ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ ΚΑΤΑ

ΓΑΛΙΛΑΙΩΝ ΛΟΓΟΣ Α 1

39 A

Καλῶς ἔχειν ἔμοιγε φαίνεται τὰς αἰτίας ἐκθέσε θαι πᾶσιν ἀνθρώποις, ὑφ ̓ ὧν ἐπείσθην ὅτι τῶν Γαλιλαίων ἡ σκευωρία πλάσμα ἐστὶν ἀνθρώπων 39 Β ὑπὸ κακουργίας συντεθέν. ἔχουσα μὲν οὐδὲν θεῖον, ἀποχρησαμένη δὲ τῷ φιλομύθῳ καὶ παιδαριώδει καὶ ἀνοήτῳ τῆς ψυχῆς μορίῳ, τὴν τερατολογίαν εἰς πίστιν ἤγαγεν ἀληθείας.

41 E

Μέλλων δὲ ὑπὲρ τῶν πρώτων λεγομένων δογμάτων ἁπάντων ποιεῖσθαι τὸν λόγον, ἐκεῖνο βούλομαι πρῶτον εἰπεῖν, ὅτι χρὴ τοὺς ἐντυγχάνοντας, εἴπερ ἀντιλέγειν ἐθέλοιεν, ὥσπερ ἐν δικαστηρίῳ μηδὲν ἔξωθεν πολυπραγμονεῖν μηδέ, τὸ λεγόμενον, ἀντικατηγορεῖν, ἕως ἂν ὑπὲρ τῶν παρ' 42 Α αὐτοῖς 2 ἀπολογήσωνται. ἄμεινον μὲν γὰρ οὕτω, καὶ σαφέστερον ἰδίαν μὲν ἐνστήσασθαι πραγματείαν, ὅταν τι τῶν παρ' ἡμῖν εὐθύνειν θέλωσιν, ἐν οἷς δὲ πρὸς τὰς παρ ̓ ἡμῶν εὐθύνας ἀπολογοῦνται, μηδὲν ἀντικατηγορεῖν.

42 Ε

Μικρὸν δὲ ἀναλαβεῖν ἄξιον, ὅθεν ἡμῖν ἥκει καὶ ὅπως ἔννοια θεοῦ τὸ πρῶτον, εἶτα παραθεῖναι τὰ παρὰ τοῖς Ἕλλησι καὶ παρὰ τοῖς Εβραίοις ὑπὲρ

1 The marginal numbers in Neumann's text represent the paging of the edition of Cyril by Spanheim, 1696, as rearranged

AGAINST THE GALILAEANS

BOOK I

It is, I think, expedient to set forth to all mankind the reasons by which I was convinced that the fabrication of the Galilaeans is a fiction of men composed by wickedness. Though it has in it nothing divine, by making full use of that part of the soul which loves fable and is childish and foolish, it has induced men to believe that the monstrous tale is truth. Now since I intend to treat of all their first dogmas, as they call them, I wish to say in the first place that if my readers desire to try to refute me they must proceed as if they were in a court of law and not drag in irrelevant matter, or, as the saying is, bring counter-charges until they have defended their own views. For thus it will be better and clearer if, when they wish to censure any views of mine, they undertake that as a separate task, but when they are defending themselves against my censure, they bring no counter-charges.

It is worth while to recall in a few words whence and how we first arrived at a conception of God; next to compare what is said about the divine among the Hellenes and Hebrews; and finally

by Neumann. In the Introduction to his edition he defends his rearrangement of the text of Aubert 1638, given by Spanheim.

2 τῶν παρ' αὐτοῖς Neumann; MS. τῶν πρώτων Gollwitzer would retain, taking ὑπὲρ τῶν πρώτων = πρὸς τὰ πρῶτα.

43 Α τοῦ θείου λεγόμενα, καὶ μετὰ τοῦτο ἐπανερέσθαι τοὺς οὔτε Ελληνας οὔτε Ἰουδαίους, ἀλλὰ τῆς Γαλιλαίων ὄντας αἱρέσεως, ἀνθ ̓ ὅτου πρὸ τῶν ἡμετέρων εἵλοντο τὰ παρ ̓ ἐκείνοις, καὶ ἐπὶ τούτῳ, τί δή ποτε μηδ' ἐκείνοις ἐμμένουσιν, ἀλλὰ κἀκείνων ἀποστάντες ἰδίαν ὁδὸν ἐτράποντο. ὁμολογήσαντες μὲν οὐδὲν τῶν καλῶν οὐδὲ τῶν σπουδαίων οὔτε τῶν παρ' ἡμῖν τοῖς Ἕλλησιν οὔτε τῶν παρὰ τοῖς ἀπὸ Μωυσέως Ἑβραίοις, ἀπ ̓ ἀμφοῖν δὲ τὰς παραπεπηγυίας τούτοις τοῖς ἔθνεσιν ὥσπερ τινὰς 43 Β Κῆρας δρεπόμενοι, τὴν ἀθεότητα μὲν ἐκ τῆς Ἰουδαϊκῆς ῥαδιουργίας, φαῦλον δὲ καὶ ἐπισεσυρμένον βίον ἐκ τῆς παρ' ἡμῖν ῥᾳθυμίας καὶ χυδαιό τητος, τοῦτο τὴν ἀρίστην θεοσέβειαν ἠθέλησαν ὀνομάζεσθαι.

52 B

1

Ὅτι δὲ οὐ διδακτόν, ἀλλὰ φύσει τὸ εἰδέναι θεὸν τοῖς ἀνθρώποις ὑπάρχει, τεκμήριον ἡμῖν ἔστω πρῶτον ἡ κοινὴ πάντων ἀνθρώπων ἰδίᾳ καὶ δημοσίᾳ καὶ κατ ̓ ἄνδρα καὶ ἔθνη περὶ τὸ θεῖον προθυμία. ἅπαντες γὰρ ἀδιδάκτως θεῖόν τι πεπιστεύκαμεν, ὑπὲρ οὗ τὸ μὲν ἀκριβὲς οὔτε πᾶσι ῥᾴδιον γινώσκειν οὔτε τοῖς ἐγνωκόσιν εἰπεῖν εἰς πάντας δυνατόν . . . . ταύτῃ δὴ τῇ κοινῇ πάντων ἀνθρώπων ἐννοίᾳ πρόσεστι καὶ ἄλλη. πάντες γὰρ οὐρανῷ 52 C καὶ τοῖς ἐν αὐτῷ φαινομένοις θεοῖς οὕτω δή τι φυσικῶς προσηρτήμεθα, ὡς καὶ εἴ τις ἄλλον ὑπέλαβε παρ' αὐτοὺς τὸν θεόν, οἰκητήριον αὐτῷ πάντως τὸν οὐρανὸν ἀπένειμεν, οὐκ ἀποστήσας αὐτὸν τῆς γῆς, ἀλλ ̓ οἷον ὡς εἰς τιμιώτερον τοῦ

1 Klimek would delete Εβραίοιs as a gloss.

1 Some words are lost.

to enquire of those who are neither Hellenes nor Jews, but belong to the sect of the Galilaeans, why they preferred the belief of the Jews to ours; and what, further, can be the reason why they do not even adhere to the Jewish beliefs but have abandoned them also and followed a way of their own. For they have not accepted a single admirable or important doctrine of those that are held either by us Hellenes or by the Hebrews who derived them from Moses; but from both religions they have gathered what has been engrafted like powers of evil, as it were, on these nations-atheism from the Jewish levity, and a sordid and slovenly way of living from our indolence and vulgarity; and they desire that this should be called the noblest worship of the gods.

Now that the human race possesses its knowledge of God by nature and not from teaching is proved to us first of all by the universal yearning for the divine that is in all men whether private persons or communities, whether considered as individuals or as races. For all of us, without being taught, have attained to a belief in some sort of divinity, though it is not easy for all men to know the precise truth about it, nor is it possible for those who do know it to tell it to all men. . . .1 Surely, besides this conception which is common to all men, there is another also. I mean that we are all by nature so closely dependent on the heavens and the gods that are visible therein, that even if any man conceives of another god besides these, he in every case assigns to him the heavens as his dwellingplace; not that he thereby separates him from the earth, but he so to speak establishes the King of

321

παντὸς ἐκεῖνο τὸν βασιλέα καθίσας τῶν ὅλων ἐφορᾶν ἐκεῖθεν ὑπολαμβάνων τὰ τῇδε.

69 B Τί δεῖ μοι 1 καλεῖν Ἕλληνας καὶ ̔Εβραίους ἐνταῦθα μάρτυρας; οὐδεὶς ἔστιν, ὃς οὐκ ἀνατείνει μὲν εἰς οὐρανὸν τὰς χεῖρας εὐχόμενος, ὀμνύων δὲ θεὸν ἤτοι θεούς, ἔννοιαν ὅλως τοῦ θείου λαμβάνων, ἐκεῖσε φέρεται. καὶ τοῦτο οὐκ ἀπεικότως ἔπαθον. ὁρῶντες γὰρ οὔτε πληθυνόμενον” οὔτε ἐλαττούμενόν τι τῶν περὶ τὸν οὐρανὸν οὔτε τρεπόμενον οὔτε πάθος ὑπομένον τι τῶν ἀτάκτων, ἀλλ ̓ ἐναρμόνιον μὲν αὐτοῦ τὴν κίνησιν, ἐμμελῆ δὲ τὴν τάξιν, 69 C ὡρισμένους δὲ φωτισμοὺς σελήνης, ἡλίου δὲ ἀνατολὰς καὶ δύσεις ὡρισμένας ἐν ὡρισμένοις ἀεὶ καιροῖς, εἰκότως θεὸν καὶ θεοῦ θρόνον ὑπέλαβον. τὸ γὰρ τοιοῦτον, ἅτε μηδεμιᾷ προσθήκη πληθυνό μενον μηδὲ ἐλαττούμενον ἀφαιρέσει, τῆς τε κατ' ἀλλοίωσιν καὶ τροπὴν ἐκτὸς ἱστάμενον μεταβολῆς πάσης καθαρεύει φθορᾶς καὶ γενέσεως, ἀθάνατον δὲ ὂν φύσει καὶ ἀνώλεθρον παντοίας ἐστὶ καθαρὸν κηλῖδος· ἀΐδιον δὲ καὶ ἀεικίνητον, ὡς ὁρῶμεν, ἤτοι 69 D παρὰ ψυχῆς κρείττονος καὶ θειοτέρας ἐνοικούσης αὐτῷ, ὥσπερ, οἶμαι, τὰ ἡμέτερα σώματα παρὰ τῆς ἐν ἡμῖν ψυχῆς, φέρεται κύκλῳ περὶ τὸν μέγαν δημιουργόν, ἢ πρὸς αὐτοῦ τοῦ θεοῦ τὴν κίνησιν παραδεξάμενον τὸν ἄπειρον ἐξελίττει κύκλον ἀπαύ‐ στῳ καὶ αἰωνίῳ φορά.