Address of Tatian to the Greeks.
Address of Tatian to the Greeks.
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Chapter I.-The Greeks Claim, Without Reason, the Invention of the Arts.
Be not, O Greeks, so very hostilely disposed towards the Barbarians, nor look with ill will on their opinions. For which of your institutions has not been derived from the Barbarians? The most eminent of the Telmessians invented the art of divining by dreams; the Carians, that of prognosticating by the stars; the Phrygians and the most ancient Isaurians, augury by the flight of birds; the Cyprians, the art of inspecting victims. To the Babylonians you owe astronomy; to the Persians, magic; to the Egyptians, geometry; to the Phoenicians, instruction by alphabetic writing. Cease, then, to miscall these imitations inventions of your own. Orpheus, again, taught you poetry and song; from him, too, you learned the mysteries. The Tuscans taught you the plastic art; from the annals of the Egyptians you learned to write history; you acquired the art of playing the flute from Marsyas and Olympus,-these two rustic Phrygians constructed the harmony of the shepherd's pipe. The Tyrrhenians invented the trumpet; the Cyclopes, the smith's art; and a woman who was formerly a queen of the Persians, as Hellanicus tells us, the method of joining together epistolary tablets:(1) her name was Atossa. Wherefore lay aside this conceit, and be not ever boasting of your elegance of diction; for, while you applaud yourselves, your own people will of course side with you. But it becomes a man of sense to wait for the testimony of others, and it becomes men to be of one accord also in the pronunciation of their language. But, as matters stand, to you alone it has happened not to speak alike even in common intercourse; for the way of speaking among the Dorians is not the same as that of the inhabitants of Attica, nor do the Aeolians speak like the Ionians. And, since such a discrepancy exists where it ought not to be, I am at a loss whom to call a Greek. And, what is strangest of all, you hold in honour expressions not of native growth, and by the intermixture of barbaric words have made your language a medley. On this account we have renounced your wisdom, though I was once a great proficient in it; for, as the comic poet(2) says,-
"These are gleaners' grapes and small talk,-
Twittering places of swallows, corrupters of art."
Yet those who eagerly pursue it shout lustily, and croak like so many ravens. You have, too, contrived the art of rhetoric to serve injustice and slander, selling the free power of your speech for hire, and often representing the same thing at one time as right, at another time as not good. The poetic art, again, you employ to describe battles, and the amours of the gods, and the corruption of the soul.
Chapter II.-The Vices and Errors of the Philosophers.
What noble thing have you produced by your pursuit of philosophy? Who of your most eminent men has been free from vain boasting? Diogenes, who made such a parade of his independence with his tub, was seized with a bowel complaint through eating a raw polypus, and so lost his life by gluttony. Aristippus, walking about in a purple robe, led a profligate life, in accordance with his professed opinions. Plato, a philosopher, was sold by Dionysius for his gormandizing propensities. And Aristotle, who absurdly placed a limit to Providence and made happiness to consist in the things which give pleasure, quite contrary to his duty as a preceptor flattered Alexander, forgetful that he was but a youth; and he, showing how well he had learned the lessons of his master, because his friend would not worship him shut him up and and carried him about like a bear or a leopard. He in fact obeyed strictly the precepts of his teacher in displaying manliness and courage by feasting, and transfixing with his spear his intimate and most beloved friend, and then, under a semblance of grief, weeping and starving himself, that he might not incur the hatred of his friends. I could laugh at those also who in the present day adhere to his tenets,-people who say that sublunary things are not under the care of Providence; and so, being nearer the earth than the moon, and below its orbit, they themselves look after what is thus left uncared for; and as for those who have neither beauty, nor wealth, nor bodily strength, nor high birth, they have no happiness, according to Aristotle. Let such men philosophize, for me!
Chapter III.-Ridicule of the Philosophers.
I cannot approve of Heraclitus, who, being self-taught and arrogant, said, "I have explored myself." Nor can I praise him for hiding his poem(3) in the temple of Artemis, in order that it might be published afterwards as a mystery; and those who take an interest in such things say that Euripides the tragic poet came there and read it, and, gradually learning it by heart, carefully handed down to posterity this darkness(4) of Heraclitus. Death, however, demonstrated the stupidity of this man; for, being attacked by dropsy, as he had studied the art of medicine as well as philosophy, he plastered himself with cow-dung, which, as it hardened, contracted the flesh of his whole body, so that he was pulled in pieces, and thus died. Then, one cannot listen to Zeno, who declares that at the conflagration the same man will rise again to perform the same actions as before; for instance, Anytus and Miletus to accuse, Busiris to murder his guests, and Hercules to repeat his labours; and in this doctrine of the conflagration he introduces more wicked than just persons-one Socrates and a Hercules, and a few more of the same class, but not many, for the bad will be found far more numerous than the good. And according to him the Deity will manifestly be the author of evil, dwelling in sewers and worms, and in the perpetrators of impiety. The eruptions of fire in Sicily, moreover, confute the empty boasting of Empedocles, in that, though he was no god, he falsely almost gave himself out for one. I laugh, too, at the old wife's talk of Pherecydes, and the doctrine inherited from him by Pythagoras, and that of Plato, an imitation of his, though some think otherwise. And who would give his approval to the cynogamy of Crates, and not rather, repudiating the wild and tumid speech of those who resemble him, turn to the investigation of what truly deserves attention? Wherefore be not led away by the solemn assemblies of philosophers who are no philosophers, who dogmatize one against the other, though each one vents but the crude fancies of the moment. They have, moreover, many collisions among themselves; each one hates the other; they indulge in conflicting opinions, and their arrogance makes them eager for the highest places. It would better become them, moreover, not to pay court to kings unbidden, nor to flatter men at the head of affairs, but to wait till the great ones come to them.
Chapter IV.-The Christians Worship God Alone.
For what reason, men of Greece, do you wish to bring the civil powers, as in a pugilistic encounter, into collision with us? And, if I am not disposed to comply with the usages of some of them, why am I to be abhorred as a vile miscreant?(5) Does the sovereign order the payment of tribute, I am ready to render it. Does my master command me to act as a bondsman and to serve, I acknowledge the serfdom. Man is to be honoured as a fellow-man;(6) God alone is to be feared,-He who is not visible to human eyes, nor comes within the compass of human art. Only when I am commanded to deny Him, will I not obey, but will rather die than show myself false and ungrateful. Our God did not begin to be in time:(7) He alone is without beginning, and He Himself is the beginning of all things. God is a Spirit,(8) not pervading matter, but the Maker of material spirits,(9) and of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works.(10) I refuse to adore that workmanship which He has made for our sakes. The sun and moon were made for us: how, then, can I adore my own servants? How can I speak of stocks and stones as gods? For the Spirit that pervades matter(11) is inferior to the more divine spirit; and this, even when assimilated to the soul, is not to be honoured equally with the perfect God. Nor even ought the ineffable God to be presented with gifts; for He who is in want of nothing is not to be misrepresented by us as though He were indigent.But I will set forth our views more distinctly.
Chapter V.-The Doctrine of the Christians as to the Creation of the World.
God was in the beginning; but the beginning, we have been taught, is the power of the Logos. For the Lord of the universe, who is Himself the necessary ground (upostasiv) of all being, in as much as no creature was yet in existence, was alone; but in as much as He was all power, Himself the necessary ground of things visible and invisible, with Him were all things; with Him, by Logos-power (dia logikhv dunamewv), the Logos Himself also, who was in Him, subsists.(12) And by His simple will the Logos springs forth; and the Logos, not coming forth in vain, becomes the first-begotten work of the Father. Him (the Logos) we know to be the beginning of the world. But He came into being by participation,(13) not by abscission; for what is cut off is separated from the original substance, but that which comes by participation, making its choice of function,(14) does not render him deficient from whom it is taken. For just as from one torch many fires are lighted, but the light of the first torch is not lessened by the kindling of many torches, so the Logos, coming forth from the Logos-power of the Father, has not divested of the Logos-power Him who begat Him. I myself, for instance, talk, and you hear; yet, certainly, I who converse do not become destitute of speech (logov) by the transmission of speech, but by the utterance of my voice I endeavour to reduce to order the unarranged matter in your minds. And as the Logos(15) begotten in the beginning, begat in turn our world, having first created for Himself the necessary matter, so also I, in imitation of the Logos, being begotten again,(16) and having become possessed of the truth, am trying to reduce to order the confused matter which is kindred with myself. For matter is not, like God, without beginning, nor, as having no beginning, is of equal power with God ; it is begotten, and not produced by any other being, but brought into existence by the Framer of all things alone.
Chapter VI.-Christians' Belief in the Resurrection.
And on this account we believe that there will be a resurrection of bodies after the consummation of all things; not, as the Stoics affirm, according to the return of certain cycles, the same things being produced and destroyed for no useful purpose, but a resurrection once for all,(17) when our periods of existence are completed, and in consequence solely of the constitution of things under which men alone live, for the purpose of passing judgment upon them. Nor is sentence upon us passed by Minos or Rhadamanthus, before whose decease not a single soul, according to the mythic tales, was judged; but the Creator, God Himself, becomes the arbiter. And, although you regard us as mere triflers and babblers, it troubles us not, since we have faith in this doctrine. For just as, not existing before I was born, I knew not who I was, and only existed in the potentiality (upostasiv) Of fleshly matter, but being born, after a former state of nothingness, I have obtained through my birth a certainty of my existence; in the same way, having been born, and through death existing no longer, and seen no longer, I shall exist again, just as before I was not, but was afterwards born. Even though fire destroy all traces of my flesh, the world receives the vaporized matter ;(18) and though dispersed through rivers and seas, or torn in pieces by wild beasts, I am laid up in the storehouses of a wealthy Lord. And, although the poor and the godless know not what is stored up, yet God the Sovereign, when He pleases, will restore the substance that is visible to Him alone to its pristine condition.
Chapter VII.-Concerning the Fall of Man.
For the heavenly Logos, a spirit emanating from the Father and a Logos from the Logos-power, in imitation of the Father who begat Him made man an image of immortality, so that, as incorruption is with God, in like manner, man, sharing in a part of God, might have the immortal principle also. The Logos,(19) too, before the creation of men, was the Framer of angels. And each of these two orders of creatures was made free to act as it pleased, not having the nature of good, which again is with God alone, but is brought to perfection in men through their freedom of choice, in order that the bad man may be justly punished, having become depraved through his own fault, but the just man be deservedly praised for his virtuous deeds, since in the exercise of his free choice he refrained from transgressing the will of God. Such is the constitution of things in reference to angels and men. And the power of the Logos, having in itself a faculty to foresee future events, not as fated, but as taking place by the choice of free agents, foretold from time to time the issues of things to come; it also became a forbidder of wickedness by means of prohibitions, and the encomiast of those who remained good. And, when men attached themselves to one who was more subtle than the rest, having regard to his being the first-born,(20) and declared him to be God, though he was resisting' the law of God, then the power of the Logos excluded the beginner of the folly and his adherents from all fellowship with Himself. And so he who was made in the likeness of God, since the more powerful spirit is separated from him, becomes mortal; but that first-begotten one through his transgression and ignorance becomes a demon; and they who imitated him, that is his illusions, are become a host of demons, and through their freedom of choice have been given up to their own infatuation.
Chapter VIII.-The Demons Sin Among Mankind.
But men form the material (upoqesiv) of their apostasy. For, having shown them a plan of the position of the stars, like dice-players, they introduced Fate, a flagrant injustice. For the judge and the judged are made so by Fate; the murderers and the murdered, the wealthy and the needy, are the offspring of the same Fate; and every nativity is regarded as a theatrical entertainment by those beings of whom Homer says,-
"Among the gods
Rose laughter irrepressible."(21)
But must not those who are spectators of single combats and are partisans on one side or the other, and he who marries and is a paederast and an adulterer, who laughs and is angry, who flees and is wounded, be regarded as mortals? For, by whatever actions they manifest to men their characters, by these they prompt their hearers to copy their example. And are not the demons themselves, with Zeus at their head, subjected to Fate, being overpowered by the same passions as men? And, besides, how are those beings to be worshipped among whom there exists such a great contrariety of opinions? For Rhea, whom the inhabitants of the Phrygian mountains call Cybele, enacted emasculation on account of Attis, of whom she was enamoured; but Aphrodité is delighted with conjugal embraces. Artemis is a poisoner; Apollo heals diseases. And after the decapitation of the Gorgon, the beloved of Poseidon, whence sprang the horse Pegasus and Chrysaor, Athene and Asclepios divided between them the drops of blood; and, while he saved men's lives by means of them, she, by the same blood, became a homicide and the instigator of wars. From regard to her reputation, as it appears to me, the Athenians attributed to the earth the son born of her connection with Hephaestos, that Athene might not be thought to be deprived of her virility by Hephaestos, as Atalanta by Meleaget. This limping manufacturer of buckles and earrings, as is likely, deceived the motherless child and orphan with these girlish ornaments. Poseidon frequents the seas; Ares delights in wars; Apollo is a player on the cithara; Dionysus is absolute sovereign of the Thebans; Kronos is a tyrannicide; Zeus has intercourse with his own daughter, who becomes pregnant by him. I may instance, too, Eleusis, and the mystic Dragon, and Orpheus, who says,-
"Close the gates against the profane!"
Aïdoneus carries off Koré, and his deeds have been made into mysteries; Demeter bewails her daughter, and some persons are deceived by the Athenians. In the precincts of the temple of the son of Leto is a spot called Omphalos; but Omphalos is the burial-place of Dionysus. You now I laud, O Daphne!-by conquering the incontinence of Apollo, you disproved his power of vaticination; for, not foreseeing what would occur to you,(22) he derived no advantage from his art. Let the far-shooting god tell me how Zephyrus slew Hyacinthus. Zephyrus conquered him; and in accordance with the saying of the tragic poet,-
"A breeze is the most honourable chariot of the gods,"(23) -
conquered by a slight breeze, Apollo lost his beloved.
Chapter IX.-They Give Rise to Superstitions.
Such are the demons; these are they who laid down the doctrine of Fate. Their fundamental principle was the placing of animals in the heavens. For the creeping things on the earth, and those that swim in the waters, and the quadrupeds on the mountains, with which they lived when expelled from heaven,-these they dignified with celestial honour, in order that they might themselves be thought to remain in heaven, and, by placing the constellations there, might make to appear rational the irrational course of life on earth.(24) Thus the high-spirited and he who is crushed with toil, the temperate and the intemperate, the indigent and the wealthy, are what they are simply from the controllers of their nativity. For the delineation of the zodiacal circle is the work of gods. And, when the light of one of them predominates, as they express it, it deprives all the rest of their honour; and he who now is conquered, at another time gains the predominance. And the seven planets are well pleased with them,(25) as if they were amusing themselves with dice. But we are superior to Fate, and instead of wandering (planhtwn) demons, we have learned to know one Lord who wanders not; and, as we do not follow the guidance of Fate, we reject its lawgivers. Tell me, I adjure you(26) did Triptolemus sow wheat and prove a benefactor to the Athenians after their sorrow? And why was not Demeter, before she lost her daughter, a benefactress to men? The Dog of Erigone is shown in the heavens, and the Scorpion the helper of Artemis, and Chiron the Centaur, and the divided Argo, and the Bear of Callisto. Yet how, before these performed the aforesaid deeds, were the heavens unadorned? And to whom will it not appear ridiculous that the Deltotum(27) should be placed among the stars, according to some, on account of Sicily, or, as others say, on account of the first letter in the name of Zeus (iov)? For why are not Sardinia and Cyprus honoured in heaven? And why have not the letters of the names of the brothers of Zeus, who shared the kingdom with him, been fixed there too? And how is it that Kronos, who was put in chains and ejected from his kingdom, is constituted a manager(28) of Fate? How, too, can he give kingdoms who no longer reigns himself? Reject, then, these absurdities, and do not become transgressors by hating us unjustly.
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