Hortatory Address to the Greeks

Chapter I — Reasons for addressing the Greeks.

As I begin this hortatory address to you, ye men of Greece, I pray God that I may know what I ought to say to you, and that you, shaking off your habitual love of disputing, and being delivered from the error of your fathers, may now choose what is profitable; not fancying that you commit any offence against your forefathers, though the things which you formerly considered by no means salutary should now seem useful to you. For accurate investigation of matters, putting truth to the question with a more searching scrutiny, often reveals that things which have passed for excellent are of quite another sort. Since, then, we propose to discourse of the true religion (than which, I think, there is nothing which is counted more valuable by those who desire to pass through life without danger, on account of the judgment which is to be after the termination of this life, and which is announced not only by our forefathers according to God, to wit the prophets and lawgivers, but also by those among yourselves who have been esteemed wise, not poets alone, but also philosophers, who professed among you that they had attained the true and divine knowledge), I think it well first of all to examine the teachers of religion, both our own and yours, who they were, and how great, and in what times they lived; in order that those who have formerly received from their fathers the false religion, may now, when they perceive this, be extricated from that inveterate error; and that we may clearly and manifestly show that we ourselves follow the religion of our forefathers according to God.

Chapter II — The poets are unfit to be religious teachers.

Whom, then, ye men of Greece, do ye call your teachers of religion? The poets? It will do your cause no good to say so to men who know the poets; for they know how very ridiculous a theogony they have composed,--as we can learn from Homer, your most distinguished and prince of poets. For he says, first, that the gods were in the beginning generated from water; for he has written thus: --

"Both ocean, the origin of the gods, and their mother Tethys"

And then we must also remind you of what he further says of him whom ye consider the first of the gods, and whom he often calls "the father of gods and men;" for he said: --

"Zeus, who is the dispenser of war to men."

Indeed, he says that he was not only the dispenser of war to the army, but also the cause of perjury to the Trojans, by means of his daughter; and Homer introduces him in love, and bitterly complaining, and bewailing himself, and plotted against by the other gods, and at one time exclaiming concerning his own son: --

"Alas! he falls, my most beloved of men!

Sarpedon, vanquished by Patroclus, falls.

So will the fates."

Chapter III — Opinions of the school of Thales.

And if you decline citing the poets, because you say it is allowable for them to frame myths, and to relate in a mythical way many things about the gods which are far from true, do you suppose you have some others for your religious teachers, or how do you say that they themselves have learned this religion of yours? For it is impossible that any should know matters so great and divine, who have not themselves learned them first from the initiated. You will no doubt say, "The sages and philosophers." For to them, as to a fortified wall, you are wont to flee, when any one quotes the opinions of your poets about the gods. Therefore, since it is fit that we commence with the ancients and the earliest, beginning thence I will produce the opinion of each, much more ridiculous as it is than the theology of the poets. For Thales of Miletus, who took the lead in the study of natural philosophy, declared that water was the first principle of all things; for from water he says that all things are, and that into water all are resolved. And after him Anaximander, who came from the same Miletus, said that the infinite was the first principle of all things; for that from this indeed all things are produced, and into this do all decay. Thirdly, Anaximenes--and he too was from Miletus--says that air is the first principle of all things; for he says that from this all things are produced, and into this all are resolved. Heraclitus and Hippasus, from Metapontus, say that fire is the first principle of all things; for from fire all things proceed, and in fire do all things terminate. Anaxagoras of Clazomenæ said that the homogeneous parts are the first principles of all things. Archelaus, the son of Apollodorus, an Athenian, says that the infinite air and its density and rarity are the first principle of all things. All these, forming a succession from Thales, followed the philosophy called by themselves physical.