way » sometimes in another.
Cua. xxxvi.— True knowledgé not held by the philosophers.
And if "the discovery of the truth" be given among them as one definition of philosophy, how are they who are not in possession of the true knowledge worthy of the name of philosophy?
For if Socrates, the wisest of your wise men, to whom even your oracle, as you yourselves say, bears witness, saying, " Of all men, Socrates is the wisest"—if he confesses that he knows nothing, how did those who came after him profess to know even things heavenly?
For Socrates said that he was on this account called wise, because, while other men pretended to know what they were ignorant of, he himself did not shrink from confessing that he knew nothing.
For he said, "I seem to myself to be wisest by this little particular, that what I do not know, I do not suppose I know."
Let no one fancy that Socrates ironically feigned ignorance, because he often used to do so in his dialogues.
For the last expression of his apology which he uttered as he was being led away to the prison, proves that in seriousness and truth he was confessing his ignorance: " But now it is time to go away, I indeed to die, but you to live.
And which of us goes to the better state, is hidden to all but God."
Socrates, indeed, having uttered this last sentence in the Areopagus, departed to the prison, ascribing to God alone the knowledge of those things which are hidden from us; but those who came after him, though they are unable to comprehend even earthly things, profess to understand things heavenly as if they had seen them.
Aristotle at least—as if he had seen things heavenly with greater accuracy than Plato—declared that God did not exist, as Plato said, in the fiery substance (for this was Plato's doctrine), but in the fifth element, air.
And while he demanded that concerning these matters he should be believed on account of the excellence of his language, he yet departed this life because he was overwhelmed with the infamy and disgrace of being unable to
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discover even the nature of the Euripus in Chalcis.!
Let not any one, therefore, of sound judgment prefer the elegant diction of these men to his own salvation, but let him, according to that old story, stop his ears with wax, and flee the sweet hurt which these sirens would inflict upon him.
For the above-mentioned men, presenting their elegant language as a kind of bait, have sought to seduce many from the right religion, in imitation of him who dared to teach the first men polytheism.
Be not persuaded by these persons, I entreat you, but read the prophecies of the sacred writers.?
And if any slothfulness or old hereditary superstition prevents you from reading the prophecies of the holy men through which you can be instructed regarding the one only God, which is the first article of the true religion, yet believe him who, though at first he taught you polytheism, yet afterwards preferred to sing a useful and necessary recantation—I mean
Orpheus, who said what I quoted a little before ; and believe the others who wrote the same things concerning one God.
For it was the work of Divine Providence on your behalf, that they, though unwillingly, bore testimony that what the prophets said regarding one God was true, in order that, the doctrine of a plurality of gods being rejected by all, occasion might be afforded you of knowing the truth.
Cuar. xxxvul.—Of the Sibyl.
And you may in part easily learn the right religion from the ancient Sibyl, who by some kind of potent inspiration teaches you, through her oracular predictions, truths which seem to be much akin to the teaching of the prophets.
She, they say, was of Babylonian extraction, being the daughter of Berosus, who wrote the Chaldean History; and when she had crossed over (how, I know not) into the region of Campania, she there uttered her oracular sayings in a city called Cumez, six miles from Bais, where the hot springs of Campania are found.
And being in that city, we saw also a certain place, in which we were shown a very large basilica
1 This is now supposed to be fable.
2 Literally, '' sacred men."
JUSTIN'S HORTATORY ADDRESS
cut out of one stone; a vast affair, and worthy of all admiration.
And they. who had heard it from their fathers as part of their country's tradition, told us that it,was here she used to publish her oracles.
And in the middle of the basilica they showed us three receptacles cut out of one stone, in which, when filled with water, they said that she washed, and having put on her robe again, retires into the inmost chamber of the basilica, which is still a part of the one stone; and sitting in the middle of the chamber on a high rostrum and throne, thus proclaims her oracles.
And both by many other writers has the Sibyl been mentioned as a prophetess, and also by Plato in his Phadrus.
And Plato seems to me to have counted prophets divinely inspired when he read her prophecies.
For he saw that what she had long ago predicted was accomplished ; and on this account he expresses in the Dialogue with Meno his wonder at and admiration of prophets in the following terms: "'Those whom we now call prophetic persons we should rightly name divine.
And not least would we say that they are divine, and are raised to the prophetic ecstasy by the inspiration and possession of God, when they correctly speak of many and important matters, and yet know nothing of what they are saying,'—plainly and manifestly referring to the prophecies of the Sibyl.
For, unlike the poets who, after their poems are penned, have power to correct and polish, specially in the way of increasing the accuracy of their verse, she was filled indeed with prophecy at the time of the inspiration, but as soon as the inspiration ceased, there ceased also the remembrance of all she had said.
And this indeed was the cause why some only, and not all, the metres of the verses of the Sibyl were preserved.
For we ourselves, when in that city, ascertained from our cicerone, who showed us the places in which she used to prophesy, that there was a certain coffer made of brass in which they said that her remains were preserved.
And besides all else which they told us as they had heard it from their fathers, they said also that they who then took down her prophecies, being illiterate persons, often went quite astray from the accuracy of the metres ; and this, they said, was the cause of the want of metre in
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some of the verses, the prophetes$ having no remembrance of what she had said, after the possession and inspiration ceased, and the reporters having, through their lack of education, failed to record the metres with accuracy.
And on this account, it is manifest that Plato had an eye to the prophecies of the Sibyl when he said this about prophets, for he said, " When they correctly speak of many and important matters, and yet know nothing of what they are saying."
CHAP. XXXV1II.— Concluding appeal.
But since, ye men of Greece, the matters of the true religion lie not in the metrical numbers of poetry, nor yet in that culture which is highly esteemed among you, do ye henceforward pay less devotion to accuracy of metres and of language; and giving heed without contentiousness to the words of the Sibyl, recognise how great are the benefits which she will confer upon you by predicting, as she does in a clear and patent manner, the advent of our Saviour
Jesus Christ ; who, being the Word of God, inseparable from Him in power, having assumed man, who had been made in the image and likeness of God, restored to us the knowledge of the religion of our ancient forefathers, which the men who lived after them abandoned through the bewitching counsel of the envious devil, and turned to the worship of those who were no gods. And if you still hesitate and are hindered from belief regarding the formation of man, believe those whom you have hitherto thought it right to give heed to, and know that your own oracle, when asked by some one to utter a hymn of praise to the Almighty God, in the middle of the hymn spoke thus, " Who formed the first of men, and called him Adam."
And this hymn is preserved by many whom we know, for the conviction of those who are unwilling to believe the truth which all bear witness to. If therefore, ye men of Greece, ye do not esteem the false fancy concerning those that are no gods at a higher rate than your own salvation, believe, as I said, the most ancient and time-honoured Sibyl, whose books are preserved in all the world, and who by some kind of potent inspiration
JUSTIN'S ADDRESS TO THE GREEKS.
both teaches us in her oracular utterances concerning those that are called gods, that they have no existence; and also clearly and manifestly prophesies concerning the predicted advent of our Saviour Jesus Christ, and concerning all those things which were to be done by Him.
For the knowledge of these things will constitute your necessary preparatory training for the study of the prophecies of the sacred writers.
And if any one supposes that he has learned the doctrine concerning God from the most ancient of those whom you name philosophers, let him listen to Ammon and Mercury: to Ammon, who in his discourse concerning God calls Him wholly hidden; and to Mercury, who says plainly and distinctly, "that it is difficult to comprehend God, and that it is impossible even for the man who can comprehend Him to declare Him to others." From every point of view, therefore, it must be seen that in no other way than only from the prophets who teach us by divine inspiration, is it at all possible to learn anything concerning God and the true religion.
JUSTIN ON THE SOLE GOVERNMENT OF GOD.'
Cuar. 1.—Obdject of the author.
WLTHOUGH human nature at first received a union of intelligence and safety to discern the truth, and the worship due to the one Lord of all, yet envy, insinuating the excellence of human greatness, turned men away to the making of idols; and this superstitious custom, after continuing for a long period, is handed down to the majority as if it were natural and true.
It is the part of a lover of man, or rather of a lover of God, to remind men who have neglected it of that which they ought to know.
For the truth is of itself sufficient to show forth, by means of those things which are contained under: the pole of heaven, the order [instituted by] Him who has created them.
Sut forgetfulness having taken possession of the minds of men, through the long-suffering of God, has acted recklessly in transferring to mortals the name which is applicable to the only true God; and from the few the infection of sin spread to the many, who were blinded by popular usage to the knowledge of that which was lasting and unchangeable.
For the men of former generations, who instituted private and public rites in honour of such as were more powerful, caused forgetfulness of the catholic? faith to take possession of their posterity; but I, as I have just stated, along with a God-loving mind, shall employ the speech of 1 @cod is omitted in Mss., but ~ovepyia of itself implies it.
27.e, the doctrine that God only is to be worshipped.
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one who loves man, and set it before those who have intelligence, which all ought to have who are privileged to witness the administration of the universe, so that they should worship unchangeably Him who knows all things.
This I shall do, not by mere display of words, but by altogether using demonstration drawn from the old poetry in Greek literature,' and from writings very common amongst all.
For from these the famous men who have handed down as law idol-worship to the multitudes, shall be taught and convicted by their own poets and literature of great ignorance.
Cuap. 11.—Testimonies to the unity of God.
First, then, AZschylus,' in expounding the arrangement of his wena ° expressed himself also as follows respecting the only Gsda " Afar from mortals place the holy God, Nor ever think that He, like to thyself,
In fleshly robes is clad; for all unknown Is the great God to such a worm as thou.
Divers similitudes He bears; at times He seems as a consuming fire that burns Unsated; now like water, then again In sable folds of darkness shrouds Himself.
Nay, even the very beasts of earth reflect His sacred image ; whilst the wind, clouds, rain,
The roll of thunder and the lightning flash, Reveal to men their great and sovereign Lord.
Before Him sea and rocks, with every fount, And all the water floods, in reverence bend ;
And as they gaze upon His awful face, Mountains and earth, with the profoundest depths
Of ocean, and the highest peaks of hills, Tremble: for He is Lord Omnipotent ; And this the glory is of God Most High."
1 Literally, '' history."
* Grotius supposes this to be Aischylus the younger in some prologue.
® This may also be translated : '' expounding the set of opinions prevalent in his day."
SOLE GOVERNMENT OF GOD.
But he was not the only man initiated in the knowledge of God; for Sophocles also thus describes the nature of the only Creator of all things, the One God:
"There is one God, in truth there is but one, Who made the heavens and the broad earth beneath,
The glancing waves of ocean, and the winds ; But many of us mortals err in heart, And set up, for a solace in our woes, Images of the gods in stone and brass, Or figures carved in gold or ivory ; And, furnishing for these, our handiworks,
Both sacrifice and rite magnificent, We think that thus we do a pious work."
And Philemon also, who published many explanations of ancient customs, shares in the knowledge of the truth; and thus he writes :
"Tell me what thoughts of God we should conceive ?
One, all things seeing, yet Himself unseen."
Even Orpheus, too, who introduces three hundred and sixty gods, will bear testimony in my favour from the tract called
Diathece, in which he appears to repent of his error by writing the following:
" T']l speak to those who lawfully may hear ; All others, ye profane, now close the doors !
And, O Muszeus, hearken thou to me, Who offspring art of the light-bringing moon.
The words I tell thee now are true indeed, And if thou former thoughts of mine hast seen,
Let them not rob thee of the blessed life ; But rather turn the depths of thine own heart
Unto that place where light and knowledge dwell.
Take thou the word divine to guide thy steps ; And walking well in the straight certain path,
Look to the one and universal King, One, self-begotten, and the only One
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Of whom all things, and we ourselves, are sprung.
All things are open to His piercing gaze, While He Himself is still invisible; .
Present in all His works, though still unseen, He gives to mortals evil ou' of good, Sending both chilling wars and tearful griefs ;
And other than the Great King there is none.
The clouds for ever settle round His throne; And mortal eyeballs in mere mortal eyes Are weak to see Jove, who reigns over all.
He sits established in the brazen heavens Upon His throne; and underneath His feet
He treads the earth, and stretches His right hand To all the ends of ocean, and around Tremble the mountain ranges, and the streams,
The depths, too, of the blue and hoary sea."
He speaks indeed as if he had been an eye-witness of God's greatness. And Pythagoras' agrees with him when he writes :
" Should one in boldness say, Lo, I am God!
Besides the One—Eternal—Infinite, Then let him from the throne he has usurped Put forth his power and form another globe,
Such as we dwell in, saying, This is mine.
Nor only so, but in this new domain For ever Jet him dwell.
If this he can, Then verily he is a god proclaimed."
Cuar. 111.— TZestimonies to a future judgment.
Then further concerning Him, that He alone is powerful, both to institute judgment on the deeds performed in life, and on the ignorance of the Deity [displayed by men], I can adduce witnesses from your own ranks; and first Sophocles, who speaks as follows :— "That time of times shall come, shall surely come,
When from the golden ether down shall fall 1" Pythagorei cujusdam fetus."— Otto, after Goezius,
SOLE GOVERNMENT OF GOD.
Fire's teeming treasure, and in burning flames All things of earth and heaven shall be consumed ;
And then, when all creation is dissolved, The sea's last wave shall die upon the shore,
The bald earth stript of trees, the burning air No winged thing upon its breast shall bear.
There are two roads to Hades, well we know Sl By this the righteous, and by that the bad,
On to their separate fates shall tend; and He, J Who all things had destroyed, shall all things save."
And Philemon? again :
" Think'st thou, Nicostratus, the dead, who here Enjoyed whate'er of good life offers man,
Escape the notice of Divinity, As if they might forgotten be of Him ?
Nay, there's an eye of Justice watching all; For if the good and bad find the same end,
Then go thou, rob, steal, plunder, at thy will, Do all the evil that to thee seems good.
Yet be not thou deceived ; for underneath There is a throne and place of judgment set,
Which God the Lord of all shall occupy ; Whose name is terrible, nor shall I dare
To breathe it forth in feeble human speech."
And Euripides :° "Not grudgingly he gives a lease of life, That we the holders may be fairly judged ;
And if a mortal man doth think to hide His daily guilt from the keen eye of God,
It is an evil thought; so if perchance 1 Some propose to insert these three lines in the centre of the next quotation from Philemon, after the line,
'' Nay, there's an eye," ete.
2 Some say Diphilus.
8 Grotius joins these lines to the preceding.
Clement of Alexandria assigns them, and the others, which are under the name of Euripides, to Diphilus.
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He meets with leisure-taking Justice, she Demands him as her lawful prisoner :
But many of you hastily commit
A twofold sin, and say there is no God.
But, ah! there is; there is} Then see that he Who, being wicked, prospers, may redeem The time so precious, else hereafter waits
For him the due reward of punishment."
Cuap. Iv.— God desires not sacrifices, but righteousness.
And that God is not appeased by the libations and incense of evil-doers, but awards vengeance in righteousness to each one, Philemon' again shall bear testimony to me:
"Tf any one should dream, O Pamphilus, By sacrifice of bulls or goats—nay, then,
By Jupiter—of any such like things; Or by presenting gold or purple robes, Or images of ivory and gems; If thus he thinks he may propitiate God,
He errs, and shows himself a silly one.
But let him rather useful be, and good, Committing neither theft nor lustful deeds,
Nor murder foul, for earthly riches' sake.
Let him of no man covet wife or child, His splendid house, his wide-spread property,
His maiden, or his slave born in his house, Tis horses, or his cattle, or his beeves.
Nay, covet not a pin, O Pamphilus, For God, close by you, sees whate'er you do.
He ever with the wicked man is wroth, But in the righteous takes a pleasure still,
Permitting him to reap fruit of his toil, And to enjoy the bread his sweat has won.
But being righteous, see thou pay thy vows, And unto God the giver offer gifts.
Place thy adorning not in outward shows, 1 Some attribute these lines to Menander, others regard them as spurious.
SOLE GOVERNMENT OF GOD.
But in an inward purity of heart ; Hearing the thunder then, thou shalt not fear,
Nor shalt thou flee, O master, at its voice, For thou art conscious of no evil deed, And God, close by you, sees whate'er you do."
Again, Plato, in Timeus,' says: " But if any one on consideration should actually institute a rigid inquiry, he would be ignorant of the distinction between the human and the divine nature; because God mingles many' things up into one, [and again is able to dissolve one into many things, | seeing that He is endued with knowledge and power; but no man either is, or ever shall be, able to perform any of these."
Cuar. v.—The vain pretensions of false gods.
But concerning those who think that they shall share the holy and perfect name, which some have received by a vain tradition as if they were gods, Menander in the Auriga says:
"Tf there exists a god who walketh out With an old woman, or who enters in By stealth to houses through the folding-doors,
He ne'er can please me; nay, but only he Who stays at home, a just and righteous God,
To give salvation to His worshippers."
The same Menander, in the Sacerdos, says:
"There is no God, O woman, that can save One man by another; if indeed a man, With sound of tinkling cymbals, charm a god
Where'er he listeth, then assuredly He who doth so is much the greater god.
But these, O Rhode, are but the cunning schemes Which daring men of intrigue, unabashed,
Slee (top OF 2The mss. are corrupt here.
They seem to read, and one actually does read, '"'all" for "'many."
''Many" isin Plato, and the clause in brackets is taken from Plato to fill up the sense.
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Invent to earn themselves a livelihood, And yield a laughing-stock unto the age."
Again, the same Menander, stating his opinion about those who are received as gods, proving rather that they are not SO, Says:
E * Yea, if I this beheld, I then should wish That back to me again my soul returned.
For tell me where, O Getas, in the world 'Tis possible to find out righteous gods?"
And in the Depositum :
"There's an unrighteous judgment, as it seems, Even with the gods."
And Euripides the tragedian, in Orestes, says:
" Apollo having caused by his command The murder of the mother, knoweth not What honesty and justice signify.
We serve the gods, whoever they may be; But from the central regions of the earth
You see Apollo plainly gives response To mortals, and whate'er he says we do.
I him obeyed, when she that bore me fell Slain by my hand: he is the wicked man.
Then slay him, for 'twas he that sinned, not I.
What could Ido?
Think you not that the god Should free me from the blame which I do bear?"
The same also in Hippolytus :
"But on these points the gods do not judge right."
And in Jon:
" But in the daughter of Erechtheus What interest have I? for that pertains Not unto such as me.
But when I come With golden vessels for libations, I The dew shall sprinkle, and yet needs must warn