21. In saying that the Word, who is the first offspring of God, was born for us without sexual union, as Jesus Christ our Teacher, and that he was crucified and died and after rising again ascended into heaven we introduce nothing new beyond [what you say of] those whom you call sons of Zeus. You know how many sons of Zeus the writers whom you honor speak of—Hermes, the hermeneutic Word and teacher of all; Asclepius, who was also a healer and after being struck by lightning ascended into heaven—as did Dionysus who was torn in pieces; Heracles, who to escape his torments threw himself into the fire; the Dioscuri born of Leda and Perseus of Danae; and Bellerophon who, though of human origin, rode on the [divine] horse Pegasus. Need I mention Ariadne and those who like her are said to have been placed among the stars? and what of your deceased emperors, whom you regularly think worthy of being raised to immortality, introducing a witness who swears that he saw the cremated Caesar ascending into heaven from the funeral pyre? Nor is it necessary to remind you what kind of actions are related of each of those who are called sots of Zeus, except [to point out] that they are recorded for the benefit and instruction of students—for all consider it a fine thing to be imitators of the gods. Far be it from every sound mind to entertain such a concept of the deities as that Zeus, whom they call the ruler and begetter of all, should have been a parricide and the son of a parricide, and that moved by desire of evil and shameful pleasures he descended on Ganymede and the many women whom he seduced, and that his sons after him were guilty of similar actions. But, as we said before, it was the wicked demons who did these things. We have been taught that only those who live close to God in holiness and virtue attain to immortality, and we believe that those who live unjustly and do not reform will be punished in eternal fire.
22. Now if God’s Son, who is called Jesus, were only an ordinary man, he would be worthy because of his wisdom to be called Son of God, for all authors call God father of men and gods. When we say, as before, that he was begotten by God as the Word of God in a unique manner beyond ordinary birth, this should be no strange thing for you who speak of Hermes as the announcing word from God. If somebody objects that he was crucified, this is in common with the sons of Zeus, as you call them, who suffered, as previously listed. Since their fatal sufferings are narrated as not similar but different, so his unique passion should not seem to be any worse—indeed I will, as I have undertaken, show, as the argument proceeds, that he was better; for he is shown to be better by his actions. If we declare that he was born of a virgin, you should consider this something in common with Perseus. When we say that he healed the lame, the paralytic, and those born blind, and raised the dead, we seem to be talking about things like those said to have been done by Asclepius.
23. In order to make this clear to you I will present the evidence that the things we say, as disciples of Christ and of the prophets who came before him, are the only truths and older than all the writers who have lived, and we ask to be accepted, not because we say the same things as they do, but because we are speaking the truth—[second] that Jesus Christ alone was really begotten as Son of God, being his Word and First-begotten and Power, and becoming man by his will he taught us these things for the reconciliation and restoration of the human race—and [third] that before he came among men as man, there were some who, on account of the already mentioned wicked demons, told through the poets as already having occurred the myths they had invented, just as now they are responsible for the slanders and godless deeds alleged against us, of which there is neither witness nor demonstration.
24. The first point is that though we say the same as do the Greeks, we only are hated, because of the name of Christ. We do no wrong but are put to death as offenders [because of our worship, though] others everywhere worship trees and rivers, mice and cats and crocodiles and many kinds of irrational animals, and the same objects are not honored by all, but different ones in different places, so that all are impious to each other, because of not having the same objects of worship. Yet this is the one complaint you have against us, that we do not worship the same gods that you do, and do not bring libations and offerings of fat to the dead, crowns for their statues, and sacrifices. Yet, as you know well, the same beings are gods to some and wild animals to others, while still others think of them as sacred victims.
25. Secondly, out of every race of men we who once worshiped Dionysus the son of Semele and Apollo the son of Leto, who in their passion for men did things which it is disgraceful even to speak of, or who worshiped Persephone and Aphrodite, who were driven mad by [love of] Adonis and whose mysteries you celebrate, or Asclepius or some other of those who are called gods, now through Jesus Christ despise them, even at the cost of death, and have dedicated ourselves to the unbegotten and impassible God. We do not believe that he ever descended in mad passion on Antiope or others, nor on Ganymede, nor was he, receiving help through Thetis, delivered by that hundred-handed monster, nor was he, because of this, anxious that Thetis’ son Achilles should destroy so many Greeks for the sake of his concubine Briseis. We pity those who believe [such stories], for which we know that the demons are responsible.
26. A third point is that after Christ’s ascent into heaven the demons put forward various men who said that they were gods, and you not only did not persecute them, but thought them worthy of honors. One was a certain Simon, a Samaritan from the village of Gitta, who in the time of Claudius Caesar, through the arts of the demons who worked in him, did mighty works of magic in your imperial city of Rome and was thought to be a god. He has been honored among you as a god by a statue, which was set up on the River Tiber, between the two bridges, with this inscription in Latin, SIMONI DEO SANCTO. Almost all the Samaritans, and a few in other nations, confess this man as their first god and worship him as such, and a woman named Helena, who traveled around with him in those days, and had formerly been a public prostitute, they say was the first Concept produced from him. Then we know of a certain Menander, who was also a Samaritan, from the village of Capparetaea, who had been a disciple of Simon’s, and was also possessed by the demons. He deceived many at Antioch by magic arts, and even persuaded his followers that he would never die; there are still some who believe this [as they learned] from him. Then there is a certain Marcion of Pontus, who is still teaching his converts that there is another God greater than the Fashioner. By the help of the demons he has made many in every race of men to blaspheme and to deny God the Maker of the universe, professing that there is another who is greater and has done greater things than he. As we said, all who derive [their opinions] from these men are called Christians, just as men who do not share the same teachings with the philosophers still have in common with them the name of philosophy, thus brought into disrepute. Whether they commit the shameful deeds about which stories are told—the upsetting of the lamp, promiscuous intercourse, and the meals of human flesh, we do not know; but we are sure that they are neither persecuted nor killed by you, on account of their teachings anyway. I have compiled and have on hand a treatise against all the heresies which have arisen, which I will give you if you would like to consult it.
27. That we may avoid all injustice and impiety, we have been taught that to expose the newly born is the work of wicked men—first of all because we observe that almost all [foundlings], boys as well as girls, are brought up for prostitution. As the ancients are said to have raised herds of oxen or goats or sheep or horses in their pastures, so now [you raise children] just for shameful purposes, and so in every nation a crowd of females and hermaphrodites and doers of unspeakable deeds are exposed as public prostitutes. You even collect pay and levies and taxes from these, whom you ought to exterminate from your civilized world. And anyone who makes use of them may in addition to [the guilt of] godless, impious, and intemperate intercourse, by chance be consorting with his own child or relative or brother. Some even prostitute their own children and wives, and others are admittedly mutilated for purposes of sodomy, and treat this as part of the mysteries of the mother of the gods—while beside each of those whom you think of as gods a serpent is depicted as a great symbol and mystery. You charge against us the actions that you commit openly and treat with honor, as if the divine light were overthrown and withdrawn—which of course does no harm to us, who refuse to do any of these things, but rather injures those who do them and then bring false witness [against us].
28. Among us the chief of the evil demons is called the serpent and Satan and the devil, as you can learn by examining our writings. Christ has foretold that he will be cast into fire with his host and the men who follow him, [all] to be punished for endless ages. God delays doing this for the sake of the human race, for he foreknows that there are some yet to be saved by repentance, even perhaps some not yet born. In the beginning he made the race of men endowed with intelligence, able to choose the truth and do right, so that all men are without excuse before God, for they were made with the powers of reason and observation. Anyone who does not believe that God cares for these things either manages to profess that he does not exist, or makes out that he exists but approves of evil or remains [unaffected] like a stone, and that virtue and vice are not realities, but that men consider things good or bad by opinion alone; this is the height of impiety and injustice.
29. And again [we do not expose children] lest some of them, not being picked up, should die and we thus be murderers. But to begin with, we do not marry except in order to bring up children, or else, renouncing marriage, we live in perfect continence. To show you that promiscuous intercourse is not among our mysteries just recently one of us submitted a petition to the Prefect Felix in Alexandria, asking that a physician be allowed to make him a eunuch, for the physicians there said they were not allowed to do this without the permission of the Prefect. When Felix would by no means agree to endorse [the petition], the young man remained single, satisfied with [the approval of] his own conscience and that of his fellow believers. I think it proper in this connection to remind you of the recent case of Antinous, whom everybody, through fear, hastened to worship as a god, though knowing perfectly well who he was and where he came from.