But as he next introduces the case of the favourite of Adrian (I refer to the accounts regarding the youth Antinous, and the honours paid him by the inhabitants of the city of Antinous in Egypt), and imagines that the honour paid to him falls little short of that which we render to Jesus, let us show in what a spirit of hostility this statement is made. For what is there in common between a life lived among the favourites of Adrian, by one who did not abstain even from unnatural lusts, and that of the venerable Jesus, against whom even they who brought countless other charges, and who told so many falsehoods, were not able to allege that He manifested, even in the slightest degree, any tendency to what was licentious?[358] Nay, further, if one were to investigate, in a spirit of truth and impartiality, the stories relating to Antinous, he would find that it was due to the magical arts and rites of the Egyptians that there was even the _appearance_ of his performing anything [marvellous] in the city which bears his name, and that too only after his decease,—an effect which is said to have been produced in other temples by the Egyptians, and those who are skilled in the arts which they practise. For they set up in certain places demons claiming prophetic or healing power, and which frequently torture those who seem to have committed any mistake about ordinary kinds of food, or about touching the dead body of a man, that they may have the appearance of alarming the uneducated multitude. Of this nature is the being that is considered to be a god in Antinoopolis in Egypt, whose [reputed] virtues are the lying inventions of some who live by the gain derived therefrom;[359] while others, deceived by the demon placed there, and others again convicted by a weak conscience, actually think that they are paying a divine penalty inflicted by Antinous. Of such a nature also are the mysteries which they perform, and the seeming predictions which they utter. Far different from such are those of Jesus. For it was no company of sorcerers, paying court to a king or ruler at his bidding, who seemed to have made him a god; but the Architect of the universe Himself, in keeping with the marvellously persuasive power of His words,[360] commended Him as worthy of honour, not only to those men who were well disposed, but to demons also, and other unseen powers, which even at the present time show that they either fear the name of Jesus as that of a being of superior power, or reverentially accept Him as their legal ruler.[361] For if the commendation had not been given Him by God, the demons would not have withdrawn from those whom they had assailed, in obedience to the mere mention of His name. Footnote 358: ὡς κἂν τὸ τυχὸν ἀκολασίας κἂν ἐπ’ ὀλιγὸν γευσαμένου; Footnote 359: οὗ ἀρετὰς οἱ μέν τινες κυβευτικώτερον ζῶντες καταψεύδονται. Footnote 360: ἀκολούθως τῇ ἐν τῷ λέγειν τεραστίως πιστικῇ δυνάμει. Footnote 361: ὡς κατὰ νόμους αὐτῶν ἄρχοντος.