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Updated: May 4, 2025
Marcus Aurelius mentions as one of his debts to the philosopher Diognetus that he had taught him "not to give credit to vulgar tales of prodigies and incantations, and evil spirits cast out by magicians or pretenders to sorcery, and such kind of impostors."
Athenagoras and Tatian are only known through Apologies written for the Heathen, the last of all Christian books in which to look for definite references to canonical writings. The Epistle to Diognetus is a small tract of uncertain date and authorship. The Clementine Homilies is an apocryphal work of very little value in the present discussion.
Then the Rhodians, freed from the war by the cunning of Diognetus, thanked him publicly, and decorated him with all honours and distinctions. Diognetus brought that helepolis into the city, set it up in a public place, and put on it an inscription: "Diognetus out of the spoils of the enemy dedicated this gift to the people."
The two divisions of his army were accompanied on their return to Susa by Beton and Diognetus, who seem to have united the character and duties of soldiers and men of science; or, perhaps, were like the quarter-masters- general of our armies.
The real element or doubt is in regard to their date, and their evidence must be taken subject to this uncertainty. It is perhaps hardly worth while to delay over the Epistle to Diognetus: not that I do not believe the instances alleged by Tischendorf and Dr. The allusions in question are not direct quotations, but are rather reminiscences of language. But such enquiry is really out of place.
The Rhodians, when they had seen this model, filled with admiration, took from Diognetus the yearly grant and transferred this honour to Callias. Meanwhile, king Demetrius, who because of his stubborn courage was called Poliorcetes, making war on Rhodes, brought with him a famous Athenian architect named Epimachus.
His mind, for all its vehement mysticism, has something of that clean antiseptic quality that makes such early Christian works as the Octavius of Minucius Felix and the Epistle to Diognetus so infinitely refreshing. He is certainly one of the great figures in Greek literature, but his system lies outside the subject of this essay.
III. Of Diognetus, not to busy myself about vain things, and not easily to believe those things, which are commonly spoken, by such as take upon them to work wonders, and by sorcerers, or prestidigitators, and impostors; concerning the power of charms, and their driving out of demons, or evil spirits; and the like. Not to keep quails for the game; nor to be mad after such things.
After a great amount of water, filth, and excrement had been poured out during the night, on the next day the helepolis moving up, before it could reach the wall, came to a stop in the swamp made by the moisture, and could not be moved forwards, nor later even backwards. And so Demetrius, when he saw that he had been baffled by the wisdom of Diognetus, withdrew with his fleet.
The array of witnesses examined runs thus: Clement of Rome, Barnabas, Hermas, Ignatius, Polycarp, Justin Martyr, Hegesippus, Papias of Hierapolis, the Clementines, the Epistle to Diognetus, Basilides, Valentinus, Marcion, Tatian, Dionysius of Corinth, Melito of Sardis, Claudius Apollinaris, Athenagoras, Epistle of Vienne and Lyons, Ptolemaeus and Heracleon, Celsus and the Canon of Muratori.
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