Letter 55: To Photinus [a heretical Christian bishop who denied Christ's divinity from a different angle than the Arians].

...except that if anyone is reported to the emperor as being disorderly, punishment is immediate. But against those who do not approach the gods, there is arrayed the host of evil spirits, by whom many of the godless are driven mad and persuaded to long for death, imagining they will fly up to heaven when they tear their souls from their bodies by violence. Some even pursue the wilderness instead of cities -- though man is by nature a civilized and gentle creature -- having given themselves over to evil spirits who lead them into this misanthropy. Many of them have even invented chains and iron collars for themselves, so thoroughly does the evil spirit drive them from every side -- the spirit to whom they have willingly surrendered themselves by abandoning the eternal and saving gods. But enough has been said about these people. Let me return to where I digressed. As for justice according to the civil laws, it is obvious that the governors of the cities will see to it. But it would also be fitting for you priests to exhort men not to transgress the laws of the gods, since the priestly life must be more dignified than the civic. This must be taught and practiced. The better sort will follow, as is natural. I pray that all will do so, but I expect it of those who are by nature reasonable and earnest, for they will recognize these words as their own. Above all else, philanthropy must be practiced. For many blessings follow from it, and chief among them is the goodwill of the gods. Just as servants who share their masters' interests in friendships, pursuits, and affections are loved more than their fellow servants, so we must believe that the divine nature, being itself philanthropic, loves those men who are philanthropic. Philanthropy takes many forms: punishing men sparingly for their own improvement, as teachers punish children; and remedying their needs, as the gods remedy ours. Consider how many good things the gods have given us from the earth -- food of every kind, and in such quantity as not even all the animals together enjoy. Since we were born naked, they clothed us with the hair of animals, with plants from the earth, and with the products of trees. And this was done not simply or carelessly, as Moses said about receiving garments of skin, but see how many were the gifts of Athena the Worker! What animal uses wine? What animal uses olive oil? -- except when we ourselves share these things with them, we who will not share with our fellow human beings. What sea creature uses grain? What land creature uses the products of the sea? I say nothing yet of gold, bronze, and iron, with which the gods have made us exceedingly rich -- not so that we may look on with indifference while the poor wander about in disgrace, especially when some of them are of good character and are poor only because their generous nature keeps them from desiring wealth, even though they received no inheritance. When the multitude sees such people, they reproach the gods. But the gods are not responsible for their poverty. It is the insatiable greed of us who possess wealth that causes men to hold false opinions about the gods and, moreover, brings undeserved reproach upon them. Why do we demand that the god rain gold upon the poor as he once did upon the Rhodians? Even if this happened, we would quickly station our servants everywhere and set out our vessels to drive everyone else away, so that we alone might seize the gods' common gifts. One might well marvel that we demand what cannot naturally occur and is entirely useless, while failing to do what is in our power. For who has ever become poor by sharing with his neighbors? I myself have often given to those in need and received many times as much back from the gods, though I am a poor man of business, and I have never regretted giving. And I do not speak of the present -- for it would be entirely unreasonable to compare a private person's charity with an emperor's provision -- but when I was still a private citizen, I know this happened to me many times. My grandmother's entire estate was restored to me, though it had been violently seized by others, even as I was spending from my small resources on those in need. We must share our wealth with all human beings, but more generously with the virtuous, and to the poor and destitute enough to relieve their want. I would even say -- paradoxical though it sounds -- that it is right to give clothing and food even to the wicked, for we give to the human being, not to the character. Therefore I think that even those confined in prisons deserve such care. For this philanthropy will not hinder justice. When many are imprisoned awaiting trial, and some will be convicted while others will be acquitted, it would be hard not to show some compassion even to the wicked for the sake of the innocent, rather than to treat even the guiltless with cruelty and inhumanity on account of the wicked. This thought strikes me as utterly unjust: we call Zeus the god of hospitality, and yet we are more inhospitable than the Scythians. How then can one who wishes to sacrifice to Zeus the Hospitable approach his temple? With what sort of conscience, having forgotten that "all strangers and beggars are from Zeus, and a gift, though small, is welcome"? How can the man who worships Zeus the god of fellowship, seeing his neighbors in want and not sharing even a drachma, think he is worshipping Zeus properly? When I consider these things I am utterly at a loss, seeing the titles of the gods preserved among us since the beginning of the world like painted images, while in practice nothing of the sort is done by us. The gods are called "gods of kinship" among us, and Zeus is called the god of kinship, yet we treat our relatives as strangers. For every human being is related to every other, whether willingly or not -- whether, as some say, we are all descended from one man and one woman, or whether the gods brought us all into being together with the world at its beginning, not one man and one woman but many men and many women at once. We must also consider how many arguments the ancients devoted to the proposition that man is by nature a social creature. Shall we, then, who have said and established these things, behave unsociably toward our neighbors? Let each of us, proceeding from such customs and practices, fulfill the works of piety: reverence toward the gods, kindness toward human beings, purity of body. Let each always strive to think reverently about the gods, and gaze upon the sanctuaries and statues of the gods with honor and piety, worshipping them as if the gods were present. For our fathers established statues, altars, the keeping of undying fire, and all such things as symbols of the gods' presence -- not so that we should regard them as gods, but so that through them we might worship the gods. Since we, being in bodies, must render our worship to the gods in bodily form, though they themselves are bodiless, they first showed us the second race of gods -- those who circle the heavens all around -- as images of the first. And since worship could not be rendered to these either in bodily form, for they need nothing by nature, a second kind of image was devised on earth, by performing our rites toward which we shall make the gods favorable to ourselves. Just as those who tend the images of kings, though the kings need nothing, nevertheless draw their goodwill toward themselves, so too those who tend the images of the gods, though the gods need nothing, nevertheless persuade them to help and care for them. Let us not, then, looking upon the images of the gods, think them to be stones or wood -- nor yet think them to be the gods themselves. Whoever loves the king gladly looks upon the king's image; whoever loves his child gladly looks upon the child's image; whoever loves his father, upon the father's. So too whoever loves the gods gladly gazes upon their images and statues, reverencing them and trembling at the gods who see him from the unseen.

To Photinus 4 Moreover the Emperor Julian, faithless to Christ, in his attack on Diodorus 5 writes as follows to Photinus the heresiarch: 1 Ο Photinus, you at any rate seem to maintain what is probably true, and come nearest to being saved, and do well to believe that he whom one holds to be a god can by no means be brought into the womb. But Diodorus, a charlatan priest of the Nazarene, when he tries to give point to that nonsensical theory about the womb by artifices and juggler's tricks, is clearly a sharp-witted sophist of that creed of the country-folk. A little further on he says: But if only the gods and goddesses and all the Muses and Fortune will lend me their aid, I hope to show 2 that he is feeble and a corrupter of laws and customs, of pagan 3 Mysteries and Mysteries of the gods of the underworld, and that that new-fangled Galilaean god of his, whom he by a false myth styles eternal, has been stripped by his humiliating death and burial of the divinity falsely ascribed to him by Diodorus. Then, just as people who are convicted of error always begin to invent, being the slaves of artifice rather than of truth, he goes on to say: For the fellow sailed to Athens to the injury of the general welfare, then rashly took to philosophy and engaged in the study of literature, and by the devices of rhetoric armed his hateful tongue against the heavenly gods, and being utterly ignorant of the Mysteries of the pagans he so to speak imbibed most deplorably the whole mistaken folly of the base and ignorant creed-making fishermen. For this conduct he has long ago been punished by the gods themselves. For, for many years past, he has been in danger, having contracted a wasting disease of the chest, and he now suffers extreme torture. His whole body has wasted away. For his cheeks have fallen in and his body is deeply lined with wrinkles.1 But this is no sign of philosophic habits, as he wishes it to seem to those who are deceived by him, but most certainly a sign of justice done and of punishment from the gods which has stricken him down in suitable proportion to his crime, since he must live out to the very end his painful and bitter life, his appearance that of a man pale and wasted. 4 These fragments of a lost letter are preserved only in the Latin version of Facundus Hermianensis, who wrote at Constantinople about 546 A.D. For a partial reconstruction of the original see Neumann, Contra Christianos, Leipzig, 1880, ρ 5.  This letter may have been written at any time between Julian's arrival at Antioch in July 362 and his departure thence, in March 363. The Greek original is represented by curious and sometimes untranslatable Latin. Photinus, bishop of Sirmium, where Constantius resided in 351, was tried, deposed and banished by a synod convened there by Constantius. According to Sozomen 4. 6, he wrote many Greek and Latin works in support of his heretical views on the divinity of Christ, which were opposed by both Arians and Nicaeans. He is mentioned by Julian, Against the Galilaeans 262c. 5 Bishop of Tarsus, a celebrated teacher; he was at Antioch in 362. 1 The italicised passages are the words of Facundus. 2 This is a forecast of Julian's treatise Against the Galilaeans. 3 Twice in this letter Facundus translates Julian's "Hellenic" as "pagan." 1 Here and in the last sentence I give what seems to be the general meaning.

[Πρός: Fragmentum Epistolae [= 89b]] […] πλὴν ἢν εἰς τὸν βασιλέα ἐπίδωσιν ἀτακτοῦντάς τινας, αὐτίκα μάλα κολάζουσιν· ἐπὶ δὲ τοὺς οὐ προσιόντας τοῖς θεοῖς ἐστι τὸ τῶν πονηρῶν δαιμόνων τεταγμένον φῦλον, ὑφ’ ὧν οἱ πολλοὶ παροιστρούμενοι τῶν ἀθέων ἀναπείθονται θανατᾶν, ὡς ἀναπτησόμενοι πρὸς τὸν οὐρανόν, ὅταν ἀπορρήξωσι τὴν ψυχὴν βιαίως. εἰσὶ δὲ οἳ καὶ τὰς ἐρημίας ἀντὶ τῶν πόλεων διώκουσιν, ὄντος τἀνθρώπου φύσει πολιτικοῦ ζῴου καὶ ἡμέρου, δαίμοσιν ἐκδεδομένοι πονηροῖς, ὑφ’ ὧν εἰς ταύτην ἄγονται τὴν μισανθρωπίαν. ἤδη δὲ καὶ δεσμὰ καὶ κλοιοὺς ἐξηῦρον οἱ πολλοὶ τούτων· οὕτω πανταχόθεν αὐτοὺς ὁ κακὸς συνελαύνει δαίμων, ᾧ δεδώκασιν ἑκόντες ἑαυτούς, ἀποστάντες τῶν ἀιδίων καὶ σωτήρων θεῶν. ἀλλ’ ὑπὲρ μὲν τούτων ἀπόχρη τοσαῦτα εἰπεῖν· ὅθεν δ’ ἐξέβην εἰς τοῦτο ἐπανήξω. Δικαιοπραγίας οὖν τῆς μὲν κατὰ τοὺς πολιτικοὺς νόμους εὔδηλον ὅτι μελήσει τοῖς ἐπιτρόποις τῶν πόλεων, πρέποι δ’ ἂν καὶ ὑμῖν εἰς παραίνεσιν τὸ μὴ παραβαίνειν ἱεροὺς ὄντας τῶν θεῶν τοὺς νόμους. ἐπεὶ δὲ τὸν ἱερατικὸν βίον εἶναι χρὴ τοῦ πολιτικοῦ σεμνότερον, ἀκτέον ἐπὶ τοῦτον καὶ διδακτέον· ἕψονται δέ, ὡς εἰκός, οἱ βελτίους· ἐγὼ μὲν γὰρ εὔχομαι καὶ πάντας, ἐλπίζω δὲ τοὺς ἐπιεικεῖς φύσει καὶ σπουδαίους· ἐπιγνώσονται γὰρ οἰκείους ὄντας ἑαυτοῖς τοὺς λόγους. Ἀσκητέα τοίνυν πρὸ πάντων ἡ φιλανθρωπία· ταύτῃ γὰρ ἕπεται πολλὰ μὲν καὶ ἄλλα τῶν ἀγαθῶν, ἐξαίρετον δὲ δὴ καὶ μέγιστον ἡ παρὰ τῶν θεῶν εὐμένεια. καθάπερ γὰρ οἱ τοῖς ἑαυτῶν δεσπόταις συνδιατιθέμενοι περί τε φιλίας καὶ σπουδὰς καὶ ἔρωτας ἀγαπῶνται πλέον τῶν ὁμοδούλων, οὕτω νομιστέον φύσει φιλάνθρωπον ὂν τὸ θεῖον ἀγαπᾶν τοὺς φιλανθρώπους τῶν ἀνδρῶν. ἡ δὲ φιλανθρωπία πολλὴ καὶ παντοία· καὶ τὸ πεφεισμένως κολάζειν τοὺς ἀνθρώπους ἐπὶ τῷ βελτίονι τῶν κολαζομένων, ὥσπερ οἱ διδάσκαλοι τὰ παιδία, καὶ τὸ τὰς χρείας αὐτῶν ἐπανορθοῦν, ὥσπερ οἱ θεοὶ τὰς ἡμετέρας. ὁρᾶτε ὅσα ἡμῖν δεδώκασιν ἐκ τῆς γῆς ἀγαθά, τροφὰς παντοίας καὶ ὁπόσας οὐδὲ ὁμοῦ πᾶσι τοῖς ζῴοις. ἐπεὶ δὲ ἐτέχθημεν γυμνοί, ταῖς τε τῶν ζῴων ἡμᾶς θριξὶν ἐσκέπασαν καὶ τοῖς ἐκ τῆς γῆς φυομένοις καὶ τοῖς ἐκ δένδρων. καὶ οὐκ ἤρκεσεν ἁπλῶς οὐδὲ αὐτοσχεδίως, καθάπερ ὁ Μωυσῆς ἔφη τοὺς χιτῶνας λαβεῖν δερματίνους, ἀλλ’ ὁρᾶτε ὅσα ἐγένετο τῆς Ἐργάνης Ἀθηνᾶς τὰ δῶρα. ποῖον οἴνῳ χρῆται ζῷον; ποῖον ἐλαίῳ; πλὴν εἴ τισιν ἡμεῖς καὶ τούτων μεταδίδομεν, οἱ τοῖς ἀνθρώποις οὐ μεταδιδόντες. τί δὲ τῶν θαλαττίων σίτῳ, τί δὲ τῶν χερσαίων τοῖς ἐν τῇ θαλάττῃ χρῆται; χρυσὸν οὔπω λέγω καὶ χαλκὸν καὶ σίδηρον, οἷς πᾶσιν οἱ θεοὶ ζαπλούτους ἡμᾶς ἐποίησαν, οὐχ ἵνα ὄνειδος αὐτῶν περιορῶμεν περινοστοῦντας τοὺς πένητας, ἄλλως τε ὅταν καὶ ἐπιεικεῖς τινες τύχωσι τὸν τρόπον, οἷς πατρῷος μὲν κλῆρος οὐ γέγονεν, ὑπὸ δὲ μεγαλοψυχίας ἥκιστα ἐπιθυμοῦντες χρημάτων πένονται. τούτους ὁρῶντες οἱ πολλοὶ τοὺς θεοὺς ὀνειδίζουσιν. αἴτιοι δὲ θεοὶ μὲν οὐκ εἰσὶ τῆς τούτων πενίας, ἡ δὲ ἡμῶν τῶν κεκτημένων ἀπληστία καὶ τοῖς ἀνθρώποις ὑπὲρ τῶν θεῶν οὐκ ἀληθοῦς ὑπολήψεως αἰτία γίνεται καὶ προσέτι τοῖς θεοῖς ὀνείδους ἀδίκου. τί γὰρ ἀπαιτοῦμεν, ἵνα χρυσὸν ὥσπερ τοῖς Ῥοδίοις ὁ θεὸς ὕσῃ τοῖς πένησιν; ἀλλὰ εἰ καὶ τοῦτο γένοιτο, ταχέως ἡμεῖς ὑποβαλόμενοι τοὺς οἰκέτας καὶ προθέντες πανταχοῦ τὰ ἀγγεῖα πάντας ἀπελάσομεν, ἵνα μόνοι τὰ κοινὰ τῶν θεῶν ἁρπάσωμεν δῶρα. θαυμάσειε δ’ ἄν τις εἰκότως, εἰ τοῦτο μὲν ἀξιοῖμεν οὔτε πεφυκὸς γίνεσθαι καὶ ἀλυσιτελὲς πάντη, τὰ δυνατὰ δὲ μὴ πράττομεν. τίς γὰρ ἐκ τοῦ μεταδιδόναι τοῖς πέλας ἐγένετο πένης; ἐγώ τοι πολλάκις τοῖς δεομένοις προέμενος ἐκτησάμην αὐτὰ παρὰ θεῶν πολλαπλάσια καίπερ ὢν φαῦλος χρηματιστής, καὶ οὐδέποτέ μοι μετεμέλησε προεμένῳ. καὶ τὰ μὲν νῦν οὐκ ἂν εἴποιμι· καὶ γὰρ ἂν εἴη παντελῶς ἄλογον, εἰ τοὺς ἰδιώτας ἀξιώσαιμι βασιλικαῖς παραβάλλεσθαι χορηγίαις· ἀλλ’ ὅτε ἔτι ἐτύγχανον ἰδιώτης, σύνοιδα ἐμαυτῷ τοῦτο ἀποβὰν πολλάκις. ἀπεσώθη μοι τέλειος ὁ κλῆρος τῆς τήθης, ἐχόμενος ὑπ’ ἄλλων βιαίως ἐκ βραχέων ὧν εἶχον ἀναλίσκοντι τοῖς δεομένοις καὶ μεταδιδόντι. Κοινωνητέον οὖν τῶν χρημάτων ἅπασιν ἀνθρώποις, ἀλλὰ τοῖς μὲν ἐπιεικέσιν ἐλευθεριώτερον, τοῖς δὲ ἀπόροις καὶ πένησιν ὅσον ἐπαρκέσαι τῇ χρείᾳ. φαίην δ’ ἄν, εἰ καὶ παράδοξον εἰπεῖν, ὅτι καὶ τοῖς πονηροῖς ἐσθῆτος καὶ τροφῆς ὅσιον ἂν εἴη μεταδιδόναι· τῷ γὰρ ἀνθρωπίνῳ καὶ οὐ τῷ τρόπῳ δίδομεν. διόπερ οἶμαι καὶ τοὺς ἐν δεσμωτηρίῳ καθειργμένους ἀξιωτέον τῆς τοιαύτης ἐπιμελείας. οὐδὲν γὰρ κωλύσει τὴν δίκην ἡ τοιαύτη φιλανθρωπία. χαλεπὸν γὰρ ἂν εἴη, πολλῶν ἀποκεκλεισμένων ἐπὶ κρίσει, καὶ τῶν μὲν ὀφλησόντων, τῶν δὲ ἀθῴων ἀποφανθησομένων, μὴ διὰ τοὺς ἀναιτίους οἶκτόν τινα νέμειν καὶ τοῖς πονηροῖς, ἀλλὰ τῶν πονηρῶν ἕνεκα καὶ περὶ τοὺς οὐδὲν ἠδικηκότας ἀνηλεῶς καὶ ἀπανθρώπως διακεῖσθαι. ἐκεῖνο δὲ ἐννοοῦντί μοι παντάπασιν ἄδικον καταφαίνεται· Ξένιον ὀνομάζομεν Δία, καὶ γιγνόμεθα τῶν Σκυθῶν κακοξενώτεροι. πῶς οὖν ὁ βουλόμενος τῷ Ξενίῳ θῦσαι Διὶ φοιτᾷ πρὸς τὸν νεών; μετὰ ποταποῦ συνειδότος, ἐπιλαθόμενος τοῦ πρὸς γὰρ Διός εἰσιν ἅπαντες Πτωχοί τε ξεῖνοί τε· δόσις δ’ ὀλίγη τε φίλη τε; Πῶς δὲ ὁ τὸν Ἑταίρειον θεραπεύων Δία, ὁρῶν τοὺς πέλας ἐνδεεῖς χρημάτων, εἶτα μηδ’ ὅσον δραχμῆς μεταδιδούς, οἴεται τὸν Δία καλῶς θεραπεύειν; ὅταν εἰς ταῦτα ἀπίδω, παντελῶς ἀχανὴς γίνομαι, τὰς μὲν ἐπωνυμίας τῶν θεῶν ἅμα τῷ κόσμῳ τῷ ἐξ ἀρχῆς ὥσπερ εἰκόνας γραπτὰς ὁρῶν, ἔργῳ δὲ ὑφ’ ἡμῶν οὐδὲν τοιοῦτον ἐπιτηδευόμενον. ὁμόγνιοι λέγονται παρ’ ἡμῖν θεοὶ καὶ Ζεὺς ὁμόγνιος, ἔχομεν δὲ ὥσπερ πρὸς ἀλλοτρίους τοὺς συγγενεῖς· ἄνθρωπος γὰρ ἀνθρώπῳ καὶ ἑκὼν καὶ ἄκων πᾶς ἐστι συγγενής, εἴτε, καθάπερ λέγεται παρά τινων, ἐξ ἑνός τε καὶ μιᾶς γενόναμεν πάντες, εἴθ’ ὁπωσοῦν ἄλλως, ἀθρόως ὑποστησάντων ἡμᾶς τῶν θεῶν ἅμα τῷ κόσμῳ τῷ ἐξ ἀρχῆς, οὐχ ἕνα καὶ μίαν, ἀλλὰ πολλοὺς ἅμα καὶ πολλάς. οἱ γὰρ ἕνα καὶ μίαν δυνηθέντες οἷοί τε ἦσαν ἅμα καὶ πολλοὺς καὶ πολλάς ὑποστῆσαι. καὶ γὰρ ὃν τρόπον τόν τε ἕνα καὶ τὴν μίαν, τὸν αὐτὸν τρόπον τοὺς πολλούς τε καὶ τὰς πολλάς. εἴς τε τὸ διάφορον ἀποβλέψαντα τῶν ἐθῶν καὶ τῶν νόμων, οὐ μὴν ἀλλὰ καὶ ὅπερ ἐστὶ μεῖζον καὶ τιμιώτερον καὶ κυριώτερον, εἰς τὴν τῶν θεῶν φήμην, ἣ παραδέδοται διὰ τῶν ἀρχαίων ἡμῖν θεουργῶν, ὡς, ὅτε Ζεὺς ἐκόσμει τὰ πάντα, σταγόνων αἵματος ἱεροῦ πεσουσῶν, ἐξ ὧν που τὸ τῶν ἀνθρώπων βλαστήσειε γένος. καὶ οὕτως οὖν συγγενεῖς γινόμεθα πάντες, εἰ μὲν ἐξ ἑνὸς καὶ μιᾶς, ἐκ δυοῖν ἀνθρώποιν ὄντες οἱ πολλοὶ καὶ πολλαί, εἰ δέ, καθάπερ οἱ θεοί φασι καὶ χρὴ πιστεύειν ἐπιμαρτυρούντων τῶν ἔργων, ἐκ τῶν θεῶν πάντες γεγονότες. ὅτι δὲ πολλοὺς ἅμα ἀνθρώπους γενέσθαι μαρτυρεῖ τὰ ἔργα, ῥηθήσεται μὲν ἀλλαχοῦ δι’ ἀκριβείας, ἐνταῦθα δὲ ἀρκέσει τοσοῦτον εἰπεῖν, ὡς ἐξ ἑνὸς μὲν καὶ μιᾶς οὖσιν οὔτε τοὺς νόμους εἰκὸς ἐπὶ τοσοῦτον παραλλάξαι οὔτε ἄλλως τὴν γῆν ὑφ’ ἑνὸς ἐμπλησθῆναι πᾶσαν, οὐδὲ εἰ τέκνα ἅμα πολλὰ καθάπερ αἱ σύες ἔτικτον αὐτοῖς αἱ γυναῖκες. πανταχοῦ δὲ ἀθρόως φυτευσάντων τῶν θεῶν, ὅνπερ τρόπον ὁ εἷς, οὕτω δὲ καὶ οἱ πλείους προῆλθον ἄνθρωποι τοῖς γενεάρχαις θεοῖς ἀποκληρωθέντες, οἳ καὶ προήγαγον αὐτούς, ἀπὸ τοῦ δημιουργοῦ τὰς ψυχὰς παραλαμβάνοντες ἐξ αἰῶνος. Κἀκεῖνο δ’ ἄξιον ἐννοεῖν, ὅσοι παρὰ τῶν ἔμπροσθεν ἀνάλωνται λόγοι περὶ τοῦ φύσει κοινωνικὸν εἶναι ζῷον τὸν ἄνθρωπον. ἡμεῖς οὖν οἱ ταῦτα εἰπόντες καὶ διατάξαντες ἀκοινωνήτως πρὸς τοὺς πλησίον ἕξομεν; ἐκ δὴ τῶν τοιούτων ἠθῶν τε καὶ ἐπιτηδευμάτων ἕκαστος ἡμῶν ὁρμώμενος εὐλαβείας τῆς εἰς τοὺς θεούς, χρηστότητος τῆς εἰς ἀνθρώπους, ἁγνείας τῆς περὶ τὸ σῶμα, τὰ τῆς εὐσεβείας ἔργα πληρούτω, πειρώμενος δὲ ἀεί τι περὶ τῶν θεῶν εὐσεβὲς διανοεῖσθαι καὶ μετά τινος ἀποβλέπων εἰς τὰ ἱερὰ τῶν θεῶν καὶ τὰ ἀγάλματα τιμῆς καὶ ὁσιότητος, σεβόμενος ὥσπερ ἂν εἰ παρόντας ἑώρα τοὺς θεούς. ἀγάλματα γὰρ καὶ βωμοὺς καὶ πυρὸς ἀσβέστου φυλακὴν καὶ πάντα ἁπλῶς τὰ τοιαῦτα σύμβολα οἱ πατέρες ἔθεντο τῆς παρουσίας τῶν θεῶν, οὐχ ἵνα ἐκεῖνα θεοὺς νομίσωμεν, ἀλλ’ ἵνα δι’ αὐτῶν τοὺς θεοὺς θεραπεύσωμεν. ἐπειδὴ γὰρ ἡμᾶς ὄντας ἐν σώματι σωματικῶς ἔδει ποιεῖσθαι τοῖς θεοῖς καὶ τὰς λατρείας, ἀσώματοι δέ εἰσιν αὐτοί· πρῶτα μὲν ἔδειξαν ἡμῖν ἀγάλματα τὸ δεύτερον ἀπὸ τοῦ πρώτου τῶν θεῶν γένος περὶ πάντα τὸν οὐρανὸν κύκλῳ περιφερόμενον. δυναμένης δὲ οὐδὲ τούτοις ἀποδίδοσθαι τῆς θεραπείας σωματικῶς· ἀπροσδεᾶ γάρ ἐστι φύσει· ἕτερον ἐπὶ γῆς ἐξηυρέθη γένος ἀγαλμάτων, εἰς ὃ τὰς θεραπείας ἐκτελοῦντες ἑαυτοῖς εὐμενεῖς τοὺς θεοὺς καταστήσομεν. ὥσπερ γὰρ οἱ τῶν βασιλέων θεραπεύοντες εἰκόνας, οὐδὲν δεομένων, ὅμως ἐφέλκονται τὴν εὔνοιαν εἰς ἑαυτούς, οὕτω καὶ οἱ θεῶν θεραπεύοντες τὰ ἀγάλματα, δεομένων οὐδὲν τῶν θεῶν, ὅμως πείθουσιν αὐτοὺς ἐπαμύνειν σφίσι καὶ κήδεσθαι· δεῖγμα γάρ ἐστιν ὡς ἀληθῶς ὁσιότητος ἡ περὶ τὰ δυνατὰ προθυμία, καὶ ὁ ταύτην πληρῶν εὔδηλον ὅτι μειζόνως ἐκείνην ἀποδίδωσιν, ὁ δὲ τῶν δυνατῶν ὀλιγωρῶν, εἶτα προσποιούμενος τῶν ἀδυνάτων ὀρέγεσθαι δῆλός ἐστιν οὐκ ἐκεῖνα μεταδιώκων, ἀλλὰ ταῦτα παρορῶν· οὐδὲ γάρ, εἰ μηδενὸς ὁ θεὸς δεῖται, διὰ τοῦτο οὐδὲν αὐτῷ προσοιστέον· οὐδὲ γὰρ τῆς διὰ λόγων εὐφημίας δεῖται. τί οὖν; εὔλογον αὐτὸν ἀποστερῆσαι καὶ ταύτης; οὐδαμῶς. οὐκ ἄρα οὐδὲ τῆς διὰ τῶν ἔργων εἰς αὐτὸν γιγνομένης τιμῆς, ἧς ἐνομοθέτησαν οὐκ ἐνιαυτοὶ τρεῖς οὐδὲ τρισχίλιοι, πᾶς δὲ ὁ προλαβὼν αἰὼν ἐν πᾶσι τοῖς τῆς γῆς ἔθνεσιν. Ἀφορῶντες οὖν εἰς τὰ τῶν θεῶν ἀγάλματα μή τοι νομίζωμεν αὐτὰ λίθους εἶναι μηδὲ ξύλα, μηδὲ μέντοι τοὺς θεοὺς αὐτοὺς εἶναι ταῦτα. καὶ γὰρ οὐδὲ τὰς βασιλικὰς εἰκόνας ξύλα καὶ λίθον καὶ χαλκὸν λέγομεν, οὐ μὴν οὐδὲ αὐτοὺς τοὺς βασιλέας, ἀλλὰ εἰκόνας βασιλέων. ὅστις οὖν ἐστι φιλοβασιλεὺς ἡδέως ὁρᾷ τὴν τοῦ βασιλέως εἰκόνα, καὶ ὅστις ἐστὶ φιλόπαις ἡδέως ὁρᾷ τὴν τοῦ παιδός, καὶ ὅστις φιλοπάτωρ τὴν τοῦ πατρός. οὐκοῦν καὶ ὅστις φιλόθεος ἡδέως εἰς τὰ τῶν θεῶν ἀγάλματα καὶ τὰς εἰκόνας ἀποβλέπει, σεβόμενος ἅμα καὶ φρίττων ἐξ ἀφανοῦς ὁρῶντας εἰς αὐτὸν τοὺς θεούς. εἴ τις οὖν οἴεται δεῖν αὐτὰ μηδὲ φθείρεσθαι διὰ τὸ θεῶν ἅπαξ εἰκόνας κληθῆναι, παντελῶς ἄφρων εἶναί μοι φαίνεται. χρῆν γὰρ δήπουθεν αὐτὰ μηδὲ ὑπὸ ἀνθρώπων γενέσθαι. τὸ δὲ ὑπ’ ἀνδρὸς σοφοῦ καὶ ἀγαθοῦ γενόμενον ὑπὸ ἀνθρώπου πονηροῦ καὶ ἀμαθοῦς φθαρῆναι δύναται. τὰ δὲ ὑπὸ τῶν θεῶν ζῶντα ἀγάλματα κατασκευασθέντα τῆς ἀφανοῦς αὐτῶν οὐσίας, οἱ περὶ τὸν οὐρανὸν κύκλῳ φερόμενοι θεοί, μένει τὸν ἀεὶ χρόνον ἀίδια. μηδεὶς οὖν ἀπιστείτω θεοῖς ὁρῶν καὶ ἀκούων, ὡς ἐνύβρισάν τινες εἰς τὰ ἀγάλματα καὶ τοὺς ναούς. ἆρ’ οὐκ ἀνθρώπους χρηστοὺς ἀπέκτειναν πολλοί, καθάπερ Σωκράτη καὶ Δίωνα καὶ τὸν μέγαν Ἐμπεδότιμον; ὧν εὖ οἶδ’ ὅτι μᾶλλον ἐμέλησε τοῖς θεοῖς. ἀλλ’ ὁρᾶτε, ὅτι καὶ τούτων φθαρτὸν εἰδότες τὸ σῶμα συνεχώρησαν εἶξαι τῇ φύσει καὶ ὑποχωρῆσαι, δίκην δὲ ἀπῄτησαν ὕστερον παρὰ τῶν κτεινάντων. ὃ δὴ συνέβη φανερῶς ἐφ’ ἡμῶν ἐπὶ πάντων τῶν ἱεροσύλων. Μηδεὶς οὖν ἀπατάτω λόγοις μηδὲ ταραττέτω περὶ τῆς προνοίας ἡμᾶς. οἱ γὰρ ἡμῖν ὀνειδίζοντες τὰ τοιαῦτα, τῶν Ἰουδαίων οἱ προφῆται, τί περὶ τοῦ νεὼ φήσουσι τοῦ παρ’ αὐτοῖς τρίτον ἀνατραπέντος, ἐγειρομένου δὲ οὐδὲ νῦν; ἐγὼ δὲ εἶπον οὐκ ὀνειδίζων ἐκείνοις, ὅς γε τοσούτοις ὕστερον χρόνοις ἀναστήσασθαι διενοήθην αὐτὸν εἰς τιμὴν τοῦ κληθέντος ἐπ’ αὐτῷ θεοῦ· νυνὶ δὲ ἐχρησάμην αὐτῷ δεῖξαι βουλόμενος, ὅτι τῶν ἀνθρωπίνων οὐδὲν ἄφθαρτον εἶναι δύναται καὶ οἱ τὰ τοιαῦτα γράφοντες ἐλήρουν προφῆται, γρᾳδίοις ψυχροῖς ὁμιλοῦντες. οὐδὲν δὲ οἶμαι κωλύει τὸν μὲν θεὸν εἶναι μέγαν, οὐ μὴν σπουδαίων προφητῶν οὐδὲ ἐξηγητῶν τυχεῖν. αἴτιον δέ, ὅτι τὴν ἑαυτῶν ψυχὴν οὐ παρέσχον ἀποκαθῆραι τοῖς ἐγκυκλίοις μαθήμασιν οὐδὲ ἀνοῖξαι μεμυκότα λίαν τὰ ὄμματα οὐδὲ ἀνακαθῆραι τὴν ἐπικειμένην αὐτοῖς ἀχλύν, ἀλλ’ οἷον φῶς μέγα δι’ ὁμίχλης οἱ ἄνθρωποι βλέποντες οὐ καθαρῶς οὐδὲ εἰλικρινῶς, αὐτὸ δὲ ἐκεῖνο νενομικότες οὐχὶ φῶς καθαρόν, ἀλλὰ πῦρ καὶ τῶν περὶ αὐτὸ πάντων ὄντες ἀθέατοι βοῶσι μέγα· Φρίττετε, φοβεῖσθε, πῦρ, φλόξ, θάνατος, μάχαιρα, ῥομφαία, πολλοῖς ὀνόμασι μίαν ἐξηγούμενοι τὴν βλαπτικὴν τοῦ πυρὸς δύναμιν. ἀλλ’ ὑπὲρ μὲν τούτων ἰδίᾳ βέλτιον παραστῆσαι, πόσῳ φαυλότεροι τῶν παρ’ ἡμῖν οὗτοι γεγόνασι ποιητῶν οἱ τῶν ὑπὲρ τοῦ θεοῦ λόγων διδάσκαλοι. Προσήκει δὲ οὐ τὰ τῶν θεῶν μόνον ἀγάλματα προσκυνεῖν, ἀλλὰ καὶ τοὺς ναοὺς καὶ τὰ τεμένη καὶ τοὺς βωμούς· εὔλογον δὲ καὶ τοὺς ἱερέας τιμᾶν ὡς λειτουργοὺς θεῶν καὶ ὑπηρέτας καὶ διακονοῦντας ἡμῖν τὰ πρὸς τοὺς θεούς, συνεπισχύοντας τῇ ἐκ θεῶν εἰς ἡμᾶς τῶν ἀγαθῶν δόσει· προθύουσι γὰρ πάντων καὶ ὑπερεύχονται. δίκαιον οὖν ἀποδιδόναι πᾶσιν αὐτοῖς οὐκ ἔλαττον, εἰ μὴ καὶ πλέον, ἢ τοῖς πολιτικοῖς ἄρχουσι τὰς τιμάς. εἰ δέ τις οἴεται τοῦτο ἐπ’ ἴσης χρῆναι νέμειν αὐτοῖς καὶ τοῖς πολιτικοῖς ἄρχουσιν, ἐπεὶ κἀκεῖνοι τρόπον τινὰ τοῖς θεοῖς ἱερατεύουσι, φύλακες ὄντες τῶν νόμων, ἀλλὰ τά γε τῆς εὐνοίας παρὰ πολὺ χρὴ νέμειν τούτοις. οἱ μὲν γὰρ Ἀχαιοὶ καίπερ πολέμιον ὄντα τὸν ἱερέα προσέταττον αἰδεῖσθαι τῷ βασιλεῖ· ἡμεῖς δὲ οὐδὲ τοὺς φίλους αἰδούμεθα τοὺς εὐχομένους ὑπὲρ ἡμῶν καὶ θύοντας. Ἀλλ’ ἐπείπερ ὁ λόγος εἰς τὴν πάλαι ποθουμένην ἀρχὴν ἐλήλυθεν, ἄξιον εἶναί μοι δοκεῖ διελθεῖν ἐφεξῆς, ὁποῖός τις ὢν ὁ ἱερεὺς αὐτός τε δικαίως τιμηθήσεται καὶ τοὺς θεοὺς τιμᾶσθαι ποιήσει. τὸ γὰρ ἡμέτερον οὐ χρὴ σκοπεῖν οὐδὲ ἐξετάζειν, ἀλλὰ ἕως ἂν ἱερεύς τις ὀνομάζηται, τιμᾶν αὐτὸν χρὴ καὶ θεραπεύειν, εἰ δὲ εἴη πονηρός, ἀφαιρεθέντα τὴν ἱερωσύνην ὡς ἀνάξιον ἀποφανθέντα περιορᾶν· ἕως δὲ προθύει καὶ κατάρχεται καὶ παρίσταται τοῖς θεοῖς, ὡς τὸ τιμιώτατον τῶν θεῶν κτῆμα προσβλεπτέος ἐστὶν ἡμῖν μετὰ αἰδοῦς καὶ εὐλαβείας. ἄτοπον γάρ, εἰ τοὺς μὲν λίθους, ἐξ ὧν οἱ βωμοὶ πεποίηνται, διὰ τὸ καθιερῶσθαι τοῖς θεοῖς ἀγαπῶμεν, ὅτι μορφὴν ἔχουσι καὶ σχῆμα πρέπον, εἰς ἥν εἰσι κατεσκευασμένοι λειτουργίαν, ἄνδρα δὲ καθωσιωμένον τοῖς θεοῖς οὐκ οἰησόμεθα χρῆναι τιμᾶν. ἴσως ὑπολήψεταί τις· ἀλλὰ ἀδικοῦντα καὶ ἐξαμαρτάνοντα πολλὰ τῶν πρὸς τοὺς θεοὺς ὁσίων; ἐγὼ δή φημι χρῆναι τὸν μὲν τοιοῦτον ἐξελέγχειν, ἵνα μὴ πονηρὸς ὢν ἐνοχλῇ τοὺς θεούς, ἕως δ’ ἂν ἐξελέγξῃ τις, μὴ ἀτιμάζειν. οὐδὲ γὰρ εὔλογον ἐπιλαβομένους ταύτης τῆς ἀφορμῆς οὐ τούτων μόνον, ἀλλὰ καὶ τῶν ἐπιτηδείων τιμᾶσθαι τὴν τιμὴν προσαφαιρεῖσθαι. ἔστω τοίνυν ὥσπερ ἄρχων, οὕτω δὲ καὶ ἱερεὺς πᾶς αἰδέσιμος, ἐπειδὴ καὶ ἀπόφασίς ἐστι θεοῦ τοῦ Διδυμαίου τοιαύτη· Ὅσσοι ἐς ἀρητῆρας ἀτασθαλίῃσι νόοιο Ἀθανάτων ῥέζους̓ ἀποφώλια, καὶ γεράεσσιν Ἀντία βουλεύουσιν ἀδεισιθέοισι λογισμοῖς, Οὐκέθ’ ὅλην βιότοιο διεκπερόωσιν ἀταρπόν, Ὅσσοι περ μακάρεσσιν ἐλωβήσαντο θεοῖσιν, Ὧν κεῖνοι θεόσεπτον ἕλον θεραπηίδα τιμήν, καὶ πάλιν ἐν ἄλλοις ὁ θεός φησι Πάντας μὲν θεράποντας ἐμοὺς ὀλοῆς κακότητος—, καί φησιν ὑπὲρ τούτων δίκην ἐπιθήσειν αὐτοῖς. Πολλῶν δὲ εἰρημένων τοιούτων παρὰ τοῦ θεοῦ, δι’ ὧν ἔνεστι μαθόντας ὅπως χρὴ τιμᾶν καὶ θεραπεύειν τοὺς ἱερέας, εἰρήσεταί μοι διὰ πλειόνων ἐν ἄλλοις· ἀπόχρη δὲ νῦν, ὅτι μὴ σχεδιάζω μηδέν, ἐπιδεῖξαι τήν τε ἐκ τοῦ θεοῦ πρόρρησιν καὶ τὸ ἐπίταγμα τῶν αὐτοῦ λόγων ἱκανὸν ἡγούμενος. εἴ τις οὖν ἀξιόπιστον ὑπείληφεν ἐμὲ διδάσκαλον τῶν τοιούτων, αἰδεσθεὶς τὸν θεὸν ἐκείνῳ πειθέσθω καὶ τοὺς ἱερέας τῶν θεῶν τιμάτω διαφερόντως· ὁποῖον δὲ αὐτὸν εἶναι χρή, πειράσομαι νῦν εἰπεῖν, οὐχ ἕνεκα σοῦ· τοῦτο μὲν γὰρ εἰ μὴ τὸ νῦν ἠπιστάμην, ἅμα μὲν τοῦ καθηγεμόνος, ἅμα δὲ τῶν μεγίστων θεῶν μαρτυρούντων, ὅτι τὴν λειτουργίαν ταύτην διαθήσῃ καλῶς, ὅσα γε εἰς προαίρεσιν ἥκει τὴν σήν, οὐδ’ ἂν ἐτόλμησά σοι μεταδοῦναι τοσούτου πράγματος· ἀλλ’ ὅπως ἔχῃς ἐντεῦθεν διδάσκειν τοὺς ἄλλους, οὐκ ἐν ταῖς πόλεσι μόνον, ἀλλὰ καὶ ἐν τοῖς ἀγροῖς εὐλογώτερον καὶ ἐπ’ ἐξουσίας, ὡς οὐκ οἴκοθεν αὐτὰ νοεῖς καὶ πράττεις μόνος, ἔχεις δὲ καὶ ἐμὲ σύμψηφον σεαυτῷ, δοκοῦντά γε εἶναι διὰ τοὺς θεοὺς ἀρχιερέα μέγιστον, ἄξιον μὲν οὐδαμῶς πράγματος τοσούτου, βουλόμενον δὲ εἶναι καὶ προσευχόμενον ἀεὶ τοῖς θεοῖς. εὖ γὰρ ἴσθι, μεγάλας ἡμῖν οἱ θεοὶ μετὰ τὴν τελευτὴν ἐλπίδας ἐπαγγέλλονται. πειστέον δὲ αὐτοῖς πάντως. ἀψευδεῖν γὰρ εἰώθασιν οὐχ ὑπὲρ ἐκείνων μόνον, ἀλλὰ καὶ τῶν ἐν τῷ βίῳ τῷδε. οἱ δὲ διὰ περιουσίαν δυνάμεως οἷοί τε ὄντες καὶ τῆς ἐν τῷ βίῳ τούτῳ περιγενέσθαι ταραχῆς καὶ τὸ ἄτακτον αὐτοῦ καὶ τὸ ἀλλόκοτον ἐπανορθοῦν ἆρ’ οὐκ ἐν ἐκείνῳ μᾶλλον, ὅπου διῄρηται τὰ μαχόμενα, χωρισθείσης μὲν τῆς ἀθανάτου ψυχῆς, γῆς δὲ γενομένου τοῦ νεκροῦ σώματος, ἱκανοὶ παρασχεῖν ἔσονται ταῦθ’ ὅσαπερ ἐπηγγείλαντο τοῖς ἀνθρώποις; εἰδότες οὖν, ὅτι μεγάλας ἔχειν ἔδοσαν οἱ θεοὶ τοῖς ἱερεῦσι τὰς ἀμοιβάς, ἐγγύους αὐτοὺς ἐν πᾶσι τῆς ἀξίας τῶν θεῶν κατασκευάσωμεν, ὧν πρὸς τὰ πλήθη χρὴ λέγειν δεῖγμα τὸν ἑαυτῶν ἐκφέροντας βίον. Ἀρκτέον δὲ ἡμῖν τῆς πρὸς τοὺς θεοὺς εὐσεβείας. οὕτω γὰρ ἡμᾶς πρέπει τοῖς θεοῖς λειτουργεῖν ὡς παρεστηκόσιν αὐτοῖς καὶ ὁρῶσι μὲν ἡμᾶς, οὐχ ὁρωμένοις δὲ ὑφ’ ἡμῶν καὶ τὸ πάσης αὐγῆς ὄμμα κρεῖττον ἄχρι τῶν ἀποκρυπτομένων ἡμῖν λογισμῶν διατετακόσιν. ὅτι δὲ οὐκ ἐμὸς ὁ λόγος οὗτός ἐστιν, ἀλλὰ τοῦ θεοῦ, διὰ πολλῶν μὲν εἰρημένος λόγων, ἐμοὶ δὲ δῆτα ἀπόχρη καὶ ἕνα παραθεμένῳ δύο δι’ ἑνὸς παραστῆσαι, πῶς μὲν ὁρῶσιν οἱ θεοὶ πάντα, πῶς δὲ ἐπὶ τοῖς εὐσεβέσιν εὐφραίνονται· Πάντη Φοιβείη τέταται τανυσίσκοπος ἀκτίς· Καί τε διὰ στερεῶν χωρεῖ θοὸν ὄμμα πετράων, Καὶ διὰ κυανέης ἁλὸς ἔρχεται, οὐδέ ἑ λήθει Πληθὺς ἀστερόεσσα παλινδίνητος ἰοῦσα Οὐρανὸν εἰς ἀκάμαντα σοφῆς κατὰ θεσμὸν ἀνάγκης, Οὐδ’ ὅσα νερτερίων ὑπεδέξατο φῦλα καμόντων Τάρταρος ἀχλυόεντος ὑπὸ ζόφον ἀίδος εἴσω· Εὐσεβέσιν δὲ βροτοῖς γάνυμαι τόσον, ὅσσον Ὀλύμπῳ. Ὅσῳ δὲ λίθου καὶ πέτρας ἅπασα μὲν ψυχή, πολὺ δὲ πλέον ἡ τῶν ἀνθρώπων οἰκειότερον ἔχει καὶ συγγενέστερον πρὸς τοὺς θεούς, τοσούτῳ μᾶλλον εἰκός ἐστι ῥᾷον καὶ ἐνεργέστερον δι’ αὐτῆς χωρεῖν τῶν θεῶν τὸ ὄμμα. θέα δὲ τὴν φιλανθρωπίαν τοῦ θεοῦ γάνυσθαι φάσκοντος τῇ τῶν εὐσεβῶν ἀνδρῶν διανοίᾳ ὅσον Ὀλύμπῳ τῷ καθαρωτάτῳ. πῶς ἡμῖν οὗτος οὐχὶ καὶ ἀνάξει τὰς ψυχὰς ἡμῶν ἀπὸ τοῦ ζόφου καὶ τοῦ Ταρτάρου μετ’ εὐσεβείας αὐτῷ προσιόντων; οἶδε μὲν γὰρ καὶ τοὺς ἐν τῷ Ταρτάρῳ κατακεκλεισμένους· οὐδὲ γὰρ ἐκεῖνα τῆς τῶν θεῶν ἐκτὸς πίπτει δυνάμεως· ἐπαγγέλλεται δὲ τοῖς εὐσεβέσι τὸν Ὄλυμπον ἀντὶ τοῦ Ταρτάρου. διόπερ χρὴ μάλιστα τῶν τῆς εὐσεβείας ἔργων ἀντέχεσθαι προσιόντας μὲν τοῖς θεοῖς μετ’ εὐλαβείας, αἰσχρὸν μηδὲν μήτε λέγοντας μήτε ἀκούοντας. ἁγνεύειν δὲ χρὴ τοὺς ἱερέας οὐκ ἔργων μόνον ἀκαθάρτων οὐδὲ ἀσελγῶν πράξεων, ἀλλὰ καὶ ῥημάτων καὶ ἀκροαμάτων τοιούτων. ἐξελατέα τοίνυν ἐστὶν ἡμῖν πάντα τὰ ἐπαχθῆ σκώμματα, πᾶσα δὲ ἀσελγὴς ὁμιλία. καὶ ὅπως εἰδέναι ἔχῃς ὃ βούλομαι φράζειν, ἱερωμένος τις μήτε Ἀρχίλοχον ἀναγινωσκέτω μήτε Ἱππώνακτα μήτε ἄλλον τινὰ τῶν τὰ τοιαῦτα γραφόντων. ἀποκλινέτω καὶ τῆς παλαιᾶς κωμῳδίας ὅσα τῆς τοιαύτης ἰδέας· ἄμεινον μὲν γάρ· καὶ πάντως πρέποι δ’ ἂν ἡμῖν ἡ φιλοσοφία μόνη, καὶ τούτων οἱ θεοὺς ἡγεμόνας προστησάμενοι τῆς ἑαυτῶν παιδείας, ὥσπερ Πυθαγόρας καὶ Πλάτων καὶ Ἀριστοτέλης οἵ τε ἀμφὶ Χρύσιππον καὶ Ζήνωνα. προσεκτέον μὲν γὰρ οὔτε πᾶσιν οὔτε τοῖς πάντων δόγμασιν, ἀλλὰ ἐκείνοις μόνον καὶ ἐκείνων, ὅσα εὐσεβείας ἐστὶ ποιητικὰ καὶ διδάσκει περὶ θεῶν πρῶτον μὲν ὡς εἰσίν, εἶτα ὡς προνοοῦσι τῶν τῇδε, καὶ ὡς ἐργάζονται μὲν οὐδὲ ἓν κακὸν οὔτε ἀνθρώπους οὔτε ἀλλήλους φθονοῦντες καὶ βασκαίνοντες καὶ πολεμοῦντες, ὁποῖα γράφοντες οἱ μὲν παρ’ ἡμῖν ποιηταὶ κατεφρονήθησαν, οἱ δὲ τῶν Ἰουδαίων προφῆται διατεταμένως συγκατασκευάζοντες ὑπὸ τῶν ἀθλίων τούτων τῶν προσνειμάντων ἑαυτοὺς τοῖς Γαλιλαίοις θαυμάζονται. Πρέποι δ’ ἂν ἡμῖν ἱστορίαις ἐντυγχάνειν, ὁπόσαι συνεγράφησαν ἐπὶ πεποιημένοις τοῖς ἔργοις· ὅσα δέ ἐστιν ἐν ἱστορίας εἴδει παρὰ τοῖς ἔμπροσθεν ἀπηγγελμένα πλάσματα παραιτητέον, ἐρωτικὰς ὑποθέσεις καὶ πάντα ἁπλῶς τὰ τοιαῦτα. καθάπερ γὰρ οὐδὲ ὁδὸς πᾶσα τοῖς ἱερωμένοις ἁρμόττει, τετάχθαι δὲ χρὴ καὶ ταύτας, οὕτως οὐδὲ ἀνάγνωσμα πᾶν ἱερωμένῳ πρέπει. ἐγγίνεται γάρ τις τῇ ψυχῇ διάθεσις ὑπὸ τῶν λόγων, καὶ κατ’ ὀλίγον ἐγείρει τὰς ἐπιθυμίας, εἶτα ἐξαίφνης ἀνάπτει δεινὴν φλόγα, πρὸς ἣν οἶμαι χρὴ πόρρωθεν παρατετάχθαι. Μήτε Ἐπικούρειος εἰσίτω λόγος μήτε Πυρρώνειος· ἤδη μὲν γὰρ καλῶς ποιοῦντες οἱ θεοὶ καὶ ἀνῃρήκασιν, ὥστε ἐπιλείπειν καὶ τὰ πλεῖστα τῶν βιβλίων. ὅμως οὐδὲν κωλύει τύπου χάριν ἐπιμνησθῆναι μὲν καὶ τούτων, ὁποίων χρὴ μάλιστα τοὺς ἱερέας ἀπέχεσθαι λόγων, εἰ δὲ λόγων, πολὺ πρότερον ἐννοιῶν. οὐδὲ γὰρ οἶμαι ταὐτόν ἐστιν ἁμάρτημα γλώττης καὶ διανοίας, ἀλλ’ ἐκείνην χρὴ μάλιστα θεραπεύειν, ὡς καὶ τῆς γλώττης ἐκείνῃ συνεξαμαρτανούσης. ἐκμανθάνειν χρὴ τοὺς ὕμνους τῶν θεῶν· εἰσὶ δὲ οὗτοι πολλοὶ μὲν καὶ καλοὶ πεποιημένοι παλαιοῖς καὶ νέοις· οὐ μὴν ἀλλ’ ἐκείνους πειρατέον ἐπίστασθαι τοὺς ἐν τοῖς ἱεροῖς ᾀδομένους. οἱ πλεῖστοι γὰρ ὑπ’ αὐτῶν τῶν θεῶν ἱκετευθέντων ἐδόθησαν, ὀλίγοι δέ τινες ἐποιήθησαν καὶ παρὰ ἀνθρώπων, ὑπὸ πνεύματος ἐνθέου καὶ ψυχῆς ἀβάτου τοῖς κακοῖς ἐπὶ τῇ τῶν θεῶν τιμῇ συγκείμενοι. Ταῦτά γε ἄξιον ἐπιτηδεύειν καὶ εὔχεσθαι πολλάκις τοῖς θεοῖς ἰδία καὶ δημοσίᾳ, μάλιστα μὲν τρὶς τῆς ἡμέρας, εἰ δὲ μή, πάντως ὄρθρου γε καὶ δείλης· οὐδὲ γὰρ εὔλογον ἄθυτον ἄγειν ἡμέραν ἢ νύκτα τὸν ἱερωμένον· ἀρχὴ δὲ ὄρθρος μὲν ἡμέρας, ὀψία δὲ νυκτός. εὔλογον δὲ ἀμφοτέρων τοῖς θεοῖς ἀπάρχεσθαι τῶν διαστημάτων, ὅταν ἔξωθεν τῆς ἱερατικῆς ὄντες τυγχάνωμεν λειτουργίας· ὡς τά γε ἐν τοῖς ἱεροῖς, ὅσα πάτριος διαγορεύει νόμος, φυλάττειν πρέπει, καὶ οὔτε πλέον οὔτε ἔλαττόν τι ποιητέον αὐτῶν· ἀίδια γάρ ἐστι τὰ τῶν θεῶν· ὥστε καὶ ἡμᾶς χρὴ μιμεῖσθαι τὴν οὐσίαν αὐτῶν, ἵν’ αὐτοὺς ἱλασκώμεθα διὰ τοῦτο πλέον. Εἰ μὲν οὖν ἦμεν αὐτοψυχαὶ μόναι, τὸ σῶμα δὲ πρὸς μηδὲν ἡμῖν διώχλει, καλῶς ἂν εἶχεν ἕνα τινὰ τοῖς ἱερεῦσιν ἀφορίζειν βίον· ἐπεὶ δὲ οὐχ ἱερεῦσιν ἁπλῶς, ἀλλὰ καὶ τῷ ἱερεῖ προσήκει μόνον, ὃ δὴ κατὰ τὸν καιρὸν τῆς λειτουργίας ἐπιτηδευτέον, τί δὲ τῷ ἱερατεύειν ἀνθρώπῳ λαχόντι συγχωρητέον, ὅταν ἐκτὸς ᾖ τῆς ἐν τοῖς ἱεροῖς λειτουργίας; οἶμαι δὲ χρῆναι τὸν ἱερέα πάντων ἁγνεύσαντα νύκτα καὶ ἡμέραν, εἶτα ἄλλην ἐπ’ αὐτῇ νύκτα καθηράμενον οἷς διαγορεύουσιν οἱ θεσμοὶ καθαρμοῖς οὕτως εἴσω φοιτῶντα τοῦ ἱεροῦ μένειν ὅσας ἂν ἡμέρας ὁ νόμος κελεύῃ. τριάκοντα μὲν γὰρ αἱ παρ’ ἡμῖν εἰσιν ἐν Ῥώμῃ, παρ’ ἄλλοις δὲ ἄλλως. εὔλογον οὖν οἶμαι μένειν ἁπάσας ταύτας τὰς ἡμέρας ἐν τοῖς ἱεροῖς φιλοσοφοῦντα, καὶ μήτε εἰς οἰκίαν βαδίζειν μήτε εἰς ἀγοράν, ἀλλὰ μηδὲ ἄρχοντα πλὴν ἐν τοῖς ἱεροῖς ὁρᾶν, ἐπιμελεῖσθαι δὲ τῆς περὶ τὸ θεῖον θεραπείας αὐτὸν ἐφορῶντα πάντα καὶ διατάττοντα, πληρώσαντα δὲ τὰς ἡμέρας εἶτα ἑτέρῳ παραχωρεῖν τῆς λειτουργίας. ἐπὶ δὲ τὸν ἀνθρώπινον τρεπομένῳ βίον ἐξέστω καὶ βαδίζειν εἰς οἰκίαν φίλου καὶ εἰς ἑστίασιν ἀπαντᾶν παρακληθέντα, μὴ πάντων, ἀλλὰ τῶν βελτίστων· ἐν τούτῳ δὲ καὶ εἰς ἀγορὰν παρελθεῖν οὐκ ἄτοπον ὀλιγάκις, ἡγεμόνα τε προσειπεῖν καὶ ἔθνους ἄρχοντα, καὶ τοῖς εὐλόγως δεομένοις ὅσα ἐνδέχεται βοηθῆσαι. Πρέπει δὲ οἶμαι τοῖς ἱερεῦσιν ἔνδον μέν, ὅτε λειτουργοῦσιν, ἐσθῆτι χρῆσθαι μεγαλοπρεπεστάτῃ, τῶν ἱερῶν δὲ ἔξω τῇ συνήθει δίχα πολυτελείας· οὐδὲ γὰρ εὔλογον τοῖς δεδομένοις ἡμῖν ἐπὶ τιμῇ θεῶν εἰς κενοδοξίαν καταχρῆσθαι καὶ τύφον μάταιον. ὅθεν ἀφεκτέον ἡμῖν ἐσθῆτος πολυτελεστέρας ἐν ἀγορᾷ καὶ κόμπου ἢ καὶ πάσης ἁπλῶς ἀλαζονείας. οἱ γοῦν θεοὶ τὴν τοσαύτην ἀγασθέντες Ἀμφιαράου σωφροσύνην, ἐπειδὴ τοῦ στρατεύματος ἐκείνου κατεδίκασαν φθορὰν εἰδώς τε αὐτὸς συνεστρατεύετο καὶ ἦν ἄφευκτον αὐτῷ διὰ τοῦτο τὸ πεπρωμένον, ἀπέφηναν αὐτὸν ἄλλον ἐξ ἄλλου καὶ μετέστησαν εἰς λῆξιν θείαν. πάντων γοῦν τῶν ἐπιστρατευσάντων ταῖς Θήβαις ἐπὶ τῶν ἀσπίδων πρὶν κατεργάσασθαι σήματα γραφόντων καὶ ἐγειρόντων τὰ τρόπαια κατὰ τῆς συμφορᾶς τῶν Καδμείων, ὁ τῶν θεῶν ὁμιλητὴς ἄσημα μὲν ἐπεστράτευεν ἔχων ὅπλα, πρᾳότητα δὲ καὶ σωφροσύνην ὡς καὶ ὑπὸ τῶν πολεμίων ἐμαρτυρεῖτο. διόπερ οἶμαι χρὴ καὶ τοὺς ἱερέας ἡμᾶς τὰ περὶ τὰς ἐσθῆτας σωφρονεῖν, ἵνα τυγχάνωμεν εὐμενῶν τῶν θεῶν· ὡς οὐ μικρά γε εἰς αὐτοὺς ἐξαμαρτάνομεν δημούμενοι τὰς ἱερὰς ἐσθῆτας καὶ δημοσιεύοντες καὶ παρέχοντες ἁπλῶς περιβλέπειν τοῖς ἀνθρώποις ὥσπερ τι θαυμαστόν. εἰ γὰρ τοῦτο συμβαίνει, πολλοὶ πελάζουσιν ἡμῖν οὐ καθαροί, καὶ διὰ τοῦτο χραίνεται τὰ τῶν θεῶν σύμβολα. τὸ δὲ καὶ ἡμᾶς αὐτοὺς οὐχ ἱερατικῶς ζῶντας ἱερέων ἐσθῆτα περικεῖσθαι πόσης ἐστὶ παρανομίας καὶ καταφρονήσεως εἰς τοὺς θεούς; εἰρήσεται μὲν οὖν ἡμῖν καὶ περὶ τούτων ἐν ἄλλοις δι’ ἀκριβείας· νυνὶ δὲ ὡς τύπῳ πρὸς σὲ γράφω περὶ αὐτῶν. Τοῖς ἀσελγέσι τούτοις θεάτροις τῶν ἱερέων μηδεὶς μηδαμοῦ παραβαλλέτω μηδὲ εἰς τὴν οἰκίαν εἰσαγέτω τὴν ἑαυτοῦ· πρέπει γὰρ οὐδαμῶς. καὶ εἰ μὲν οἷόν τε ἦν ἐξελάσαι παντάπασιν αὐτὰ τῶν θεάτρων, ὥστε αὐτὰ πάλιν ἀποδοῦναι τῷ Διονύσῳ καθαρὰ γενόμενα, πάντως ἂν ἐπειράθην αὐτὸ προθύμως κατασκευάσαι. νυνὶ δὲ οἰόμενος τοῦτο οὔτε δυνατὸν οὔτε ἄλλως, εἰ καὶ δυνατὸν φανείη, συμφέρον ἂν αὐτὸ γενέσθαι, ταύτης μὲν ἀπεσχόμην παντάπασι τῆς φιλοτιμίας· ἀξιῶ δὲ τοὺς ἱερέας ὑποχωρῆσαι καὶ ἀποστῆναι τῷ δήμῳ τῆς ἐν τοῖς θεάτροις ἀσελγείας. μηδεὶς οὖν ἱερεὺς εἰς θέατρον εἰσίτω, μηδὲ ἐχέτω φίλον θυμελικὸν μηδὲ ἁρματηλάτην, μηδὲ ὀρχηστὴς μηδὲ μῖμος αὐτοῦ τῇ θύρᾳ προσίτω· τοῖς ἱεροῖς ἀγῶσιν ἐπιτρέπω μόνον τῷ βουλομένῳ παραβάλλειν, ὧν ἀπηγόρευται μετέχειν οὐκ ἀγωνίας μόνον, ἀλλὰ καὶ θέας ταῖς γυναιξίν. ὑπὲρ δὲ τῶν κυνηγεσίων τί δεῖ καὶ λέγειν, ὅσα ταῖς πόλεσιν εἴσω τῶν θεάτρων συντελεῖται, ὡς ἀφεκτέον τούτων ἐστὶν οὐχ ἱερεῦσι μόνον, ἀλλὰ καὶ παισὶν ἱερέων; Ἦν μὲν οὖν ἴσως πρὸ τούτων εἰρῆσθαι καλόν, ὅθεν καὶ ὅπως χρὴ τοὺς ἱερέας ἀποδεικνύειν· οὐδὲν δὲ ἄτοπον εἰς τοῦτό μοι τοὺς λόγους λῆξαι. ἐγώ φημι τοὺς ἐν ταῖς πόλεσι βελτίστους καὶ μάλιστα μὲν φιλοθεωτάτους, ἔπειτα φιλανθρωποτάτους, ἐάν τε πένητες ὦσιν ἐάν τε πλούσιοι· διάκρισις ἔστω πρὸς τοῦτο μηδ’ ἡτισοῦν ἀφανοῦς καὶ ἐπιφανοῦς· ὁ γὰρ διὰ πρᾳότητα λεληθὼς οὐ διὰ τὴν τοῦ ἀξιώματος ἀφάνειαν δίκαιός ἐστι κωλύεσθαι. κἂν πένης οὖν ᾖ τις δημότης ἔχων ἐν ἑαυτῷ δύο ταῦτα, τό τε φιλόθεον καὶ τὸ φιλάνθρωπον, ἱερεὺς ἀποδεικνύσθω. δεῖγμα δὲ τοῦ φιλοθέου μέν, εἰ τοὺς οἰκείους ἅπαντας εἰς τὴν περὶ τοὺς θεοὺς εὐσέβειαν εἰσαγάγοι, τοῦ φιλανθρώπου δέ, εἰ καὶ ἐξ ὀλίγων εὐκόλως κοινωνεῖ τοῖς δεομένοις καὶ μεταδίδωσι προθύμως, εὖ ποιεῖν ἐπιχειρῶν ὅσους ἂν οἷός τε ᾖ. Προσεκτέον γὰρ μάλιστα τῷ μέρει τούτῳ, καὶ τὴν ἰατρείαν ἐντεῦθεν ποιητέον. ἐπειδὴ γὰρ οἶμαι συνέβη τοὺς πένητας ἀμελεῖσθαι παρορωμένους ὑπὸ τῶν ἱερέων, οἱ δυσσεβεῖς Γαλιλαῖοι κατανοήσαντες ἐπέθεντο ταύτῃ τῇ φιλανθρωπίᾳ, καὶ τὸ χείριστον τῶν ἔργων διὰ τοῦ εὐδοκιμοῦντος τῶν ἐπιτηδευμάτων ἐκράτυναν. ὥσπερ γὰρ οἱ τὰ παιδία διὰ τοῦ πλακοῦντος ἐξαπατῶντες τῷ καὶ δὶς καὶ τρὶς προέσθαι πείθουσιν ἀκολουθεῖν ἑαυτοῖς, εἶθ̓, ὅταν ἀποστήσωσι πόρρω τῶν οἰκείων, ἐμβάλλοντες εἰς ναῦν ἀπέδοντο, καὶ γέγονεν εἰς ἅπαντα τὸν ἑξῆς βίον πικρὸν τὸ δόξαν πρὸς ὀλίγον γλυκύ, τὸν αὐτὸν καὶ αὐτοὶ τρόπον ἀρξάμενοι διὰ τῆς λεγομένης παρ’ αὐτοῖς ἀγάπης καὶ ὑποδοχῆς καὶ διακονίας τραπεζῶν· ἔστι γὰρ ὥσπερ τὸ ἔργον, οὕτω δὲ καὶ τοὔνομα παρ’ αὐτοῖς πολύ· πλείστους ἐνήγαγον εἰς τὴν ἀθεότητα. […]