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ΤΩΝ ΜΕΤΑ ΤΗΝ ΕΞΑΗΜΕΡΟΝ ΤΟ ΠΡΩΤΟΝ

1 "Καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν" (Gen. 2,1). νοῦ καὶ αἰσθήσεως γένεσιν εἰπὼν πάλαι, νῦν δὴ ἀμφοτέρων τελείωσιν διασυνίστησιν. οὔτε δὲ νοῦν τὸν ἄτομον οὔτε αἴσθησιν τὴν ἐν μέρει πέρας εἰληφέναι φησίν, ἀλλ’ ἰδέας, τὴν μὲν νοῦ,
τὴν δὲ αἰσθήσεως· συμβολικῶς μὲν γὰρ τὸν νοῦν οὐρανόν, ἐπειδὴ αἱ νοηταὶ φύσεις ἐν οὐρανῷ, τὴν δὲ αἴσθησιν καλεῖ γῆν, ὅτι σύστασιν σωματοειδῆ καὶ γεωδεστέραν ἔλαχεν αἴσθησις· κόσμος δὲ νοῦ μὲν τὰ ἀσώματα καὶ νοητὰ πάντα, αἰσθήσεως δὲ τὰ ἐνσώματα καὶ ὅσα συνόλως αἰσθητά.

[2] 2 "Καὶ συνετέλεσεν ὁ θεὸς τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ p. 44 M. ἔργα αὐτοῦ
ἃ ἐποίησεν" (Gen. 2, 2). εὔηθες πάνυ τὸ οἴεσθαι ἓξ ἡμέραις ἢ καθόλου χρόνῳ γεγονέναι τὸν κόσμον· διὰ τί; ὅτι πᾶς χρόνος ἡμερῶν καὶ νυκτῶν ἐστι σύστημα, ταῦτα δὲ ἡλίου κίνησις ὑπὲρ γῆν καὶ ὑπὸ γῆν ἰόντος ἐξ ἀνάγκης ἀποτελεῖ· ἥλιος δὲ μέρος οὐρανοῦ γέγονεν, ὥστε ² χρόνον ἀνομολογεῖσθαι νεώτερον κόσμου. λέγοιτ’ ἂν οὖν ὀρθῶς, ὅτι οὐκ ἐν χρόνῳ γέγονε κόσμος, ἀλλὰ διὰ κόσμου συνέστη χρόνος· ἡ γὰρ οὐρανοῦ κίνησις χρόνου φύσιν ἔδειξεν.

[3] ὅταν οὖν λέγῃ "συνετέλεσεν ἕκτῃ ἡμέρᾳ τὰ ἔργα", νοητέον ὅτι οὐ πλῆθος ἡμερῶν παραλαμβάνει, τέλειον δὲ ἀριθμὸν τὸν ἕξ, ἐπειδὴ πρῶτος ἴσος ἐστὶ τοῖς ἑαυτοῦ μέρεσιν, ἡμίσει καὶ
τρίτῳ καὶ ἕκτῳ, καὶ ἀπὸ ἑτερομήκους συνίσταται τοῦ δὶς τρία· δυὰς μέντοι καὶ τριὰς ἐκβέβηκε τὴν κατὰ τὸ ἓν ἀσωματότητα, ὅτι ἡ μὲν ὕλης ἐστὶν εἰκών, διαιρουμένη καὶ τεμνομένη καθάπερ ἐκείνη, τριὰς δὲ στερεοῦ σώματος, ὅτιπερ τριχῆ τὸ στερεὸν διαιρετόν.

[4] οὐ μὴν ἀλλὰ καὶ συγγενής ἐστι ταῖς τῶν ὀργανικῶν ζῴων κινήσεσιν· ἑξαχῆ γὰρ τὸ ὀργανικὸν
σῶμα πέφυκε κινεῖσθαι, πρόσω καὶ κατόπιν, ἄνω καὶ κάτω, ἐπὶ δεξιὰ καὶ εὐώνυμα. βούλεται οὖν τά τε θνητὰ γένη καὶ πάλιν αὖ τὰ ἄφθαρτα κατὰ τοὺς οἰκείους ἐπιδεῖξαι συστάντα ἀριθμούς, τὰ μὲν θνητὰ ὡς ἔφην παραμετρῶν ἑξάδι, τὰ δὲ μακάρια καὶ εὐδαίμονα ἑβδομάδι.

[5] πρῶτον οὖν ἑβδόμῃ ἡμέρᾳ καταπαύσας τὴν τῶν θνητῶν σύστασιν ἄρχεται
ἑτέρων θειοτέρων διατυπώσεως· 3 παύεται γὰρ οὐδέποτε ποιῶν ὁ θεός, ἀλλ’ ὥσπερ ἴδιον τὸ καίειν πυρὸς καὶ χιόνος τὸ ψύχειν, οὕτως καὶ θεοῦ τὸ ποιεῖν· καὶ πολύ γε μᾶλλον, ὅσῳ καὶ τοῖς ἄλλοις ἅπασιν ἀρχὴ τοῦ δρᾶν ἐστιν.

[6] εὖ μέντοι καὶ τὸ φάναι „κατέπαυσεν“, οὐχὶ "ἐπαύσατο"· παύει μὲν γὰρ τὰ δοκοῦντα ποιεῖν οὐκ ἐνεργοῦντα, οὐ παύεται
δὲ ποιῶν αὐτός. διὸ καὶ ἐπιφέρει "κατέπαυσεν ὧν ἤρξατο"· ὅσα μὲν γὰρ ταῖς ἡμετέραις τέχναις δημιουργεῖται, τελειωθέντα ἵσταται καὶ μένει, ὅσα δὲ ἐπιστήμῃ θεοῦ, περατωθέντα πάλιν κινεῖται· τὰ γὰρ τέλη αὐτῶν ἑτέρων εἰσὶν ἀρχαί, οἷον ἡμέρας τέλος νυκτὸς ἀρχή, καὶ μῆνα δὲ καὶ ἐνιαυτὸν ἐνισταμένους p. 45 M. πέρατα δήπου τῶν ἐξηκόντων ὑποληπτέον· ³ γένεσίς τε αὖ φθειρομένων ἑτέρων καὶ φθορὰ γεννωμένων ἄλλων ἀποτελεῖται,

[7]

ὥστε ἀληθὲς εἶναι τὸ λεγόμενον ὅτι

θνῄσκει δ’ οὐδὲν τῶν γιγνομένων,

διακρινόμενον δ’ ἄλλο πρὸς ἄλλο

μορφὴν ἑτέραν ἀπέδειξεν.

[8] 4 χαίρει δὲ ἡ φύσις ἑβδομάδι· πλάνητές τε γὰρ ἑπτὰ γεγόνασιν, ἀντίρροποι τῇ κατὰ ταὐτὰ καὶ ὡσαύτως ἐχούσῃ φορᾷ· καὶ ἄρκτος ἑπτὰ ἄστροις συμπληροῦται, κοινωνίας καὶ ἑνώσεως ἀνθρώπων, οὐκ ἐπιμιξίας αὐτὸ μόνον, οὖσα αἰτία· καὶ τροπαὶ δὲ σελήνης ἑβδομάσι γίνονται,
συμπαθεστάτου πρὸς τὰ ἐπίγεια ἄστρου, καὶ ἃς κατὰ τὸν ἀέρα μεταβολὰς ἐργάζεται, μάλιστα τοῖς καθ’ ἑβδομάδα σχηματισμοῖς ἀποτελεῖ.

[9] τά γε μὴν θνητὰ σπάσαντα ἀπ’ οὐρανοῦ θείαν ἀρχὴν καθ’ ἑβδομάδα σωτηρίως κινεῖται· τίς γὰρ οὐκ οἶδεν, ὅτι τῶν βρεφῶν τὰ μὲν ἑπτάμηνα γόνιμα, τὰ δὲ πλείω χρόνον προσλαβόντα, ὡς ὀκτὼ μῆνας
ἐνδιαιτηθῆναι γαστρί, κατὰ τὸ πλεῖστον ἄγονα;

[10] λογικόν τέ φασιν ἄνθρωπον κατὰ τὴν πρώτην ἑπταετίαν γίνεσθαι, ὅτε ἤδη ἱκανός ἐστιν ἑρμηνεὺς εἶναι τῶν συνήθων ὀνομάτων καὶ ῥημάτων τὴν λογικὴν ἕξιν περιπεποιημένος, κατὰ δὲ τὴν δευτέραν ἑπταετίαν ἄκρως τελειοῦσθαι· τελείωσις δέ ἐστι δύναμις τῆς τοῦ ὁμοίου σπορᾶς· περὶ γὰρ τὴν τετταρεσκαιδεκαετῆ
ἡλικίαν τὸ ὅμοιον γεννᾶν δυνάμεθα· τρίτη πάλιν ἑπταετία πέρας ἐστὶν αὐξήσεως· ἄχρι γὰρ ἑνὸς καὶ εἴκοσιν ἐτῶν ἐπιδίδωσιν εἰς μέγεθος ἄνθρωπος, καὶ καλεῖται παρὰ πολλοῖς ὁ χρόνος οὗτος ἀκμή.

[11] ψυχῆς γε μὴν τὸ ἄλογον ἑπταμερές, αἰσθήσεις πέντε καὶ φωνητήριον ὄργανον καὶ τὸ ⁴⁵ διῆκον ἄχρι παραστατῶν, ὃ δὴ γόνιμόν ἐστι.

[12] πάλιν αὖ σώματος ἑπτὰ κινήσεις, ὀργανικαὶ μὲν ἕξ, ἑβδόμη δὲ ἡ κύκλῳ. σπλάγχνα γε μὴν ἑπτά· στόμαχος, καρδία, σπλήν, ἧπαρ, πνεύμων, νεφροὶ δύο. μέλη δὲ σώματος ὁμοίως ἰσάριθμα· κεφαλή, τράχηλος, στέρνον, χεῖρες, κοιλία, ἦτρον, πόδες. τό τε ἡγεμονικώτατον τοῦ ζῴου πρόσωπον ἑπταχῆ κατατέτρηται,
δυσὶν ὀφθαλμοῖς καὶ ὠσὶ δυσίν, ἴσοις μυκτῆρσιν, ἑβδόμῳ στόματι.

[13] αἵ τε ἀποκρίσεις ἑπτά· δάκρυα, μύξαι, σίελος, σπέρμα, διττοὶ περιττωμάτων ὀχετοί, καὶ δι’ ὅλου τοῦ σώματος ἱδρώς. ἔν γε μὴν ταῖς νόσοις κριτικωτάτη ἑβδομάς. καὶ γυναιξὶ δὲ αἱ καταμήνιοι καθάρσεις

[14] ἄχρι ἑβδομάδος παρατείνουσιν. 5 διελήλυθε δὲ ἡ p. 40 M. δύναμις αὐτῆς καὶ ἐπὶ τὰς ὠφελιμωτάτας τῶν τεχνῶν· ἐν γοῦν γραμματικῇ τὰ
ἄριστα τῶν στοιχείων καὶ πλείστην δύναμιν ἔχοντα ἑπτά ἐστιν ἀριθμῷ, τὰ φωνήεντα· κατά τε μουσικὴν ἡ ἑπτάχορδος λύρα πάντων σχεδὸν ὀργάνων ἀρίστη, διότι τὸ ἐναρμόνιον, ὃ δὴ τῶν μελῳδουμένων γενῶν ἐστι τὸ σεμνότατον, κατ’ αὐτὴν μάλιστά πως θεωρεῖται· τάς τε τῶν
φθόγγων τάσεις ἑπτὰ εἶναι συμβέβηκεν, ὀξύν, βαρύν, περισπώμενον, δασύν, ψιλόν, μακρόν, βραχύν.

[15] ἔτι πρῶτός ἐστιν ἀπὸ τελείου τοῦ ἓξ καὶ μονάδι κατά τινα λόγον ὁ αὐτός. οἵ τε ἐντὸς δεκάδος ἀριθμοὶ ἢ γεννῶνται ἢ γεννῶσι τοὺς ἐντὸς δεκάδος καὶ αὐτήν, ἡ δὲ ἑβδομὰς οὔτε γεννᾷ τινα τῶν ἐντὸς δεκάδος ἀριθμῶν οὔτε γεννᾶται ὑπό τινος. παρὸ
μυθεύοντες οἱ Πυθαγόρειοι τῇ ἀειπαρθένῳ καὶ ἀμήτορι αὐτὴν ἀπεικάζουσιν, ὅτι οὔτε ἀπεκυήθη οὔτε ἀποτέξεται.

[16] 6 „Κατέπαυσεν οὖν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησε" (Gen. 2, 2). τοῦτο δ’ ἐστὶ τοιοῦτο· τὰ θνητὰ γένη παύεται πλάττων ὁ θεός, ὅταν ἄρχηται ποιεῖν τὰ θεῖα καὶ ἑβδομάδος
φύσει οἰκεῖα. ἡ δὲ πρὸς τὸ ἦθος ἀπόδοσίς ἐστι τοιαύτη· ὅταν ⁶ ἐπιγένηται τῇ ψυχῇ ὁ κατὰ ἑβδομάδα ἅγιος λόγος, ἐπέχεται ἡ ἑξὰς καὶ ὅσα θνητὰ τουτὶ ποιεῖν δοκεῖ.

[17] 7 „Καὶ εὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν“ (Gen. 2, 3). τοὺς κατὰ τὸ ἕβδομον καὶ θεῖον ὡς ἀληθῶς
φῶς κινηθέντας τρόπους εὐλογεῖ τε ὁ θεὸς καὶ εὐθὺς ἁγίους ἀποφαίνει· συγγενέστατοι γὰρ ἀλλήλοις ὁ εὐλόγιστός τε καὶ ὁ ἅγιος. διὰ τοῦτο ἐπὶ τοῦ τὴν μεγάλην εὐχὴν εὐξαμένου φησὶν ὅτι, ἐὰν τροπὴ κατασκήψασα αἰφνίδιον μιάνῃ τὸν νοῦν, οὐκέτ’ ἔσται ἅγιος (cf. Num. 6,9)· ἀλλ’ "αἱ ἡμέραι αἱ πρότεραι ἄλογοι“ (ib. 6, 12)· κατὰ τὸ εἰκός·
ἀλόγιστος γὰρ ὁ μὴ ἅγιος τρόπος, ὥστε ὁ εὐλόγιστος ἅγιος.

[18] ὀρθῶς οὖν ἔφη ὅτι τὴν ἑβδόμην εὐλόγησέ τε καὶ ἡγίασεν, „ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ποιεῖν ὁ θεός" (Gen. 2, 3). αἰτία δ’ ἡ δι’ ἣν εὐλόγιστός τε καὶ ἅγιος γέγονεν ὁ κατὰ τὸ ἕβδομον καὶ τέλειον φῶς ἄγων ἑαυτόν, ἐπεὶ ἐν ταύτῃ τῇ φύσει παύεται
ἡ τῶν θνητῶν σύστασις. καὶ γὰρ οὕτως ἔχει· ὅταν ἀνατείλῃ φέγγος τῆς ἀρετῆς τὸ λαμπρότατον καὶ θεῖον ὄντως, ἐπέχεται τῆς ἐναντίας φύσεως ἡ γένεσις. ἐδηλώσαμεν δὲ ὅτι παύων ὁ p. 47 M. θεὸς οὐ παύεται ποιῶν, ἀλλ’ ἑτέρων γενέσεως ἄρχεται, ἅτε οὐ τεχνίτης μόνον ἀλλὰ καὶ πατὴρ ὢν τῶν γινομένων.

[19] 8 „Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο“ (Gen. 2,4). οὗτος ὁ κατὰ ἑβδομάδα κινούμενος τέλειος λόγος ἀρχὴ γενέσεως τοῦ τε κατὰ τὰς ἰδέας νοῦ τεταγμένου καὶ τῆς κατὰ τὰς ἰδέας ⁷ τεταγμένης νοητῆς, εἰ οἷόν τε τοῦτο εἰπεῖν, αἰσθήσεως. βιβλίον δὲ εἴρηκε τὸν τοῦ θεοῦ λόγον, ᾧ συμβέβηκεν ἐγγράφεσθαι καὶ ἐγχαράττεσθαι τὰς τῶν ἄλλων συστάσεις.

[20] ἵνα δὲ μὴ καθ’ ὡρισμένας χρόνων περιόδους ὑπολάβῃς τὸ θεῖόν τι ποιεῖν, ἀλλ’ εἰδῇς ἄδηλα καὶ ἀτέκμαρτα καὶ ἀκατάληπτα τῷ θνητῷ γένει τὰ δημιουργούμενα, ἐπιφέρει τὸ
„ὅτε ἐγένετο“, τὸ πότε κατὰ περιγραφὴν οὐ διορίζων· ἀπεριγράφως γὰρ γίνεται τὰ γινόμενα ὑπὸ τοῦ αἰτίου. ἀνῄρηται τοίνυν τὸ ἐν ἓξ ἡμέραις γεγενῆσθαι τὸ πᾶν.

[21] 9 „Ἧι ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον
ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν“ (Gen. 2, 4. 5). τὴν ἡμέραν ταύτην ἐπάνω βίβλον εἴρηκεν, εἴ γε ἐν ἀμφοτέροις οὐρανοῦ καὶ γῆς ὑπογράφει γένεσιν· τῷ γὰρ περιφανεστάτῳ καὶ τηλαυγεστάτῳ ἑαυτοῦ λόγῳ ὁ θεὸς ἀμφότερα ποιεῖ, τήν τε ἰδέαν τοῦ νοῦ, ὃν συμβολικῶς οὐρανὸν κέκληκε,
καὶ τὴν ἰδέαν τῆς αἰσθήσεως, ἣν διὰ σημείου γῆν ὠνόμασεν.

[22] ἀγροῖς δὲ ἀπεικάζει δυσὶ τήν τε ἰδέαν τοῦ νοῦ καὶ τὴν ἰδέαν τῆς αἰσθήσεως· φέρει γὰρ ὁ μὲν νοῦς καρπὸν τὰ ἐν τῷ νοεῖν, ἡ δὲ αἴσθησις τὰ ἐν τῷ αἰσθάνεσθαι. ὃ δὲ λέγει, τοιοῦτόν ἐστιν· ὥσπερ τοῦ ἐπὶ μέρους καὶ ἀτόμου νοῦ προϋπάρχει τις ἰδέα ὡς ἂν ἀρχέτυπος καὶ παράδειγμα τούτου καὶ πάλιν
τῆς κατὰ μέρος αἰσθήσεως ἰδέα τις αἰσθήσεως σφραγῖδος λόγον ἔχουσα εἴδη τυπούσης, οὕτως πρὶν μὲν γενέσθαι τὰ ἐπὶ μέρους νοητά, ἦν τὸ αὐτὸ τοῦτο γενικὸν νοητόν, οὗ κατὰ μετοχὴν καὶ τὰ ἄλλα ὠνόμασται, πρὶν δὲ γενέσθαι τὰ κατὰ μέρος αἰσθητά, ἦν τὸ αὐτὸ τοῦτο γενικὸν αἰσθητόν, οὗ κατὰ μετουσίαν καὶ τὰ ἄλλα αἰσθητὰ γέγονε.

[23] χλωρὸν μὲν οὖν
ἀγροῦ τὸ νοητὸν εἴρηκε p. 48 M. τοῦ νοῦ· ὡς γὰρ ἐν ἀγρῷ τὰ χλωρὰ βλαστάνει καὶ ἀνθεῖ, οὕτως βλάστημα τοῦ νοῦ τὸ νοητόν ἐστι. πρὶν οὖν τὸ κατὰ ⁸ μέρος νοητὸν γενέσθαι, τὸ αὐτὸ τοῦτο νοητὸν ἀποτελεῖ γενικὸν ὄν, ὃ δὴ καὶ „πᾶν“ κέκληκεν ὑγιῶς· τὸ μὲν γὰρ κατὰ μέρος νοητὸν ἀτελὲς ὂν οὐ πᾶν, τὸ δὲ γενικὸν ἅπαν, ἅτε πλῆρες ὄν.

[24] 10 „καὶ πάντα“ φησί „χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι,“ τουτέστι· πρὸ τοῦ ἀνατεῖλαι τὰ
κατὰ μέρος αἰσθητὰ ἦν τὸ γενικὸν αἰσθητὸν προμηθείᾳ τοῦ πεποιηκότος, ὃ δὴ πάλιν „πᾶν“ εἴρηκεν. εἰκότως μέντοι χόρτῳ τὸ αἰσθητὸν ἀπείκασεν· ὡς γὰρ ὁ χόρτος ἀλόγου τροφή, οὕτως τὸ αἰσθητὸν τῷ ἀλόγῳ μέρει ψυχῆς προσκεκλήρωται· ἐπεὶ διὰ τί προειπὼν „χλωρὸν ἀγροῦ“ ἐπιφέρει „καὶ πάντα χόρτον“, ὡς οὐ γινομένου χόρτου χλωροῦ τὸ παράπαν;
ἀλλὰ τὸ μὲν ἀγροῦ χλωρὸν τὸ νοητόν ἐστιν, ἐκβλάστημα νοῦ, ὁ δὲ χόρτος τὸ αἰσθητόν, τοῦ ἀλόγου τῆς ψυχῆς καὶ αὐτὸ βλάστημα.

[25] „οὐ γὰρ ἔβρεξεν ὁ θεὸς“ φησίν „ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν.“ φυσικώτατα· ἐὰν γὰρ μὴ ἐπομβρήσῃ ταῖς αἰσθήσεσι τὰς ἀντιλήψεις τῶν ὑποκειμένων ὁ θεός, οὐδ’ ὁ νοῦς ἐργάσεται καὶ
πραγματεύσεταί τι περὶ αἴσθησιν· ἄπρακτος γὰρ αὐτὸς ἐξ ἑαυτοῦ μὴ ὥσπερ ὕοντος καὶ ἐπιψεκάζοντος ὁράσει μὲν χρώματα, φωνὰς δὲ ἀκοῇ, γεύσει δὲ χυλοὺς καὶ ταῖς ἄλλαις τὰ οἰκεῖα τοῦ αἰτίου.

[26] ὅταν δὲ ἄρδειν ὁ θεὸς ἄρξηται τὴν αἴσθησιν αἰσθητοῖς, τηνικαῦτα καὶ ὁ νοῦς ἐργάτης οἷα πίονος γῆς ἀνευρίσκεται. ἡ δ’ ἰδέα τῆς αἰσθήσεως οὐ δεῖται τροφῆς·
τροφὴ δὲ αἰσθήσεως, ἣν κατὰ σύμβολον βροχὴν εἴρηκεν, τὰ ἐπὶ μέρους αἰσθητά, ἃ δὴ σώματά ἐστιν· ἰδέα δὲ σωμάτων ἀλλότριον. πρὶν οὖν γενέσθαι τὰ κατὰ μέρος συγκρίματα, οὐκ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν ἰδέαν τῆς αἰσθήσεως, ἣν εἴρηκε γῆν, τοῦτο δέ ἐστι, τροφὴν οὐ παρέσχεν αὐτῇ· οὐδὲ γὰρ ἐδεῖτο αἰσθητοῦ τὸ παράπαν οὐδενός.

[27] τὸ δὲ "καὶ ἄνθρωπος ⁹ οὐκ ἦν ἐργάζεσθαι τὴν γῆν“ τοιοῦτόν ἐστιν· ἡ ἰδέα τοῦ νοῦ τὴν ἰδέαν τῆς αἰσθήσεως οὐκ εἰργάζετο· ὁ μὲν γὰρ ἐμὸς καὶ σὸς νοῦς ἐργάζεται τὴν αἴσθησιν διὰ τῶν αἰσθητῶν, ἡ δὲ τοῦ νοῦ ἰδέα, ἅτε δὴ μηδενὸς ὄντος ἐπὶ μέρους οἰκείου σώματος, οὐκ ἐργάζεται τὴν ἰδέαν τῆς αἰσθήσεως· εἰ γὰρ εἰργάζετο, διὰ τῶν αἰσθητῶν ἂν εἰργάζετο, αἰσθητὸν
δὲ ἐν ἰδέαις οὐδέν.

[28] 11 „Πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς“ (Gen. 2, 6). τὸν μὲν νοῦν εἴρηκε p. 49 M. γῆς πηγήν, τὰς δὲ αἰσθήσεις πρόσωπον, ὅτι χωρίον αὐταῖς ἐξ ἅπαντος τοῦ σώματος πρὸς τὰς ἰδίας ἐνεργείας ἐπιτηδειότατον ἡ πάντα προμηθουμένη φύσις ἀπένειμε
τοῦτο· πηγῆς δὲ τρόπον ἄρδει τὰς αἰσθήσεις ὁ νοῦς, ἐπιπέμπων τὰ πρόσφορα ἑκάστῃ ῥεύματα. ἴδε οὖν, πῶς ἁλύσεως τρόπον αἱ τοῦ ζῴου δυνάμεις ἀλλήλων ἔχονται· νοῦ γὰρ καὶ αἰσθήσεως ἔτι δὲ αἰσθητοῦ τριῶν ὄντων μέσον μέν ἐστιν αἴσθησις, ἄκρον δὲ ἑκάτερον ὅ τε νοῦς καὶ τὸ αἰσθητόν.

[29] ἀλλ’ οὔθ’ ὁ νοῦς δυνατὸς ἐργάσασθαι τουτέστιν ἐνεργῆσαι
κατὰ αἴσθησιν, ἐὰν μὴ βρέξῃ καὶ ὕσῃ τὸ αἰσθητὸν ὁ θεός, οὔτε ὑσθέντος αἰσθητοῦ ὄφελός ἐστιν, ἐὰν μὴ πηγῆς τρόπον ὁ νοῦς τείνας ἑαυτὸν ἄχρι τῆς αἰσθήσεως κινήσῃ τε αὐτὴν ἠρεμοῦσαν καὶ ἀγάγῃ πρὸς ἀντίληψιν τοῦ ὑποκειμένου· ὥστε ἀντίδοσιν ὁ νοῦς καὶ τὸ αἰσθητὸν ἀεὶ μελετῶσι, τὸ μὲν προϋποκείμενον αἰσθήσει ὡς ἂν ὕλη, ὁ δὲ κινῶν τὴν αἴσθησιν
πρὸς τὸ ἐκτὸς ὡς ἂν τεχνίτης, ἵνα γένηται ὁρμή.

[30] τὸ γὰρ ζῷον τοῦ μὴ ζῴου δυσὶ προὔχει, φαντασίᾳ καὶ ὁρμῇ· ἡ μὲν οὖν φαντασία συνίσταται κατὰ τὴν τοῦ ἐκτὸς πρόσοδον τυποῦντος νοῦν δι’ αἰσθήσεως, ἡ δὲ ὁρμή, τὸ ἀδελφὸν τῆς φαντασίας, κατὰ τὴν τοῦ νοῦ τονικὴν δύναμιν, ἣν τείνας δι’ αἰσθήσεως ἅπτεται τοῦ ὑποκειμένου καὶ πρὸς αὐτὸ χωρεῖ
γλιχόμενος ἐφικέσθαι καὶ συλλαβεῖν αὐτό.

[31] 12 „Καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν λαβὼν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ¹⁰ ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν“ (Gen. 2,7). διττὰ ἀνθρώπων γένη· ὁ μὲν γάρ ἐστιν οὐράνιος ἄνθρωπος, ὁ δὲ γήϊνος. ὁ μὲν οὖν οὐράνιος ἅτε κατ’ εἰκόνα θεοῦ γεγονὼς φθαρτῆς καὶ συνόλως γεώδους οὐσίας ἀμέτοχος, ὁ δὲ γήϊνος ἐκ σποράδος ὕλης, ἣν χοῦν κέκληκεν, ἐπάγη· διὸ
τὸν μὲν οὐράνιόν φησιν οὐ πεπλάσθαι, κατ’ εἰκόνα δὲ τετυπῶσθαι θεοῦ, τὸν δὲ γήϊνον πλάσμα, ἀλλ’ οὐ γέννημα, εἶναι τοῦ τεχνίτου.

[32] ἄνθρωπον δὲ τὸν ἐκ γῆς λογιστέον εἶναι νοῦν εἰσκρινόμενον σώματι, οὔπω p. 50 Μ. δ’ εἰσκεκριμένον. ὁ δὲ νοῦς οὗτος γεώδης ἐστὶ τῷ ὄντι καὶ φθαρτός, εἰ μὴ ὁ θεὸς ἐμπνεύσειεν αὐτῷ δύναμιν ἀληθινῆς ζωῆς· τότε γὰρ γίνεται,
οὐκέτι πλάττεται, εἰς ψυχήν, οὐκ ἀργὸν καὶ ἀδιατύπωτον, ἀλλ’ εἰς νοερὰν καὶ ζῶσαν ὄντως· „εἰς ψυχὴν“ γάρ φησι „ζῶσαν ἐγένετο ὁ ἄνθρωπος“.

[33] 13 ζητήσαι δ’ ἄν τις, διὰ τί ἠξίωσεν ὁ θεὸς ὅλως τὸν γηγενῆ καὶ φιλοσώματον νοῦν πνεύματος θείου, ἀλλ’ οὐχὶ τὸν κατὰ τὴν ἰδέαν γεγονότα καὶ τὴν εἰκόνα ἑαυτοῦ· δεύτερον δέ, τί ἐστι τὸ „ἐνεφύσησε“·
τρίτον, διὰ τί εἰς τὸ πρόσωπον ἐμπνεῖται· τέταρτον, διὰ τί πνεύματος ὄνομα εἰδώς, ὅταν λέγῃ „καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος“ (Gen. 1,2), πνοῆς νῦν ἀλλ’ οὐχὶ πνεύματος μέμνηται.

[34] πρὸς μὲν οὖν τὸ πρῶτον λεκτέον ἓν μέν, ὅτι φιλόδωρος ὢν ὁ θεὸς χαρίζεται τὰ ἀγαθὰ πᾶσι καὶ τοῖς μὴ τελείοις, προκαλούμενος αὐτοὺς εἰς μετουσίαν
καὶ ζῆλον ἀρετῆς ἅμα καὶ τὸν περιττὸν πλοῦτον ἐπιδεικνύμενος αὑτοῦ, ὅτι ἐξαρκεῖ καὶ τοῖς μὴ λίαν ὠφεληθησομένοις. τοῦτο δὲ καὶ ἐπὶ τῶν ἄλλων ἐμφαντικώτατα παρίστησιν. ὅταν γὰρ ὕῃ μὲν κατὰ θαλάττης, πηγὰς δὲ ἐν τοῖς ἐρημοτάτοις ἀνομβρῇ, τὴν δὲ λεπτόγεων καὶ τραχεῖαν καὶ ἄγονον γῆν ἄρδῃ ποταμοὺς ἀναχέων ταῖς πλημμύραις, τί
ἕτερον παρίστησιν ἢ τὴν ὑπερβολὴν τοῦ τε πλούτου καὶ τῆς ἀγαθότητος ἑαυτοῦ; ἥδ’ ἐστὶν αἰτία δι’ ἣν ἄγονον οὐδεμίαν ψυχὴν ἐδημιούργησεν ¹¹ ἀγαθοῦ, κἂν ἡ χρῆσις ἀδύνατος ἐνίοις ᾖ αὐτοῦ.

[35] ἕτερον δὲ λεκτέον ἐκεῖνο· βούλεται τὰ θέσει δίκαια εἰσαγαγεῖν. ὁ μὲν οὖν μὴ ἐμπνευσθεὶς τὴν ἀληθινὴν ζωήν, ἀλλ’ ἄπειρος ὢν ἀρετῆς, κολαζόμενος ἐφ’ οἷς ἡμάρτανεν εἶπεν ἂν ὡς ἀδίκως κολάζεται, ἀπειρίᾳ γὰρ τοῦ ἀγαθοῦ σφάλλεσθαι περὶ αὐτό, αἴτιον δὲ εἶναι τὸν μηδεμίαν ἐμπνεύσαντα ἔννοιαν αὐτοῦ·
τάχα δὲ μηδὲ ἁμαρτάνειν φήσει τὸ παράπαν, εἴ γε τὰ ἀκούσια καὶ κατὰ ἄγνοιαν οὐδὲ ἀδικημάτων ἔχειν λόγον φασί τινες.

[36] τό γε μὴν „ἐνεφύσησεν“ ἴσον ἐστὶ τῷ ἐνέπνευσεν ἢ ἐψύχωσε τὰ ἄψυχα· μὴ γὰρ τοσαύτης ἀτοπίας ἀναπλησθείημεν, ὥστε νομίσαι θεὸν στόματος ἢ μυκτήρων ὀργάνοις χρῆσθαι πρὸς τὸ ἐμφυσῆσαι· ἄποιος γὰρ ὁ θεός, οὐ
μόνον οὐκ ἀνθρωπόμορφος. ἐμφαίνει δέ τι καὶ φυσικώτερον ἡ προφορά.

[37] τρία γὰρ εἶναι δεῖ, τὸ ἐμπνέον, τὸ δεχόμενον, τὸ ἐμπνεόμενον· τὸ μὲν οὖν ἐμπνέον ἐστὶν ὁ θεός, τὸ δὲ δεχόμενον ὁ νοῦς, τὸ δὲ ἐμπνεόμενον τὸ πνεῦμα. τί p. 51 M. οὖν ἐκ τούτων συνάγεται; ἕνωσις γίνεται τῶν τριῶν, τείναντος τοῦ θεοῦ τὴν ἀφ’ ἑαυτοῦ δύναμιν διὰ τοῦ μέσου πνεύματος
ἄχρι τοῦ ὑποκειμένου — τίνος ἕνεκα ἢ ὅπως ἔννοιαν αὐτοῦ λάβωμεν;

[38] ἐπεὶ πῶς ἂν ἐνόησεν ἡ ψυχὴ θεόν, εἰ μὴ ἐνέπνευσε καὶ ἥψατο αὐτῆς κατὰ δύναμιν; οὐ γὰρ ἂν ἀπετόλμησε τοσοῦτον ἀναδραμεῖν ὁ ἀνθρώπινος νοῦς, ὡς ἀντιλαβέσθαι θεοῦ φύσεως, εἰ μὴ αὐτὸς ὁ θεὸς ἀνέσπασεν αὐτὸν πρὸς ἑαυτόν, ὡς ἐνῆν ἀνθρώπινον νοῦν ἀνασπασθῇναι, καὶ ἐτύπωσε
κατὰ τὰς ἐφικτὰς νοηθῆναι δυνάμεις.

[39] εἰς δὲ τὸ πρόσωπον ἐμπνεῖ καὶ φυσικῶς καὶ ἠθικῶς· φυσικῶς μέν, ὅτι ἐν προσώπῳ τὰς αἰσθήσεις ἐδημιούργει· τοῦτο γὰρ μάλιστα τοῦ σώματος τὸ μέρος ἐψύχωται [καὶ ἐμπέπνευσται]· ἠθικῶς δὲ οὕτως· ὥσπερ σώματος ἡγεμονικόν ἐστι τὸ πρόσωπον, οὕτως ψυχῆς ἡγεμονικόν ἐστιν ὁ νοῦς· τούτῳ μόνῳ ἐμπνεῖ
ὁ θεός, τοῖς δ’ ἄλλοις μέρεσιν οὐκ ἀξιοῖ, ταῖς τε αἰσθήσεσι καὶ τῷ λόγῳ καὶ τῷ γονίμῳ· δεύτερα γάρ ἐστι τῇ δυνάμει.

[40] ὑπὸ τίνος οὖν καὶ ταῦτα ¹² ἐνεπνεύσθη; ὑπὸ τοῦ νοῦ δηλονότι· οὗ γὰρ μετέσχεν ὁ νοῦς παρὰ θεοῦ, τούτου μεταδίδωσι τῷ ἀλόγῳ μέρει τῆς ψυχῆς, ὥστε τὸν μὲν νοῦν ἐψυχῶσθαι ὑπὸ θεοῦ, τὸ δὲ ἄλογον ὑπὸ τοῦ νοῦ· ὡσανεὶ γὰρ θεός ἐστι τοῦ ἀλόγου ὁ νοῦς, παρὸ καὶ Μωυσῆν οὐκ ὤκνησεν εἰπεῖν „θεὸν τοῦ
Φαραώ“ (Exod. 7, 1).

[41] τῶν γὰρ γινομένων τὰ μὲν καὶ ὑπὸ θεοῦ γίνεται καὶ δι’ αὐτοῦ, τὰ δὲ ὑπὸ θεοῦ μέν, οὐ δι’ αὐτοῦ δέ· τὰ μὲν οὖν ἄριστα καὶ ὑπὸ θεοῦ γέγονε καὶ δι’ αὐτοῦ· προελθὼν γοῦν ἐρεῖ ὅτι „ἐφύτευσεν ὁ θεὸς παράδεισον“ (Gen. 2, 8)· τούτων καὶ ὁ νοῦς ἐστι· τὸ δὲ ἄλογον ὑπὸ θεοῦ μὲν γέγονεν, οὐ διὰ θεοῦ δέ, ἀλλὰ διὰ τοῦ
λογικοῦ τοῦ ἄρχοντός τε καὶ βασιλεύοντος ἐν ψυχῇ. "πνοὴν" δέ, ἀλλ’ οὐ πνεῦμα, εἴρηκεν, ὡς διαφορᾶς οὔσης· τὸ μὲν γὰρ πνεῦμα νενόηται κατὰ τὴν ἰσχὺν καὶ εὐτονίαν καὶ δύναμιν, ἡ δὲ πνοὴ ὡς ἂν αὖρά τίς ἐστι καὶ ἀναθυμίασις ἠρεμαία καὶ πραεῖα.

[42] ὁ μὲν οὖν κατὰ τὴν εἰκόνα γεγονὼς καὶ τὴν ἰδέαν νοῦς πνεύματος ἂν λέγοιτο κεκοινωνηκέναι —
ῥώμην γὰρ ἔχει ὁ λογισμὸς αὐτοῦ —, ὁ δὲ ἐκ τῆς ὕλης τῆς κούφης καὶ ἐλαφροτέρας αὔρας ὡς ἂν ἀποφορᾶς τινος, ὁποῖαι γίνονται ἀπὸ τῶν ἀρωμάτων· φυλαττομένων γὰρ οὐδὲν ἧττον καὶ μὴ ἐκθυμιωμένων εὐωδία τις γίνεται.

[43] 14 „Καὶ ἐφύτευσεν ὁ θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς·
καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασε“ (Gen. 2, 8.). τὴν μετάρσιον καὶ οὐράνιον σοφίαν πολλοῖς ὀνόμασι πολυώνυμον οὖσαν p. 52 M. δεδήλωκε· καὶ γὰρ ἀρχὴν καὶ εἰκόνα καὶ ὅρασιν θεοῦ κέκληκε. ταύτης δ’ ὡς ἂν ἀρχετύπου μίμημα τὴν ἐπίγειον σοφίαν νυνὶ παρίστησι διὰ τῆς τοῦ παραδείσου φυτουργίας· μὴ γὰρ τοσαύτη κατάσχοι τὸν ἀνθρώπινον
λογισμὸν ἀσέβεια, ὡς ὑπολαβεῖν ὅτι θεὸς γεωπονεῖ καὶ φυτεύει ¹³¹⁴ παραδείσους, ἐπεὶ καὶ τίνος ἕνεκα εὐθὺς διαπορήσομεν· οὐ γὰρ ὅπως ἀναπαύλας εὐδιαγώγους καὶ ἡδονὰς ἑαυτῷ πορίζῃ — μηδὲ εἰς νοῦν ἔλθοι ποτὲ τὸν ἡμέτερον ἡ τοιαύτη μυθοποιΐα —·

[44] θεοῦ γὰρ οὐδὲ ὁ σύμπας κόσμος ἄξιον ἂν εἴη χωρίον καὶ ἐνδιαίτημα, ἐπεὶ αὐτὸς ἑαυτοῦ τόπος καὶ αὐτὸς ἑαυτοῦ πλήρης καὶ ἱκανὸς αὐτὸς ἑαυτῷ ὁ θεός, τὰ μὲν
ἄλλα ἐπιδεᾶ καὶ ἔρημα καὶ κενὰ ὄντα πληρῶν καὶ περιέχων, αὐτὸς δὲ ὑπ’ οὐδενὸς ἄλλου περιεχόμενος, ἅτε εἷς καὶ τὸ πᾶν αὐτὸς ὤν.

[45] τὴν οὖν ἐπίγειον ἀρετὴν σπείρει καὶ φυτεύει τῷ θνητῷ γένει ὁ θεὸς μίμημα καὶ ἀπεικόνισμα οὖσαν τῆς οὐρανίου· ἐλεήσας γὰρ ἡμῶν τὸ γένος καὶ κατιδὼν ὅτι ἐξ ἀφθόνων καὶ πλουσίων κακῶν συνέστηκεν, ἐπίκουρον καὶ
ἀρωγὸν τῶν ψυχῆς νόσων ἀρετὴν ἐπίγειον ἐρρίζου, μίμημα, ὡς ἔφην, τῆς οὐρανίου καὶ ἀρχετύπου, ἣν πολλοῖς ὀνόμασι καλεῖ. παράδεισος μὲν δὴ τροπικῶς εἴρηται ἡ ἀρετή, τόπος δὲ οἰκεῖος τῷ παραδείσῳ Ἐδέμ, τοῦτο δέ ἐστι τρυφή· ἀρετῇ δὲ ἁρμόττον εἰρήνη καὶ εὐπάθεια καὶ χαρά, ἐν οἷς τὸ τρυφᾶν ὡς ἀληθῶς ἐστι.

[46] καὶ μὴν κατὰ ἀνατολάς
ἐστιν ἡ φυτουργία τοῦ παραδείσου· οὐ γὰρ δύεται καὶ σβέννυται, ἀλλ’ ἀεὶ πέφυκεν ἀνατέλλειν ὁ ὀρθὸς λόγος, καὶ ὥσπερ, οἶμαι, ἀνατείλας ἥλιος τὸν ζόφον τοῦ ἀέρος φωτὸς ἐνέπλησεν, οὕτως καὶ ἀρετὴ ἀνατείλασα ἐν ψυχῇ τὴν ἀχλὺν αὐτῆς ἐναυγάζει καὶ τὸν πολὺν σκότον σκεδάννυσι.

[47] „καὶ ἔθετο“ φησίν „ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν.“ ἀγαθὸς
γὰρ ὢν ὁ θεὸς καὶ ἐπ’ ἀρετὴν ὡς οἰκειότατον ἔργον ἀσκῶν τὸ γένος ἡμῶν τὸν νοῦν τίθησιν ἐν τῇ ἀρετῇ, ἵνα δηλονότι μηδὲν ἄλλο ¹⁵¹⁶ ἢ ταύτην καθάπερ ἀγαθὸς γεωργὸς τημελῇ καὶ περιέπῃ.

[48] 15 ζητήσειε δ’ ἄν τις, διὰ τί, τοῦ μιμεῖσθαι θεοῦ τὰ ἔργα ὄντος ὁσίου, ἐμοὶ μὲν ἀπηγόρευται φυτεύειν ἄλσος παρὰ τῷ θυσιαστηρίῳ, τὸν δὲ παράδεισον ὁ θεὸς φυτεύει; φησὶ γάρ· „οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ p. 53 Μ. ποιήσεις σεαυτῷ“
(Deuter. 16,21). τί οὖν λεκτέον; ὅτι πρέπει τῷ θεῷ φυτεύειν καὶ οἰκοδομεῖν ἐν ψυχῇ τὰς ἀρετάς.

[49] φίλαυτος δὲ καὶ ἄθεος ὁ νοῦς οἰόμενος ἴσος εἶναι θεῷ καὶ ποιεῖν δοκῶν ἐν τῷ πάσχειν ἐξεταζόμενος· θεοῦ δὲ σπείροντος καὶ φυτεύοντος ἐν ψυχῇ τὰ καλά, ὁ λέγων νοῦς ὅτι „ἐγὼ φυτεύω“
ἀσεβεῖ. οὐ φυτεύσεις οὖν, ὅταν ὁ θεὸς φυτουργῇ· ἐὰν δὲ καὶ φυτὰ ἐν ψυχῇ καταβάλῃ, ὦ διάνοια, καρποτόκα φύτευε πάντα, ἀλλὰ μὴ ἄλσος, ἐν ἄλσει γὰρ καὶ ἀγρίας ὕλης ἐστὶ καὶ ἡμέρου δένδρα· κακίαν δὲ τὴν ἄγονον ἐν ψυχῇ μετὰ τῆς ἡμέρου καὶ καρποτόκου φυτεύειν ἀρετῆς λέπρας ἐστὶ τῆς διφυοῦς καὶ μιγάδος οἰκεῖον.

[50] ἐὰν μέντοι γε τὰ ἄμικτα
καὶ σύγκλυδα εἰς ταὐτὸν ἄγῃς, χώριζε καὶ διάκρινε τῆς καθαρᾶς καὶ ἀμιάντου φύσεως τῆς ἀναφερούσης τὰ ἄμωμα τῷ θεῷ, αὕτη δέ ἐστι τὸ θυσιαστήριον· τούτου γὰρ ἀλλότριον τὸ λέγειν ἔργον τι εἶναι ψυχῆς, ἐπὶ θεὸν πάντων λαμβανόντων τὴν ἀναφοράν, καὶ τὸ τὰ ἄκαρπα τοῖς καρποτόκοις ἀναμιγνύναι· μῶμος γὰρ τοῦτό γε, τὰ δὲ ἄμωμα τῷ θεῷ προσάγεται.

[51]
ἐὰν οὖν τι τούτων παραβῇς, ὦ ψυχή, σαυτὴν βλάψεις, οὐ θεόν· διὰ τοῦτό φησιν· „οὐ φυτεύσεις σεαυτῷ“· θεῷ γὰρ οὐδεὶς ἐργάζεται, καὶ μάλιστα τὰ φαῦλα· καὶ ἐπιφέρει πάλιν· „οὐ ποιήσεις σεαυτῷ.“ λέγει δὲ καὶ ἐν ἑτέροις· „οὐ ποιήσετε μετ’ ἐμοῦ θεοὺς ἀργυροῦς, καὶ θεοὺς χρυσοῦς οὐ ποιήσετε ὑμῖν ἑαυτοῖς“ (Exod. 20, 23)· ὁ γὰρ ἢ ποιότητα
οἰόμενος ἔχειν τὸν θεὸν ἢ μὴ ἕνα εἶναι ἢ μὴ ἀγένητον καὶ ἄφθαρτον ἢ μὴ ἄτρεπτον ἑαυτὸν ἀδικεῖ, οὐ θεόν· „ἑαυτοῖς“ γάρ φησιν „οὐ ποιήσετε“· δεῖ γὰρ ἡγεῖσθαι καὶ ἄποιον αὐτὸν καὶ ἕνα καὶ ¹⁷ ἄφθαρτον καὶ ἄτρεπτον· ὁ δὲ μὴ οὕτως διανοούμενος ἑαυτοῦ τὴν ψυχὴν ψευδοῦς καὶ ἀθέου δόξης ἀναπίμπλησιν.

[52] οὐχ ὁρᾷς ὅτι, κἂν εἰσαγάγῃ ἡμᾶς εἰς τὴν ἀρετὴν καὶ εἰσαχθέντες φυτεύσωμεν ἄκαρπον μὲν οὐδὲν „πᾶν δὲ ξύλον βρώσιμον“, κελεύει "περικαθαρίσαι τὴν ἀκαθαρσίαν αὐτοῦ“ (Lev. 19, 23) ; τοῦτο δ’ ἐστὶ τὸ δοκεῖν φυτεύειν· ἀποτεμεῖν οἴησιν γὰρ

[53] ἐπαγγέλλεται, οἴησις δὲ ἀκάθαρτον φύσει. 16 ὃν δὲ ἔπλασεν ἄνθρωπον τιθέναι φησὶν ἐν τῷ παραδείσῳ, νυνὶ μόνον· τίς οὖν ἐστιν, ἐφ’ οὗ ὕστερόν φησιν ὅτι „ἔλαβε κύριος ὁ θεὸς τὸν ἄνθρωπον ὃν ἐποίησε καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ, ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν“ (Gen. 2, 15) ; μήποτ’ οὖν ἕτερός ἐστιν ἄνθρωπος οὗτος, ὁ κατὰ τὴν
εἰκόνα καὶ τὴν ἰδέαν γεγονώς, ὥστε δύο ἀνθρώπους εἰς τὸν παράδεισον εἰσάγεσθαι, τὸν μὲν πεπλασμένον, τὸν δὲ κατ’ εἰκόνα.

[54] ὁ μὲν οὖν κατὰ τὴν ἰδέαν γεγονὼς οὐ p. 54 M. μόνον ἐν ταῖς φυτουργίαις τῶν ἀρετῶν ἐξετάζεται, ἀλλὰ καὶ ἐργάτης ἐστὶν αὐτῶν καὶ φύλαξ, τοῦτο δ’ ἐστὶ μνήμων ὧν ἤκουσε καὶ ἤσκησεν, ὁ δὲ πλαστὸς οὔτε ἐργάζεται τὰς ἀρετὰς οὔτε
φυλάττει, ἀλλὰ μόνον εἰσάγεται εἰς τὰ δόγματα ἀφθονίᾳ θεοῦ, μέλλων αὐτίκα φυγὰς ἀρετῆς ἔσεσθαι.

[55] διὰ τοῦτο ὃν μὲν μόνον τίθησιν ἐν τῷ παραδείσῳ, πλαστὸν καλεῖ, ὃν δὲ καὶ ἐργάτην καὶ φύλακα ἀποδείκνυσιν, οὐ πλαστόν, ἀλλὰ „ὃν ἐποίησε“· καὶ τοῦτον μὲν λαμβάνει, ἐκεῖνον δὲ ἐκβάλλει. ὃν δὲ λαμβάνει, τριῶν ἀξιοῖ, ἐξ ὧν συνέστηκεν ἡ εὐφυΐα,
εὐθιξίας, ἐπιμονῆς, μνήμης· ἡ μὲν οὖν εὐθιξία θέσις ἐστὶν ἐν τῷ παραδείσῳ, ἡ δὲ ἐπιμονὴ πρᾶξις τῶν καλῶν [τὸ ἐργάζεσθαι τὰ καλά], ἡ δὲ μνήμη φυλακὴ καὶ διατήρησις τῶν ἁγίων δογμάτων. ὁ δὲ πλαστὸς νοῦς οὔτε μνημονεύει τὰ καλὰ οὔτε ἐργάζεται, μόνον δὲ εὔθικτός ἐστι· παρὸ ¹⁸¹⁹ καὶ τεθεὶς ἐν τῷ παραδείσῳ μικρὸν ὕστερον ἀποδιδράσκει καὶ ἐκβάλλεται.

[56] 17 „Καὶ ἐξανέτειλεν ὁ θεὸς ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν, καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τῷ παραδείσῳ,
καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ“ (Gen. 2, 9). ἃ φυτεύει ἐν τῇ ψυχῇ δένδρα ἀρετῆς, νῦν ὑπογράφει· ἔστι δὲ ταῦτα αἵ τε κατὰ μέρος ἀρεταὶ καὶ αἱ κατ’ αὐτὰς ἐνέργειαι καὶ τὰ κατορθώματα καὶ τὰ λεγόμενα παρὰ τοῖς φιλοσοφοῦσι καθήκοντα, ταῦτά ἐστι τοῦ παραδείσου τὰ φυτά.

[57] χαρακτηρίζει μέντοι γε αὐτὰ ταῦτα δηλῶν
ὅτι τὸ ἀγαθὸν καὶ ὀφθῆναι κάλλιστόν ἐστι καὶ ἀπολαυσθῆναι· ἔνιαι γὰρ τῶν τεχνῶν θεωρητικαὶ μέν εἰσιν, οὐ πρακτικαὶ δέ, γεωμετρία ἀστρονομία, ἔνιαι δὲ πρακτικαὶ μέν, οὐ θεωρητικαὶ δέ, τεκτονικὴ χαλκευτικὴ καὶ ὅσαι βάναυσοι λέγονται· ἡ δὲ ἀρετὴ καὶ θεωρητική ἐστι καὶ πρακτική· καὶ γὰρ θεωρίαν ἔχει, ὁπότε καὶ ἡ ἐπ’ αὐτὴν ὁδὸς φιλοσοφία
διὰ τῶν τριῶν αὐτῆς μερῶν, τοῦ λογικοῦ, τοῦ ἠθικοῦ, τοῦ φυσικοῦ, καὶ πράξεις· ὅλου γὰρ τοῦ βίου ἐστὶ τέχνη ἡ ἀρετή, ἐν ᾧ καὶ αἱ σύμπασαι πράξεις.

[58] ἀλλὰ καίτοι θεωρίαν ἔχουσα καὶ πρᾶξιν, πάλιν ἐν ἑκατέρῳ ὑπερβάλλει κατὰ τὸ κρεῖττον· καὶ γὰρ ἡ θεωρία τῆς ἀρετῆς παγκάλη καὶ ἡ πρᾶξις καὶ ἡ χρῆσις περιμάχητος. διὸ καί φησιν ὅτι
καὶ „εἰς ὅρασίν ἐστιν ὡραῖον“, ὅπερ ἦν τοῦ θεωρητικοῦ σύμβολον, καὶ "καλὸν εἰς βρῶσιν“, ὅπερ ἐστὶ τοῦ χρηστικοῦ καὶ πρακτικοῦ σημεῖον.

[59] 18 τὸ δὲ ξύλον τῆς ζωῆς ἐστιν ἡ γενικωτάτη ἀρετή, ἥν τινες ἀγαθότητα καλοῦσιν, ἀφ’ ἧς αἱ κατὰ μέρος ἀρεταὶ συνίστανται. τούτου χάριν καὶ μέσον ἵδρυται τοῦ παραδείσου, τὴν συνεκτικωτάτην χώραν ἔχον, ἵνα ὑπὸ τῶν ἑκατέρωθεν βασιλέως p 55 M. τρόπον δορυφορῆται. οἱ δὲ
λέγουσι τὴν καρδίαν ξύλον εἰρῆσθαι ζωῆς, ἐπειδὴ αἰτία τε τοῦ ζῆν ²⁰²¹ ἐστι καὶ τὴν μέσην τοῦ σώματος χώραν ἔλαχεν, ὡς ἂν κατ’ αὐτοὺς ἡγεμονικὸν ὑπάρχουσα. ἀλλ’ οὗτοι μὲν ἰατρικὴν δόξαν ἐκτιθέμενοι μᾶλλον ἢ φυσικὴν μὴ λανθανέτωσαν, ἡμεῖς δέ, ὡς καὶ πρότερον ἐλέχθη, τὴν γενικωτάτην ἀρετὴν ξύλον εἰρῆσθαι ζωῆς λέγομεν.

[60] τοῦτο μὲν οὖν ῥητῶς φησιν ὅτι ἐστὶν ἐν μέσῳ τῷ παραδείσῳ· τὸ δὲ ἕτερον ξύλον,
τὸ τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ δεδήλωκεν οὔτε εἰ ἐντὸς οὔτε εἰ ἐκτός ἐστι τοῦ παραδείσου, ἀλλ’ εἰπὼν οὕτως „καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ“ εὐθὺς ἡσύχασεν οὐ δηλώσας ὅπου τετύχηκεν ὄν, ἵνα μὴ ὁ φυσιολογίας ἀμύητος τὸν ὄντα τῆς ἐπιστήμης θαυμάζῃ. τί οὖν χρὴ λέγειν; ὅτι τὸ ξύλον τοῦτο καὶ ἐν
τῷ παραδείσῳ ἐστὶ καὶ ἐκτὸς αὐτοῦ, οὐσίᾳ μὲν ἐν αὐτῷ, δυνάμει δὲ ἐκτός.

[61] πῶς; τὸ ἡγεμονικὸν ἡμῶν πανδεχές ἐστι καὶ ἔοικε κηρῷ πάντας τύπους καλούς τε καὶ αἰσχροὺς δεχομένῳ· παρὸ καὶ ὁ πτερνιστὴς Ἰακὼβ ὁμολογεῖ φάσκων "Ἐπ’ ἐμὲ ἐγένετο πάντα ταῦτα“ (Gen. 42,36)· ἐπὶ γὰρ μίαν οὖσαν τὴν ψυχὴν αἱ ἀμύθητοι τυπώσεις
ἁπάντων τῶν ἐν τῷ παντὶ ἀναφέρονται· ὅταν μὲν οὖν δέξηται τὸν τῆς τελείας ἀρετῆς χαρακτῆρα, γέγονε τὸ τῆς ζωῆς ξύλον, ὅταν δὲ τὸν τῆς κακίας, γέγονε τὸ τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ· ἡ δὲ κακία πεφυγάδευται θείου χοροῦ· τὸ δεδεγμένον οὖν αὐτὴν ἡγεμονικὸν ἐν τῷ παραδείσῳ ἐστὶ κατὰ τὴν οὐσίαν, ἐν αὐτῷ γάρ ἐστι καὶ ὁ
τῆς ἀρετῆς χαρακτὴρ οἰκεῖος ὢν τῷ παραδείσῳ, δυνάμει δὲ πάλιν οὐκ ἔστιν ἐν αὐτῷ, ὅτι ὁ τύπος ὁ κακίας ἀλλότριός ἐστι θείων ἀνατολῶν.

[62] ὃ δὲ λέγω, καὶ οὕτως ἄν τις καταμάθοι. νῦν ἐν τῷ σώματί μου τὸ ἡγεμονικόν ἐστι κατὰ τὴν οὐσίαν, δυνάμει δὲ ἐν Ἰταλίᾳ ἢ Σικελίᾳ, ὁπότε περὶ τῶν χωρῶν τούτων ἐπιλογίζεται, καὶ ἐν οὐρανῷ, ὁπότε περὶ
οὐρανοῦ σκοπεῖ· παρὸ καὶ πολλάκις ἐν βεβήλοις ὄντες χωρίοις τινὲς κατὰ τὴν οὐσίαν ἐν ἱερωτάτοις ὑπάρχουσι φαντασιούμενοι τὰ ἀρετῆς, ²² καὶ ἔμπαλιν ἐν τοῖς ἀδύτοις ὑπάρχοντες ἄλλοι τὴν διάνοιάν εἰσι βέβηλοι, τῷ τροπὰς πρὸς τὸ χεῖρον καὶ τύπους αὐτὴν λαμβάνειν φαύλους· ὥστε οὔτε ἐν τῷ παραδείσῳ ἡ κακία ἐστὶν οὔτε οὐχί ἐστι· δύναται μὲν γὰρ εἶναι κατ’ οὐσίαν, δυνάμει δὲ οὐ δύναται.

[63] 19 „Ποταμὸς δὲ ἐκπορεύεται ἐξ Ἐδὲμ ποτίζειν τὸν παράδεισον· ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς. ὄνομα P 56 Μ. τῷ ἑνὶ Φεισών· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ, ἐκεῖ οὗ ἐστι τὸ χρυσίον· τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν· καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος. καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γηών·
οὗτος κυκλοῖ πᾶσαν τὴν γῆν Αἰθιοπίας. καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις· οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων. ὁ δὲ ποταμὸς ὁ τέταρτος Εὐφράτης“ (Gen. 2,10 —14). διὰ τούτων βούλεται τὰς κατὰ μέρος ἀρετὰς ὑπογράφειν· εἰσὶ δὲ τὸν ἀριθμὸν τέτταρες, φρόνησις σωφροσύνη ἀνδρεία δικαιοσύνη. ὁ μὲν δὴ μέγιστος ποταμός, οὗ αἱ τέτταρες ἀπόρροιαι γεγόνασιν,
ἡ γενική ἐστιν ἀρετή, ἣν ἀγαθότητα ὠνομάσαμεν, αἱ δὲ τέτταρες ἀπόρροιαι αἱ ἰσάριθμοι ἀρεταί.

[64] λαμβάνει μὲν οὖν τὰς ἀρχὰς ἡ γενικὴ ἀρετὴ ἀπὸ τῆς Ἐδέμ, τῆς τοῦ θεοῦ σοφίας, ἣ χαίρει καὶ γάνυται καὶ τρυφᾷ ἐπὶ μόνῳ τῷ πατρὶ αὐτῆς ἀγαλλομένη καὶ σεμνυνομένη θεῷ, αἱ δὲ ἐν εἴδει τέτταρες ἀπὸ τῆς γενικῆς, ἥτις ποταμοῦ δίκην ἄρδει
τὰ κατορθώματα ἑκάσταις πολλῷ ῥεύματι καλῶν πράξεων.

[65] ἴδωμεν δὲ καὶ τὰς λέξεις. „ποταμὸς δὲ„ φησίν „ἐκπορεύεται ἐξ Ἐδὲμ ποτίζειν τὸν ²³²⁴ παράδεισον.“ ποταμὸς ἡ γενική ἐστιν ἀρετή, ἡ ἀγαθότης· αὕτη ἐκπορεύεται ἐκ τῆς Ἐδέμ, τῆς τοῦ θεοῦ σοφίας· ἡ δέ ἐστιν ὁ θεοῦ λόγος· κατὰ γὰρ τοῦτον πεποίηται ἡ γενικὴ ἀρετή. τὸν παράδεισον δὲ ποτίζει ἡ γενικὴ ἀρετή, τουτέστι τὰς κατὰ μέρος ἀρετὰς ἄρδει. „ἀρχὰς“ δὲ οὐ τὰς τοπικὰς λαμβάνει, ἀλλὰ τὰς ἡγεμονικάς· ἑκάστη γὰρ τῶν ἀρετῶν
ἡγεμονὶς καὶ βασιλὶς ὡς ἀληθῶς ἐστι. τὸ δὲ „ἀφορίζεται“ ἴσον ἐστὶ τῷ ὅροις πεπεράτωται· ἡ μὲν φρόνησις περὶ τὰ ποιητέα ὅρους αὐτοῖς τιθεῖσα, ἡ δὲ ἀνδρεία τοῖς ὑπομενετέοις, ἡ δὲ σωφροσύνη τοῖς αἱρετέοις,

[66] ἡ δὲ δικαιοσύνη τοῖς ἀπονεμητέοις. 20 „ὄνομα τῷ ἑνὶ Φεισών· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ, ἐκεῖ οὗ ἐστι τὸ χρυσίον, τὸ
δὲ χρυσίον τῆς γῆς ἐκείνης καλόν· καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος.“ τῶν τεττάρων ἀρετῶν ἓν εἶδός ἐστιν ἡ φρόνησις, ἣν Φεισὼν ὠνόμασε παρὰ τὸ φείδεσθαι καὶ φυλάττειν τὴν ψυχὴν ἀπὸ ἀδικημάτων. χορεύει δὲ καὶ κύκλῳ περίεισι τὴν γῆν Εὐιλάτ, τοῦτο δέ ἐστι, τὴν εὐμενῆ καὶ πραεῖαν καὶ ἵλεων κατάστασιν περιέπει·
καθάπερ δὲ p.57 M. τῆς χυτῆς οὐσίας ἡ κρατίστη καὶ δοκιμωτάτη χρυσός ἐστιν, οὕτως καὶ ψυχῆς ἡ δοκιμωτάτη ἀρετὴ φρόνησις γέγονε.

[67] τὸ δὲ „ἐκεῖ οὗ ἐστι τὸ χρυσίον“ οὐκ ἔστι τοπικὸν τοιοῦτον, ἐκεῖ ὅπου ἐστὶ τὸ χρυσίον, ἀλλ’ ἐκεῖ οὗ κτῆμά ἐστιν ἡ χρυσαυγὴς καὶ πεπυρωμένη καὶ τιμία φρόνησις· κτῆμα δὲ θεοῦ κάλλιστον ἥδε ἀνωμολόγηται. κατὰ
δὲ τὸν τόπον τῆς φρονήσεως δύο εἰσὶ ποιοί, ὅ τε φρόνιμος καὶ ὁ φρονῶν, οὓς ἄνθρακι καὶ λίθῳ πρασίνῳ παραβέβληκεν.

[68] 21 „καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γηών· οὗτος κυκλοῖ πᾶσαν τὴν γῆν Αἰθιοπίας." συμβολικῶς ἐστιν ὁ ποταμὸς οὗτος ἡ ἀνδρεία· ἑρμηνευθὲν γὰρ τὸ Γηὼν ²⁵ ὄνομά ἐστι στῆθος ἢ κερατίζων· ἑκάτερον δὲ ἀνδρείας μηνυτικόν· περί τε γὰρ τὰ στήθη, ὅπου καὶ ἡ καρδία, διατρίβει καὶ πρὸς ἄμυναν εὐτρέπισται· ἐπιστήμη γάρ ἐστιν ὑπομενετέων καὶ οὐχ ὑπομενετέων καὶ οὐδετέρων. περικυκλοῖ δὲ καὶ περικάθηται προσπολεμοῦσα τὴν Αἰθιοπίαν,
ἧς ἐστιν ἑρμηνευθὲν τοὔνομα ταπείνωσις· ταπεινὸν δὲ ἡ δειλία, ἡ δὲ ἀνδρεία ταπεινώσει καὶ δειλίᾳ πολέμιον.

[69] „καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις, οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων.“ τρίτη ἐστὶν ἀρετὴ σωφροσύνη, ἀντιστατοῦσα τῇ κατευθύνειν δοκούσῃ τὴν ἀνθρωπίνην ἀσθένειαν ἡδονῇ· Ἀσσύριοι γὰρ εὐθύνοντες Ἑλλάδι γλώττῃ καλοῦνται. τίγριδι
δὲ τῷ ἀτιθασωτάτῳ ζῴῳ τὴν ἐπιθυμίαν εἴκασε, περὶ ἣν ἡ σωφροσύνη πραγματεύεται.

[70] 22 ἄξιον μέντοι ἀπορῆσαι, διὰ τί δευτέρα μὲν ἀνδρεία, τρίτη δὲ σωφροσύνη, πρώτη δὲ φρόνησις εἴρηται, καὶ οὐχ ἑτέραν τῶν ἀρετῶν τάξιν δεδήλωκε. νοητέον οὖν ὅτι ἐστὶν ἡμῶν τριμερὴς ἡ ψυχὴ καὶ ἔχει μέρος τὸ μὲν λογικόν, τὸ δὲ θυμικόν, τὸ δὲ ἐπιθυμητικόν.
καὶ συμβέβηκε τοῦ μὲν λογικοῦ χωρίον εἶναι καὶ ἐνδιαίτημα τὴν κεφαλήν, τοῦ δὲ θυμικοῦ τὰ στέρνα, τοῦ δὲ ἐπιθυμητικοῦ τὸ ἦτρον, ἀρετὴν δὲ ἑκάστῳ τῶν μερῶν οἰκείαν προσηρμόσθαι, τῷ μὲν λογικῷ φρόνησιν, λογισμοῦ γάρ ἐστιν ἐπιστήμην ἔχειν ὧν τε δεῖ ποιεῖν καὶ ὧν μή, τῷ δὲ θυμικῷ ἀνδρείαν, τῷ δὲ ἐπιθυμητικῷ σωφροσύνην, p 58 M. σωφροσύνῃ γὰρ τὰς ἐπιθυμίας ἀκούμεθα καὶ ἰώμεθα.

[71] ὥσπερ οὖν κεφαλὴ
μὲν πρῶτον τοῦ ζῴου καὶ ἀνωτάτω μέρος ἐστί, δεύτερον δὲ στέρνα, τρίτον δὲ ἦτρον, καὶ πάλιν ψυχῆς πρῶτον μὲν τὸ λογικόν, δεύτερον δὲ τὸ θυμικόν, τρίτον δὲ τὸ ἐπιθυμητικόν, οὕτως καὶ τῶν ἀρετῶν πρώτη μὲν ἡ περὶ τὸ πρῶτον μέρος τῆς ψυχῆς, ὃ δὴ λογικόν ἐστι, καὶ ²⁶²⁷ τοῦ σώματος διατρίβουσα κεφαλὴν φρόνησις, δευτέρα δὲ ἀνδρεία, ὅτι περὶ τὸ δεύτερον μέρος ψυχῆς μὲν θυμόν, σώματος δὲ τὰ στέρνα φωλεύει, τρίτη δὲ σωφροσύνη, ὅτι περὶ τὸ ἦτρον, ὃ δὴ τρίτον ἐστὶ τοῦ σώματος, καὶ περὶ τὸ ἐπιθυμητικόν, ὃ τρίτην εἴληχε χώραν ἐν ψυχῇ, πραγματεύεται.

[72] 23 "ὁ δὲ ποταμὸς“ φησίν "ὁ τέταρτος Εὐφράτης.“
καρποφορία καλεῖται ὁ Εὐφράτης, ἔστι δὲ συμβολικῶς ἀρετὴ τετάρτη, δικαιοσύνη, καρποφόρος τῷ ὄντι καὶ εὐφραίνουσα τὴν διάνοιαν. πότε οὖν γίνεται; ὅταν τὰ τρία μέρη τῆς ψυχῆς συμφωνίαν ἔχῃ· συμφωνία δὲ αὐτοῖς ἐστιν ἡ τοῦ κρείττονος ἡγεμονία, οἷον ὅταν τὰ δύο, τό τε θυμικὸν καὶ τὸ ἐπιθυμητικόν, ἡνιοχῶνται καθάπερ ἵπποι ὑπὸ τοῦ λογικοῦ,
τότε γίνεται δικαιοσύνη· δίκαιον γὰρ τὸ μὲν κρεῖττον ἄρχειν ἀεὶ καὶ πανταχοῦ, τὸ δὲ χεῖρον ἄρχεσθαι· κρεῖττον μὲν δὴ τὸ λογικόν, χεῖρον δὲ τὸ ἐπιθυμητικὸν καὶ τὸ θυμικόν.

[73] ὅταν δὲ ἔμπαλιν ἀφηνιάσῃ καὶ ἀναχαιτίσῃ ὁ θυμὸς καὶ ἡ ἐπιθυμία καὶ τὸν ἡνίοχον, λέγω δὲ τὸν λογισμόν, τῇ βίᾳ τῆς ὁρμῆς κατασύρῃ καὶ ὑποζεύξῃ, ἑκάτερον δὲ πάθος
λάβηται τῶν ἡνιῶν, ἀδικία κρατεῖ· ἀνάγκη γὰρ ἀπειρίᾳ καὶ κακίᾳ τοῦ ἡνιόχου τὰ ὑπεζευγμένα κατὰ κρημνῶν φέρεσθαι καὶ βαράθρων, ὥσπερ

[74] ἐμπειρίᾳ καὶ ἀρετῇ διασῴζεσθαι. 24 ἔτι καὶ οὕτως ἴδωμεν τὸ προκείμενον. Φεισὼν ἑρμηνεύεται στόματος ἀλλοίωσις, Εὐιλὰτ δὲ ὠδίνουσα· καὶ διὰ τούτων ἡ φρόνησις ἐμφαίνεται. οἱ μὲν γὰρ πολλοὶ
φρόνιμον νομίζουσι τὸν εὑρετὴν λόγων σοφιστικῶν καὶ δεινὸν ἑρμηνεῦσαι τὸ νοηθέν, Μωυσῆς δὲ λογοφίλην μὲν αὐτὸν οἶδε, φρόνιμον δὲ οὐδαμῶς. ἐν ἀλλοιώσει γὰρ τοῦ στόματος, τουτέστι τοῦ ἑρμηνευτικοῦ λόγου, ἡ φρόνησις θεωρεῖται· ὅπερ ἦν μὴ ἐν λόγῳ τὸ φρονεῖν, ἀλλ’ ἐν ἔργῳ θεωρεῖσθαι ²⁸²⁹ καὶ σπουδαίαις πράξεσι.

[75] κύκλον δὲ περιτίθησι καὶ ὡσανεὶ τεῖχος ἡ φρόνησις τῇ Εὐιλὰτ τῇ ὠδινούσῃ ἀφροσύνῃ πρὸς πολιορκίαν αὐτῆς καὶ καθαίρεσιν· ἀφροσύνῃ δὲ κύριον ὄνομά ἐστιν p. 59 M. ὠδίνουσα, ὅτι ὁ ἄφρων νοῦς ἀνεφίκτων ἐρῶν ἑκάστοτε ἐν ὠδῖσίν ἐστιν, ὅτε χρημάτων
ἐρᾷ, [ὠδίνει,] ὅτε δόξης, ὅτε ἡδονῆς, ὅτε ἄλλου τινός.

[76] ἐν ὠδῖσι δὲ ὢν οὐδέποτε τίκτει· οὐ γὰρ πέφυκε γόνιμον οὐδὲν τελεσφορεῖν ἡ τοῦ φαύλου ψυχή· ἃ δ’ ἂν καὶ δοκῇ προφέρειν, ἀμβλωθρίδια εὑρίσκεται καὶ ἐκτρώματα, κατεσθίοντα τὸ ἥμισυ τῶν σαρκῶν αὐτῆς, ἴσα θανάτῳ ψυχικῷ. παρὸ καὶ δεῖται ὁ ἱερὸς λόγος Ἀαρὼν τοῦ θεοφιλοῦς Μωυσέως
ἰάσασθαι τὴν τροπὴν τῆς Μαριάμ, ἵνα μὴ γένηται ἐν ὠδῖνι κακῶν ἡ ψυχή, διὸ καί φησι· „μὴ γένηται ὡς ἴσον θανάτῳ, ὡς ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρός, καὶ κατεσθίει τὸ ἥμισυ τῶν σαρκῶν αὐτῆς“ (Num. 12, 12).

[77] 25 "Ἐκεῖ" οὖν φησιν „οὗ ἐστι τὸ χρυσίον“ (Gen. 2, 11). οὐ
λέγει ἐκεῖ εἶναι τὸ χρυσίον μόνον, ἀλλὰ "ἐκεῖ οὗ ἐστιν.“ ἡ γὰρ φρόνησις, ἣν εἴκασε χρυσίῳ, ἀδόλῳ καὶ καθαρᾷ καὶ πεπυρωμένῃ καὶ δεδοκιμασμένῃ καὶ τιμίᾳ φύσει, ἐκεῖ μέν ἐστιν ἐν τῇ τοῦ θεοῦ σοφίᾳ, ἐκεῖ δὲ οὖσα οὐκ ἔστι τῆς σοφίας κτῆμα, ἀλλὰ οὗ καὶ ἡ σοφία ἐστὶν αὐτή, τοῦ δημιουργοῦ καὶ κτωμένου θεοῦ.

[78] „τὸ δὲ χρυσίον τῆς γῆς ἐκείνης
καλόν“ (Gen. 2, 12). οὐκοῦν ἐστιν ἕτερον χρυσίον οὐχὶ καλόν; πάνυ γε· διττὸν γὰρ φρονήσεως γένος, τὸ μὲν καθόλου, τὸ δὲ ἐπὶ μέρους· ἡ μὲν οὖν ἐν ἐμοὶ φρόνησις ἐκ μέρους οὖσα οὐ καλή, φθαρέντος γάρ μου συμφθείρεται· ἡ δὲ καθόλου φρόνησις ἡ οἰκοῦσα τὴν τοῦ θεοῦ σοφίαν καὶ τὸν οἶκον αὐτοῦ καλή, ἄφθαρτος γὰρ ἐν ἀφθάρτῳ οἴκῳ διαμένει.

[79] 26 "καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος“ (ibid.), οἱ ³⁰ δύο ποιοί, ὅ τε φρόνιμος καὶ ὁ φρονῶν, ὁ μὲν συνιστάμενος κατὰ τὴν φρόνησιν, ὁ δὲ φρονῶν κατὰ τὸ φρονεῖν· τούτων γὰρ ἕνεκα τῶν ποιῶν ἔσπειρεν ὁ θεὸς ἐν τῷ γηγενεῖ φρόνησίν τε καὶ ἀρετήν· τί γὰρ ὄφελος ἦν αὐτῆς, εἰ μὴ οἱ δεξόμενοι λογισμοὶ ὑπῆρχον καὶ τοὺς τύπους αὐτῆς ἐναπομαξόμενοι; ὥστ’ εἰκότως ἐκεῖ ἐστιν, ὅπου ἡ φρόνησις, ὅ τε φρόνιμος
καὶ ὁ φρονῶν, οἱ δύο λίθοι.

[80] μήποτε δὲ ὁ Ἰούδας ἐστὶ καὶ ὁ Ἰσσάχαρ· ὁ γὰρ τῆς τοῦ θεοῦ φρονήσεως ἀσκητὴς ἐξομολογεῖται εὐχαριστικῶς τῷ τὸ ἀγαθὸν ἀφθόνως δωρησαμένῳ, ὁ δὲ καὶ τὰ καλὰ καὶ σπουδαῖα ἐργάζεται· τοῦ μὲν οὖν ἐξομολογουμένου ὁ Ἰούδας σύμβολον, ἐφ’ οὗ καὶ ἵσταται τίκτουσα ἡ Λεία (Gen. 29, 35), τοῦ δὲ ἐργαζομένου τὰ
καλὰ ὁ Ἰσσάχαρ, „ὑπέθηκε γὰρ τὸν ὦμον εἰς τὸ πονεῖν καὶ ἐγένετο ἀνὴρ γεωργός“ (Gen. 49, 15), ἐφ’ οὗ φησι Μωυσῆς σπαρέντος καὶ φυτευθέντος ἐν ψυχῇ „ἔστι μισθός“ (Gen. 30, 18), ὅπερ ἦν οὐκ ἀτελὴς ὁ πόνος ἀλλὰ στεφανούμενος ὑπὸ θεοῦ καὶ μισθοδοτούμενος.

[81] p. 60 M. ὅτι δὲ τούτων ποιεῖται μνήμην, δι’ ἑτέρων δηλοῖ, ὅταν ἐπὶ τοῦ ποδήρους φῇ·
„καὶ συνυφανεῖς ἐν αὐτῷ λίθον τετράστιχον· στίχος λίθων ἔσται, σάρδιον τοπάζιον σμάραγδος ὁ στίχος ὁ εἷς“ — Ῥουβὴν Συμεὼν Λευί—· „καὶ ὁ στίχος“ φησίν "ὁ δεύτερος ἄνθραξ καὶ σάπφειρος„ (Exod. 28,17. 18)
· ὁ δὲ σάπφειρος πράσινος λίθος ἐστίν. ἐγγέγλυπται δὲ τῷ μὲν ἄνθρακι ὁ Ἰούδας, τέταρτος γάρ, τῷ δὲ σαπφείρῳ ὁ Ἰσσάχαρ.

[82] διὰ τί οὖν οὐχ ὥσπερ λίθον πράσινον εἴρηκεν, οὕτως καὶ λίθον ἀνθράκινον; ὅτι ὁ μὲν Ἰούδας ὁ ἐξομολογητικὸς τρόπος ἄυλός ἐστι καὶ ἀσώματος· καὶ γὰρ αὐτὸ τοὔνομα τὸ τῆς ἐξομολογήσεως ἐμφαίνει τὴν ἐκτὸς ἑαυτοῦ ὁμολογίαν· ὅταν γὰρ ἐκβῇ ὁ νοῦς ἑαυτοῦ καὶ ἑαυτὸν ἀνενέγκῃ θεῷ, ὥσπερ ὁ γέλως Ἰσαάκ, τηνικαῦτα ὁμολογίαν τὴν πρὸς τὸν ὄντα ποιεῖται·
ἕως δὲ ἑαυτὸν ὑποτίθεται ὡς αἴτιόν τινος, μακρὰν ἀφέστηκε τοῦ παραχωρεῖν θεῷ καὶ ὁμολογεῖν αὐτῷ· καὶ αὐτὸ γὰρ τοῦτο τὸ ἐξομολογεῖσθαι ³¹ νοητέον ὅτι ἔργον ἐστὶν οὐχὶ τῆς ψυχῆς, ἀλλὰ τοῦ φαίνοντος αὐτῇ

[83] θεοῦ τὸ εὐχάριστον. ἄυλος μὲν δὴ ὁ ἐξομολογούμενος Ἰούδας. τῷ δὲ ἐκ πόνου προεληλυθότι Ἰσσάχαρ δεῖ καὶ ὕλης σωματικῆς· ἐπεὶ πῶς ἀναγνώσεται χωρὶς ὀμμάτων ὁ ἀσκητής; πῶς δὲ ἀκούσεται τῶν προτρεπτικῶν
λόγων χωρὶς ἀκοῆς; πῶς δὲ σιτίων καὶ ποτῶν ἐφίξεται δίχα γαστρὸς καὶ τῆς περὶ αὐτὴν τερατουργίας; διὰ τοῦτο λίθῳ ἀπεικάσθη.

[84] καὶ τὰ χρώματα μέντοι διάφορα· τῷ μὲν γὰρ ἐξομολογητικῷ οἰκεία χροιὰ ἡ τοῦ ἄνθρακος, πεπύρωται γὰρ ἐν εὐχαριστίᾳ θεοῦ καὶ μεθύει τὴν νήφουσαν μέθην, τῷ δὲ ἔτι πονοῦντι ἡ τοῦ πρασίνου λίθου, ὠχροὶ
γὰρ οἱ ἐν ἀσκήσει διά τε τὸν τρύχοντα πόνον καὶ διὰ δέος τοῦ μὴ τυχεῖν ἂν ἴσως τοῦ κατ’ εὐχὴν τέλους.

[85] 27 Ἄξιον δὲ διαπορῆσαι, διὰ τί οἱ μὲν δύο ποταμοὶ ὁ Φεισὼν καὶ ὁ Γηὼν κυκλοῦσι χώρας, ὁ μὲν τὴν Εὐιλάτ, ὁ δὲ τὴν Αἰθιοπίαν, τῶν δὲ λοιπῶν οὐδέτερος, ἀλλ’ ὁ μὲν Τίγρις κατέναντι Ἀσσυρίων λέγεται
εἶναι, ὁ δὲ Εὐφράτης οὐδενός· καίτοι γε πρὸς τὸ ἀληθὲς ὁ Εὐφράτης καὶ περιρρεῖ τινας χώρας καὶ ἀντικρὺς ἔχει πολλάς. ἀλλ’ οὐκ ἔστι περὶ τοῦ ποταμοῦ ὁ λόγος, ἀλλὰ περὶ ἤθους ἐπανορθώσεως.

[86] λεκτέον οὖν ὅτι ἡ μὲν φρόνησις καὶ ἡ ἀνδρεία δύνανται κύκλον καὶ τεῖχος βαλέσθαι κατὰ τῶν ἐναντίων κακιῶν, ἀφροσύνης τε καὶ δειλίας, καὶ ἑλεῖν αὐτάς·
ἀσθενεῖς γὰρ καὶ εὐάλωτοι ἀμφότεραι, καὶ γὰρ ὁ ἄφρων εὔληπτος τῷ φρονίμῳ καὶ ὁ δειλὸς ὑποπέπτωκε τῷ ἀνδρείῳ· ἡ δὲ σωφροσύνη ἀδυνατεῖ κυκλώσασθαι p. 61 M. τὴν ἐπιθυμίαν καὶ ἡδονήν· χαλεπαὶ γὰρ ἀντίπαλοι καὶ δυσκαθαίρετοι. οὐχ ὁρᾷς ὅτι καὶ οἱ ἐγκρατέστατοι ἀνάγκῃ τοῦ θνητοῦ παραγίνονται ἐπὶ σιτία καὶ ποτά, ἐξ ὧν αἱ γαστρὸς ἡδοναὶ συνεστᾶσιν;
ἀγαπητὸν οὖν ἐστιν ἀντιβῆναι καὶ μαχέσασθαι τῷ γένει τῆς ἐπιθυμίας. διὸ καὶ κατέναντι Ἀσσυρίων ἐστὶν ὁ Τίγρις ποταμός, ἡ σωφροσύνη τῆς ³² ἡδονῆς.

[87] ἡ δέ γε δικαιοσύνη, καθ’ ἣν ὁ Εὐφράτης ποταμὸς συνίσταται, οὔτε πολιορκεῖ καὶ περιτειχίζει τινὰ οὔτε ἀντιστατεῖ· διὰ τί; ὅτι ἀπονεμητικὴ τῶν κατ’ ἀξίαν ἐστὶν ἡ δικαιοσύνη καὶ τέτακται οὔτε κατὰ τὸν κατήγορον οὔτε κατὰ τὸν ἀπολογούμενον, ἀλλὰ κατὰ τὸν δικαστήν. ὥσπερ οὖν ὁ δικαστὴς οὔτε νικῆσαί τινας προῄρηται οὔτε πολεμῆσαί
τισι καὶ ἐναντιωθῆναι, γνώμην δὲ ἀποφηνάμενος βραβεύει τὸ δίκαιον, οὕτως ἡ δικαιοσύνη οὐδενὸς οὖσα ἀντίδικος ἀπονέμει τὸ κατ’ ἀξίαν ἑκάστῳ πράγματι.

[88] 28 „Καὶ ἔλαβε κύριος ὁ θεὸς τὸν ἄνθρωπον ὃν ἐποίησε καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ, ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν“
(Gen. 2, 15). τοῦ πλασθέντος διαφέρει ὃν ἐποίησεν ὁ θεὸς ἄνθρωπον, ὡς εἶπον· ὁ μὲν γὰρ πλασθεὶς νοῦς ἐστι γεωδέστερος, ὁ δὲ ποιηθεὶς ἀυλότερος, φθαρτῆς ὕλης ἀμέτοχος, καθαρωτέρας καὶ εἱλικρινεστέρας τετυχηκὼς συστάσεως.

[89] τοῦτον οὖν τὸν καθαρὸν νοῦν λαμβάνει ὁ θεός, οὐκ ἐῶν ἐκτὸς ἑαυτοῦ βαίνειν, καὶ λαβὼν τίθησιν ἐν ταῖς ἐρριζωμέναις
καὶ βλαστανούσαις ἀρεταῖς, ἵνα ἐργάζηται αὐτὰς καὶ φυλάττῃ. πολλοὶ γὰρ ἀσκηταὶ γενόμενοι τῆς ἀρετῆς ἐπὶ τοῦ τέλους μετέβαλον· ᾧ δὲ παρέχει ὁ θεὸς ἐπιστήμην βεβαίαν, τούτῳ δίδωσιν ἀμφότερα, ἐργάζεσθαί τε τὰς ἀρετὰς καὶ μηδέποτε αὐτῶν ἀφίστασθαι, ἀλλ’ ἀεὶ ταμιεύειν καὶ φυλάττειν ἑκάστην. τὸ μὲν οὖν „ἐργάζεσθαι“ ἀντὶ τοῦ πράττειν, τὸ δὲ „φυλάττειν“
ἀντὶ τοῦ μνημονεύειν.

[90] 29 „Καὶ ἐνετείλατο κύριος ὁ θεὸς τῷ Ἀδὰμ λέγων· ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ’ αὐτοῦ· ᾗ δ’ ἂν ἡμέρᾳ φάγητε ἀπ’ αὐτοῦ, θανάτῳ ἀποθανεῖσθε“ (Gen. 2, 16. 17). ποίῳ
Ἀδὰμ ἐντέλλεται καὶ τίς ἐστιν οὗτος, διαπορητέον· οὐ γὰρ μέμνηται πρότερον αὐτοῦ, νυνὶ δὲ πρῶτον ὠνόμακεν αὐτόν. μήποτ’ οὖν βούλεταί σοι τοῦ πλαστοῦ ἀνθρώπου παραστῆσαι τοὔνομα. κάλει p. 62 M. δή, φησίν, ³³ αὐτὸν γῆν· τοῦτο γὰρ Ἀδὰμ ἑρμηνεύεται, ὥστε ὅταν ἀκούῃς Ἀδάμ, γήϊνον καὶ φθαρτὸν νοῦν εἶναι νόμιζε· ὁ γὰρ κατ’ εἰκόνα οὐ γήϊνος, ἀλλ’ οὐράνιος.

[91] ζητητέον δέ, διὰ τί πᾶσιν ἐπιτιθεὶς τοῖς ἄλλοις τὰ ὀνόματα οὐκ ἐπιτέθεικεν ἑαυτῷ. τί οὖν λεκτέον; ὁ νοῦς ὁ ἐν ἑκάστῳ ἡμῶν
τὰ μὲν ἄλλα δύναται καταλαβεῖν, ἑαυτὸν δὲ γνωρίσαι ἀδυνάτως ἔχει· ὥσπερ γὰρ ὁ ὀφθαλμὸς τὰ μὲν ἄλλα ὁρᾷ, ἑαυτὸν δὲ οὐχ ὁρᾷ, οὕτως καὶ ὁ νοῦς τὰ μὲν ἄλλα νοεῖ, ἑαυτὸν δὲ οὐ καταλαμβάνει· εἰπάτω γάρ, τίς τέ ἐστι καὶ ποταπός, πνεῦμα ἢ αἷμα ἢ πῦρ ἢ ἀὴρ ἢ ἕτερόν τι [σῶμα], ἢ τοσοῦτόν γε ὅτι σῶμά ἐστιν ἢ πάλιν ἀσώματον. εἶτ’ οὐκ εὐήθεις
οἱ περὶ θεοῦ σκεπτόμενοι οὐσίας; οἳ γὰρ τῆς ἰδίας ψυχῆς τὴν οὐσίαν οὐκ ἴσασι, πῶς ἂν περὶ τῆς τῶν ὅλων ψυχῆς ἀκριβώσαιεν; ἡ γὰρ τῶν ὅλων ψυχὴ ὁ θεός ἐστι κατὰ ἔννοιαν.

[92] 30 εἰκότως οὖν ὁ Ἀδάμ, τουτέστιν ὁ νοῦς, τὰ ἄλλα ὀνομάζων καὶ καταλαμβάνων ἑαυτῷ ὄνομα οὐκ ἐπιτίθησιν, ὅτι ἑαυτὸν ἀγνοεῖ καὶ τὴν ἰδίαν φύσιν. ἐντέλλεται δὲ
τούτῳ καὶ οὐχὶ τῷ κατ’ εἰκόνα καὶ κατὰ τὴν ἰδέαν γεγονότι· ἐκεῖνος μὲν γὰρ καὶ δίχα προτροπῆς ἔχει τὴν ἀρετὴν αὐτομαθῶς, οὗτος δ’ ἄνευ διδασκαλίας οὐκ ἂν φρονήσεως ἐπιλάχοι.

[93] διαφέρει δὲ τρία ταῦτα· πρόσταξις, ἀπαγόρευσις, ἐντολὴ καὶ παραίνεσις· ἡ μὲν γὰρ ἀπαγόρευσις περὶ ἁμαρτημάτων γίνεται καὶ πρὸς φαῦλον, ἡ δὲ πρόσταξις
περὶ κατορθωμάτων, ἡ δὲ παραίνεσις πρὸς τὸν μέσον, τὸν μήτε φαῦλον μήτε σπουδαῖον· οὔτε γὰρ ἁμαρτάνει, ὡς ἀπαγορεύειν ἄν τινα αὐτῷ, οὔτε κατορθοῖ κατὰ τὴν τοῦ ὀρθοῦ λόγου πρόσταξιν, ἀλλὰ χρείαν ἔχει παραινέσεως τῆς ἀνέχειν μὲν τῶν φαύλων διδασκούσης, ³⁴³⁵ προτρεπούσης δὲ ἐφίεσθαι τῶν ἀστείων.

[94] τῷ μὲν οὖν τελείῳ τῷ κατ’ εἰκόνα προστάττειν ἢ ἀπαγορεύειν ἢ παραινεῖν οὐχὶ δεῖ, οὐδενὸς γὰρ τούτων ὁ τέλειος δεῖται, τῷ δὲ φαύλῳ προστάξεως καὶ ἀπαγορεύσεως χρεία, τῷ δὲ νηπίῳ παραινέσεως καὶ διδασκαλίας, ὥσπερ τῷ τελείῳ γραμματικῷ ἢ μουσικῷ οὐδενὸς δεῖ παραγγέλματος τῶν εἰς τὰς τέχνας, τῷ δὲ σφαλλομένῳ
περὶ τὰ θεωρήματα ὡσανεί τινων νόμων προστάξεις καὶ ἀπαγορεύσεις ἐχόντων, τῷ δὲ ἄρτι μανθάνοντι p. 63 M. διδασκαλίας.

[95] εἰκότως οὖν τῷ γηίνῳ νῷ μήτε φαύλῳ ὄντι μήτε σπουδαίῳ ἀλλὰ μέσῳ τὰ νῦν ἐντέλλεται καὶ παραινεῖ. ἡ δὲ παραίνεσις γίνεται δι’ ἀμφοτέρων τῶν κλήσεων καὶ τοῦ κυρίου καὶ τοῦ θεοῦ, „ἐνετείλατο“ γὰρ „κύριος ὁ θεός“, ἵνα, εἰ μὲν πείθοιτο ταῖς παραινέσεσιν, ὑπὸ τοῦ θεοῦ εὐεργεσιῶν ἀξιωθείη, εἰ δὲ ἀφηνιάζοι, ὑπὸ τοῦ κυρίου ὡς δεσπότου καὶ ἐξουσίαν ἔχοντος σκορακίζοιτο.

[96] διόπερ καὶ ὅτε ἐκβάλλεται τοῦ παραδείσου, τὰς αὐτὰς κλήσεις παρείληφε, λέγει γάρ· „καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς, ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη“
(Gen. 3, 23), ἵνα, ἐπεὶ καὶ ὡς δεσπότης ὁ κύριος καὶ ὡς εὐεργέτης ὁ θεὸς ἐνετέλλετο, πάλιν ὡς ἀμφότερα ὢν τὸν παρακούσαντα τιμωρῆται· δι’ ὧν γὰρ προὔτρεπε δυνάμεων, διὰ τούτων τὸν ἀπειθοῦντα ἀποπέμπεται.

[97] 31 Ἃ δὲ παραινεῖ, ταῦτά ἐστιν· „ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ“ (Gen. 2, 16). προτρέπει τὴν τοῦ ἀνθρώπου
ψυχὴν μὴ ἀφ’ ἑνὸς ξύλου μηδ’ ἀπὸ μιᾶς ἀρετῆς ἀλλ’ ἀπὸ πασῶν τῶν ἀρετῶν ὠφελεῖσθαι· τὸ γὰρ φαγεῖν σύμβολόν ἐστι τροφῆς ψυχικῆς· τρέφεται δὲ ἡ ψυχὴ ἀναλήψει τῶν καλῶν καὶ πράξει τῶν κατορθωμάτων.

[98] μὴ μόνον δέ φησι „φάγῃ“, ἀλλὰ καὶ „βρώσει“, τουτέστι καταλέσας καὶ ἐπιλεάνας μὴ ἰδιώτου ἀλλ’ ἀθλητοῦ τρόπον τὴν τροφήν, ἵνα
ἰσχὺν καὶ δύναμιν περιποιήσῃ· καὶ γὰρ τοῖς ἀθληταῖς οἱ ἀλεῖπται παραγγέλλουσι μὴ κάπτειν, ἀλλὰ κατὰ σχολὴν λεαίνειν, ἵνα πρὸς ἰσχὺν ³⁶ ἐπιδιδῶσιν· ἑτέρως γὰρ ἐγὼ καὶ ὁ ἀθλητὴς τρεφόμεθα, ἐγὼ μὲν γὰρ ἕνεκα τοῦ ζῆν μόνον, ὁ δὲ ἀθλητὴς καὶ ἕνεκα τοῦ πιαίνεσθαι καὶ ῥώννυσθαι, παρὸ καὶ ἕν τι τῶν ἀσκητικῶν ἐστι τὸ λεαίνεσθαι τροφήν. τὸ „βρώσει φαγεῖν“ ἐστι τοιοῦτον. ἔτι δὲ ἀκριβέστερον διατυπώσωμεν αὐτό.

[99]
τὸ τιμᾶν τοὺς γονεῖς ἐδώδιμον καὶ τρόφιμόν ἐστιν· ἀλλ’ ἑτέρως οἱ ἀγαθοὶ καὶ οἱ φαῦλοι τιμῶσιν, οἱ μὲν γὰρ διὰ τὸ ἔθος, οἵτινες οὐ βρώσει ἐσθίουσιν, ἀλλὰ μόνον ἐσθίουσι· πότε οὖν καὶ βρώσει; ὅταν ἀναπτύξαντες καὶ τὰς αἰτίας ἐρευνήσαντες κρίνωσιν ἑκουσίως, ὅτι καλὸν τοῦτ’ ἐστίν· αἱ δὲ αἰτίαι τοιαῦται· ἐγέννησαν ἡμᾶς, ἔθρεψαν, ἐπαίδευσαν, πάντων
αἴτιοι γεγόνασιν ἀγαθῶν. πάλιν ἐδώδιμον τὸ τὸν ὄντα τιμᾶσθαι· τότε δὲ „βρώσει“, ὅταν καὶ μετὰ τῆς τοῦ κεφαλαίου ἀναπτύξεως καὶ τῆς τῶν αἰτιῶν ἀποδόσεως.

[100] 32 „ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ’ αὐτοῦ“ (Gen. 2, 17). οὐκοῦν οὐκ ἔστιν ἐν τῷ παραδείσῳ τὸ ξύλον p. 64 M. τοῦτο· εἰ γὰρ ἀπὸ παντὸς ἐσθίειν παραγγέλλει
τῶν ἐν τῷ παραδείσῳ, ἀπὸ δὲ τούτου μὴ φαγεῖν, δῆλον ὅτι οὐκ ἔστιν ἐν τῷ παραδείσῳ· καὶ φυσικῶς· ἔστι γάρ, ὡς ἔφην, οὐσίᾳ καὶ οὐκ ἔστι δυνάμει. ὥσπερ γὰρ ἐν τῷ κηρῷ δυνάμει μέν εἰσι πᾶσαι αἱ σφραγῖδες, ἐντελεχείᾳ δὲ μόνη ἡ τετυπωμένη, οὕτως καὶ ἐν τῇ ψυχῇ κηροειδεῖ ὑπαρχούσῃ πάντες οἱ τύποι περιέχονται δυνάμει, οὐκ ἀποτελέσματι,
κρατεῖ δὲ ὁ εἷς χαραχθεὶς ἐν αὐτῇ, ἕως μὴ ἀπαλήλιπται ὑφ’ ἑτέρου ἐναργέστερον καὶ ἐκδήλως μᾶλλον ἐπιχαράξαντος.

[101] ἑξῆς κἀκεῖνο διαπορητέον· ὅτε μὲν παραινεῖ ἀπὸ παντὸς ξύλου τοῦ παραδείσου ἐσθίειν, ἕνα προτρέπει, ὅτε δὲ ἀπαγορεύει χρῆσθαι τῷ πονηροῦ καὶ καλοῦ αἰτίῳ, πλείοσι διαλέγεται· ἐκεῖ μὲν γάρ φησιν „ἀπὸ παντὸς φάγῃ“, ἐνταῦθα
δὲ „οὐ φάγεσθε“ καὶ „ᾗ δ’ ἂν ἡμέρᾳ φάγητε“, οὐχὶ φάγῃς, καὶ ³⁷ „ἀποθανεῖσθε“, οὐχὶ ἀποθανῇ.

[102] λεκτέον οὖν τάδε, ὅτι πρῶτον μὲν σπάνιόν ἐστι τἀγαθόν, τὸ δὲ κακὸν πολύχουν· διὰ τοῦτο σοφὸν μὲν εὑρεῖν ἕνα μόνον ἔργον, φαύλων δὲ πλῆθος ἀναρίθμητον· εἰκότως οὖν ἑνὶ παραγγέλλει ταῖς ἀρεταῖς ἐντρέφεσθαι, πολλοῖς δὲ περὶ τοῦ πανουργίας ἀπέχεσθαι, ταύτῃ γὰρ μυρίοι χρῶνται.

[103] δεύτερον δέ, εἰς ἀρετῆς ἀνάληψίν τε καὶ χρῆσιν ἑνὸς μόνου δεῖ τοῦ λογισμοῦ· τὸ δὲ σῶμα οὐχ οἷον οὐ συνεργεῖ πρὸς τοῦτο, ἀλλὰ καὶ κωλυσιεργεῖ· σχεδὸν γὰρ σοφίας ἔργον τοῦτ’ ἐστίν, ἀλλοτριοῦσθαι πρὸς τὸ σῶμα καὶ τὰς ἐπιθυμίας αὐτοῦ· εἰς δὲ ἀπόλαυσιν κακίας οὐ μόνον δεῖ πως ἔχειν τὸν νοῦν, ἀλλὰ καὶ τὴν αἴσθησιν καὶ τὸν λόγον καὶ τὸ σῶμα·

[104] ὁ γὰρ φαῦλος δεῖται
τούτων ἁπάντων πρὸς ἐκπλήρωσιν τῆς ἰδίας κακίας· ἐπεὶ πῶς ἐκλαλήσει μυστήρια φωνητήριον οὐκ ἔχων ὄργανον; πῶς δὲ ταῖς ἡδοναῖς χρήσεται γαστρὸς καὶ τῶν αἰσθητηρίων στερόμενος; δεόντως οὖν ἑνὶ μὲν τῷ λογισμῷ διαλέγεται περὶ κτήσεως ἀρετῆς, μόνου γάρ, ὡς ἔφην, ἐστὶν αὐτοῦ χρεία πρὸς τὴν ἀνάληψιν αὐτῆς, περὶ δὲ κακίας πλείοσι,
ψυχῇ, λόγῳ, αἰσθήσεσι, σώματι, διὰ πάντων γὰρ τούτων ἐμφαίνεται.

[105] 33 λέγει γε μήν· „ᾗ ἂν ἡμέρᾳ φάγητε ἀπ’ αὐτοῦ, θανάτῳ ἀποθανεῖσθε“ (Gen. 2, 17). καὶ φαγόντες οὐχ οἷον οὐκ ἀποθνῄσκουσιν, ἀλλὰ καὶ παιδοποιοῦνται καὶ ἑτέροις τοῦ ζῆν αἴτιοι καθίστανται. τί οὖν λεκτέον; ὅτι διττός ἐστι θάνατος, ὁ μὲν ἀνθρώπου, p. 65 Μ. ὁ δὲ ψυχῆς ἴδιος· ὁ μὲν οὖν ἀνθρώπου χωρισμός ἐστι ψυχῆς ἀπὸ σώματος, ὁ δὲ
ψυχῆς θάνατος ἀρετῆς μὲν φθορά ἐστι, κακίας δὲ ἀνάληψις.

[106] παρὸ καί φησιν οὐκ ἀποθανεῖν αὐτὸ μόνον ἀλλὰ „θανάτῳ ἀποθανεῖν“, δηλῶν οὐ τὸν κοινὸν ἀλλὰ τὸν ἴδιον καὶ κατ’ ἐξοχὴν θάνατον, ὅς ἐστι ψυχῆς ἐντυμβευομένης πάθεσι καὶ κακίαις ἁπάσαις. καὶ σχεδὸν οὗτος ὁ θάνατος
μάχεται ἐκείνῳ· ἐκεῖνος μὲν γὰρ διάκρισίς ἐστι τῶν συγκριθέντων σώματός τε καὶ ψυχῆς, οὗτος δὲ τοὐναντίον σύνοδος ἀμφοῖν, ³⁸³⁹ κρατοῦντος μὲν τοῦ χείρονος σώματος, κρατουμένου δὲ τοῦ κρείττονος ψυχῆς.

[107] ὅπου δ’ ἂν λέγῃ „θανάτῳ ἀποθανεῖν“, παρατήρει ὅτι θάνατον τὸν ἐπὶ τιμωρίᾳ παραλαμβάνει, οὐ τὸν φύσει γινόμενον· φύσει μὲν οὖν ἐστι, καθ’ ὃν χωρίζεται ψυχὴ ἀπὸ σώματος, ὁ δὲ ἐπὶ τιμωρίᾳ
συνίσταται, ὅταν ἡ ψυχὴ τὸν ἀρετῆς βίον θνῄσκῃ, τὸν δὲ κακίας ζῇ

[108] μόνον. εὖ καὶ ὁ Ἡράκλειτος κατὰ τοῦτο Μωυσέως ἀκολουθήσας τῷ δόγματι, φησὶ γάρ· „Ζῶμεν τὸν ἐκείνων θάνατον, τεθνήκαμεν δὲ τὸν ἐκείνων βίον," ὡς νῦν μέν, ὅτε ζῶμεν, τεθνηκυίας τῆς ψυχῆς καὶ ὡς ἂν ἐν σήματι τῷ σώματι ἐντετυμβευμένης, εἰ δὲ ἀποθάνοιμεν, τῆς
ψυχῆς ζώσης τὸν ἴδιον βίον καὶ ἀπηλλαγμένης κακοῦ καὶ νεκροῦ συνδέτου τοῦ σώματος.

⁴⁰⁴¹

Legum Allegoriarum Libri I-III. Philo Judaeus. ed. Leopold Cohn. Germany. 2014.

Funding provided by European Social Fund Saxony.

Current edition First1KGreek

Legum Allegoriarum Libri I-III (Greek) (Philo Judaeus. Opera quae supersunt, Volume 1. Cohn, Leonard, editor. Berlin: Reimer, 1896.)

Translations (1)

On the Allegories of the Sacred Laws First1KGreek (The works of Philo Judaeus, the contemporary of Josephus, Volume 1. Yonge, C. D., translator. London: Henry G. Bohn, 1854.) — 1 focus

THE FIRST BOOK OF THE TREATISE ON THE ALLEGORIES OF THE SACRED LAWS, AFTER THE WORK OF THE SIX DAYS OF CREATION.

[1] 1.1 And the heaven and the earth and all their world was completed.¹ Having previously related the creation of the mind and of sense, Moses now proceeds to describe the perfection which was brought about by them both. And he says that neither the indivisible mind nor the particular sensations received perfection, but only ideas, one the idea of the mind, the other of sensation. And, speaking symbolically, he calls the mind heaven, since the natures which can only be comprehended by the intellect are in heaven. And sensation he calls earth, because it is sensation which has obtained a corporeal and somewhat earthy constitution. The ornaments of the mind are all the incorporeal things, which are perceptible only by the intellect. Those of sensation are the corporeal things, and everything in short which is perceptible by the external senses.

1.2

And on the sixth day God finished his work which he had made. It would be a sign of great simplicity to think that the world was created in six days, or indeed at all in time; because all time is only the space of days and nights, and these things the motion of the sun as he passes over the earth and under the earth does necessarily make. But the sun is a portion of heaven, so that one must confess that time is a thing posterior to the world. Therefore it would be correctly said that the world was not created in time, but that time had its existence in consequence of the world. For it is the motion of the heaven that has displayed the nature of time.

[3] When, therefore, Moses says, God completed his works on the sixth day, we must understand that he is speaking not of a number of days, but that he takes six as a perfect number. Since it is the first number which is equal in its parts, in the half, and the third and sixth parts, and since it is produced by the multiplication of two unequal factors, two and three. And the numbers two and three exceed the incorporeality which exists in the unit; because the number two is an image of matter being divided into two parts and dissected like matter. And the number three is an image of a solid body, because a solid can be divided according to a threefold division.

[4] Not but what it is also akin to the motions of organic animals. For an organic body is naturally capable of motion in six directions, forward, backwards, upwards, downwards, to the right, and to the left. And at all events he desires to show that the races of mortal, and also of all the immortal beings, exist according to their appropriate numbers; measuring mortal beings, as I have said, by the number six, and the blessed and immortal beings by the number seven.

[5] First, therefore, having desisted from the creation of mortal creatures on the seventh day, he began the formation of other and more divine beings. 1.3 For God never ceases from making something or other; but, as it is the property of fire to burn, and of snow to chill, so also it is the property of God to be creating. And much more so, in proportion as he himself is to all other beings the author of their working.

[6] Therefore the expression, he caused to rest, is very appropriately employed here, not he rested. For he makes things to rest which appear to be producing others, but which in reality do not effect anything; but he himself never ceases from creating. On which account Moses says, He caused to rest the things which he had begun. For all the things that are made by our arts when completed stand still and remain; but all those which are accomplished by the knowledge of God are moved at subsequent times. For their ends are the beginnings of other things; as, for instance, the end of day is the beginning of night. And in the same way we must look upon months and years when they come to an end as the beginning of those which are just about to follow them.

[7] And so the generation of other things which are destroyed, and the destruction of others which are generated is completed, so that that is true which is said that— And nought that is created wholly dies; But one thing parted and combined with others Produces a fresh form.

1.4

But nature delights in the number seven. For there are seven planets, going in continual opposition to the daily course of the heaven which always proceeds in the same direction. And likewise the constellation of the Bear is made up of seven stars, which constellation is the cause of communication and unity among men, and not merely of traffic. Again, the periodical changes of the moon, take place according to the number seven, that star having the greatest sympathy with the things on earth. And the changes which the moon works in the air, it perfects chiefly in accordance with its own configurations on each seventh day.

[9] At all events, all mortal things, as I have said before, drawing their more divine nature from the heaven, are moved in a manner which tends to their preservation in accordance with this number seven. For who is there who does not know that those infants who are born at the end of the seventh month are likely to live, but those who have taken a longer time, so as to have abided eight months in the womb, are for the most part abortive births?

[10] And they say that man is a reasoning being in his first seven years, by which time he is a competent interpreter of ordinary nouns and verbs, making himself master of the faculty of speaking. And in his second period of seven years, he arrives at the perfection of his nature; and this perfection is the power of generating a being like himself; for at about the age of fourteen we are able to beget a creature resembling ourselves. Again, the third period of seven years is the termination of his growth; for up to the age of one and twenty years man keeps on increasing in size, and this time is called by many maturity.

[11] Again, the irrational portion of the soul is divisible into seven portions; - the five senses, and the organ of speech, and the power of generation.

[12] Again, the motions of the body are seven; the six organic motions, and the rotatory motion. Also the entrails are seven—the stomach, the heart, the spleen, the liver, the lungs, and the two kidneys. In like manner the limbs of the body amount to an equal number—the head, the neck, the chest, the two hands, the belly, the two feet. Also the most important part of the animal, the face, is divisible according to a sevenfold division—the two eyes, and the two ears, and as many nostrils, and in the seventh place, the mouth.

[13] Again, the secretions are seven—tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period—and in women the catamenial purifications extend to the seventh day.

1.5

And the power of this number has extended also to the most useful of the arts—namely, to grammar. At all events, in grammar, the most excellent of the elements, and those which have the most powers, are the seven vowels. And likewise in music, the lyre with seven strings is nearly the best of all instruments; because the euharmonic principle which is the most dignified of all the principles of melody, is especially perceived in connection with it. Again, it happens that the tones of the voice are seven—the acute, the grave, the contracted, the aspirate, the lene, the long and the short sound.

[15] The number seven is also the first number which is compounded of the perfect number, that is to say of six, and of the unit. And in some sense the numbers which are below ten are either generated by, or do themselves generate those numbers which are below ten, and the number ten itself. But the number seven neither generates any of the numbers below ten, nor is it generated by any of them. On which account the Pythagoreans compare this number to the Goddess always a virgin who was born without a mother,² because it was not generated by any other, and will not generate any other.

1.6

Accordingly, on the seventh day, God caused to rest from all his works which he had made.³ Now, the meaning of this sentence is something of this kind. God ceases from forming the races of mortal creatures when he begins to create the divine races, which are akin to the nature of the number seven. And the reference which is here contained to their moral character is of the following nature. When that reason which is holy in accordance with the number seven has entered into the soul the number six is then arrested, and all the mortal things which this number appears to make.

1.7

And God blessed the seventh day, and hallowed it. God blesses the manners which are formed in accordance with the seventh and divine light, as being truly light, and immediately declares them holy. For that which is blessed, and that which is holy, are closely connected with one another. On this account he says, concerning him who has vowed a great vow, that If a sudden change comes over him, and pollutes his mind, he shall no longer be holy.⁴ But the previous days were not taken into the calculation, as was natural. For those manners which are not holy are not counted, so that which is blessed is alone holy.

[18] Correctly therefore, did Moses say that God blessed the seventh day and hallowed it, because on it he caused to rest from all his works which he had begun to make. And this is the reason why he who lives and conducts himself in accordance with the seventh and perfect light is blessed and holy, since it is in accordance with his nature, that the creation of mortal beings was terminated. For the case is thus: when the light of virtue, which is brilliant and really divine, rises up, then the generation of the contrary nature is checked. And we have shown that God never desists from creating something, but that when he appears to do so he is only beginning the creation of something else; as being not only, the Creator, but also the Father of everything which exists.

1.8

This is the book of the generation of heaven and earth, when they were created.⁵ This is perfect reason, which is put in motion in accordance with the number seven, being the beginning of the creation of that mind which was arranged according to the ideas, and also of the sensation arranged according to the ideas, and perceptible only by the intellect, if one can speak in such a manner. And Moses calls the word of God a book, in which it is come to pass that the formations of other things are written down and engraved.

[20] But, lest you should imagine that the Deity does anything according to definite periods of time, while you should rather think that everything done by him is inscrutable in its nature, uncertain, unknown to, and incomprehensible by the race of mortal men. Moses adds the words, when they were created, not defining the time when by any exact limitation, for what has been made by the Author of all things has no limitation. And in this way the idea is excluded, that the universe was created in six days.

1.9

On which day God created the heaven and the earth, and every green herb of the field, before it appeared upon the earth, and all the grass of the field before it sprang up. For God did not rain upon the earth, and man did not exist to cultivate the earth. This day Moses has previously called a book, since at least he describes the generation of both heaven and earth in each place. For by his most conspicuous and brilliant word, by one command, God makes both things: the idea of mind, which, speaking symbolically, he calls heaven, and the idea of sensation, which by a sign he named earth.

[22] And he likens the idea of mind, and the idea of sensation to two fields; for the mind brings forth fruit, which consists in having intellectual perception; and sensation brings forth other fruits which consist in perceiving by the agency of the external senses. And what he says has the following meaning; —as there was a previously existing idea of the particular mind, and also of the indivisible minds to serve as an archetype and model for either; and also a pre-existent idea of particular sensation, being, so to say, a sort of seal which gave impressions of forms, so before particular things perceptible only by the intellect had any existence, there was a pre-existent abstract idea of what was perceptible only by intellect, by participation in which the other things also received their names; and before particular objects perceptible by the external senses, existed, there was also a generic something perceptible by the external senses, in accordance with a participation in which, the other things perceptible by the external senses were created.

[23] By the green herb of the field, Moses means that portion of the mind which is perceptible only by intellect. For as in the field green things spring up and flourish, so also that which is perceptible only by the intellect is the fruit of the mind. Therefore, before the particular something perceptible only by intellect existed, God created the general something perceptible only by intellect, which also he correctly denominated the universe. For since the particular something perceptible only by intellect is incomplete, that is not the universe; but that which is generic is the universe, as being complete.

1.10

And all the grass of the field, he proceeds, before it sprang up. That is to say, before the particular things perceptible by the external senses sprang up, there existed the generic something perceptible by the external senses through the fore-knowledge of the Creator, which he again called the universe. And very naturally he likened the things perceptible by the external senses to grass. For as grass is the food of irrational animals, so also that which is perceptible by the external senses is assigned to the irrational portion of the soul. For why, when he has previously mentioned the green herb of the field, does he add also and all the grass, as if grass were not green at all? But the truth is, that by the green herb of the field, he means that which is perceptible by the intellect only, the budding forth of the mind. But grass means that which is perceptible by the external senses, that being likewise the produce of the irrational part of the soul.

[25] For God did not rain upon the earth, and man did not exist to cultivate the earth, speaking in the strictest accordance with natural philosophy. For if God did not shed the perceptions of things subject to them, like rain upon the senses, in that case the mind too would not labour nor employ itself about sensation. For he himself would be unable to effect anything by himself, unless he were to pour forth, like rain or dew, colours upon the sight, and sounds upon the hearing, and flavour on the tastes, and on all the other senses, the things proper to produce the requisite effects.

[26] But when God begins to rain sensation on the things perceptible by the external senses, then also the mind is perceived to act like the cultivator of fertile soil. But the idea of sensation, which he, speaking figuratively, has called the earth, is in no need of nourishment. But the nourishment of the senses, are the particular objects perceptible by the external senses; and these objects are bodies. But an idea is a thing different from bodies. Before, therefore, there existed any individual compound substances, God did not rain upon that idea of sensation to which he gave the name of the earth. And that means that he did not furnish it with any nourishment; for, indeed, it had altogether no need of any object perceptible by the external senses.

[27] But when Moses says, And man did not exist to cultivate the earth, that means that the idea of intellect did not labour upon the idea of the sensations. For my intellect and yours work up the sensations by means of things perceptible by the the external senses: but the idea of mind as must be the case while there is no individual body connected with it does not work upon the idea of sensation. For if it did so work, it would of course work by means of objects, perceptible by the external senses. But there is no such object in ideas.

1.11

But a fountain went up upon the earth, and watered all the face of the earth. He here calls the mind the fountain of the earth, and the sensations he calls the face of the earth, because there is the most suitable place in the whole body for them, with reference to their appropriate energies, a place that nature which foreknows everything, has assigned to them. And the mind waters the sensations like a fountain, sending appropriate streams over each. See now how all the powers of a living animal depend upon one another like a chain. For as the mind, and sensations, and the object perceptible by the external sense are three different things, the middle term is sensation; and the mind, and the object perceptible by the external sense, are the two extremes.

[29] But the mind is unable to work; that is to say, to energize according to sensation, unless God rains upon and irrigates the object perceptible by the external senses, nor is there any advantage from the object perceptible to the external sense when watered, unless the mind, like a fountain, extending itself as far as the sensation, puts it in motion when it is quiet, and leads it on to a comprehension of the subject. So that the mind, and the object perceptible by the external senses, are always endeavouring to reciprocate with one another, the one the being subject to the sensations as a kind of material would be, and the mind stirring up the sensations towards the external object, as a workman would do, in order to create an appetite.

[30] For a living animal is superior to that which is not a living animal in two points, imagination and appetite. Accordingly, imagination consists in the approach of the external object striking the mind by means of the sensations. And appetite is the brother of imagination, according to the intensive power of the mind, which the mind keeps on the stretch, by means of the sensation, and so touches the subject matter, and comes over to it, being eager to arrive at and comprehend it.

1.12

And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul. The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earth-like essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker.

[32] And we must consider that the man who was formed of earth, means the mind which is to be infused into the body, but which has not yet been so infused. And this mind would be really earthly and corruptible, if it were not that God had breathed into it the spirit of genuine life; for then it exists, and is no longer made into a soul; and its soul is not inactive, and incapable of proper formation, but a really intellectual and living one. For man, says Moses, became a living soul.

1.13

But some one may ask, why God thought an earth-born mind, which was wholly devoted to the body, worthy of divine inspiration, and yet did not treat the one made after his own idea and image in the same manner. In the second place he may ask, what is the meaning of the expression breathed into. And thirdly, why he breathed into his face: fourthly also, why, since he knew the name of the Spirit when he says, And the Spirit of God moved upon the face of the waters,⁶ he now speaks of breath, and not of the Spirit.

[34] Now in reply to the first question we must say this one thing; God being very munificent gives his good things to all men, even to those who are not perfect; inviting them to a participation and rivalry in virtue, and at the same time displaying his abundant riches, and showing that it is sufficient for those also who will not be greatly benefited by it; and he also shows this in the most evident manner possible in other cases; for when he rains on the sea, and when he raises up fountains in desert places, and waters shallow and rough and unproductive land, making the rivers to overflow with floods, what else is he doing but displaying the great abundance of his riches and of his goodness? This is the cause why he has created no soul in such a condition as to be wholly barren of good, even if the employment of that good be beyond the reach of some people.

[35] We must also give a second reason, which is this: Moses wished to represent all the actions of the Deity as just—therefore a man who had not had a real life breathed into him, but who was ignorant of virtue, when he was chastised for the sins which he had committed would say that he was punished unjustly, in that it was only through ignorance of what was good that he had erred respecting it; and that he was to blame who had not breathed any proper wisdom into him; and perhaps he will even say, that he has absolutely committed no offence whatever; since some people affirm that actions done involuntarily and in ignorance have not the nature of offences.

[36] Now the expression breathed into is equivalent to inspired, or gave life to things inanimate: for let us take care that we are never filled with such absurdity as to think that God employs the organs of the mouth or nostrils for the purpose of breathing into anything; for God is not only devoid of peculiar qualities, but he is likewise not of the form of man, and the use of these words shows some more secret mystery of nature;

[37] for there must be three things, that which breathes in, that which receives what is breathed in, and that which is breathed in. Now that which breathes in is God, that which receives what is breathed in is the mind, and that which is breathed in is the spirit. What then is collected from these three things? A union of the three takes place, through God extending the power, which proceeds from himself through the spirit, which is the middle term, as far as the subject. Why does he do this, except that we may thus derive a proper notion of him?

[38] Since how could the soul have perceived God if he had not inspired it, and touched it according to his power? For human intellect would not have dared to mount up to such a height as to lay claim to the nature of God, if God himself had not drawn it up to himself, as far as it was possible for the mind of man to be drawn up, and if he had not formed it according to those powers which can be comprehended.

[39] And God breathed into man’s face both physically and morally. Physically, when he placed the senses in the face: and this portion of the body above all others is vivified and inspired; and morally, in this manner, as the face is the dominant portion of the body, so also is the mind the dominant portion of the soul. It is into this alone that God breathes; but the other parts, the sensations, the power of speech, and the power of generation, he does not think worthy of his breath, for they are inferior in power.

[40] By what then were these subordinate parts inspired? beyond all question by the mind; for of the qualities which the mind has received from God, it gives a share to the irrational portion of the soul, so that the mind is vivified by God, and the irrational part of the soul by the mind; for the mind is as it were a god to the irrational part of the soul, for which reason Moses did not hesitate to call it the god of Pharaoh.⁷

[41] For of all created things some are created by God, and through him: some not indeed by God, but yet through him: and the rest have their existence both by him and through him. At all events Moses as he proceeds says, that God planted a paradise, and among the best things as made both by God and through God, is the mind. But the irrational part of the soul was made indeed by God but not through God, but through the reasoning power which bears rule and sovereignty in the soul;

[42] and Moses has used the word breath, not spirit, as there is a difference between the two words; for spirit is conceived of according to strength, and intensity, and power; but breath is a gentle and moderate kind of breeze and exhalation; therefore the mind, which was created in accordance with the image and idea of God, may be justly said to partake in his spirit, for its reasoning has strength: but that which is derived from matter is only a partaker in a thin and very light air, being as it were a sort of exhalation, such as arises from spices; for they, although they be preserved intact, and are not exposed to fire or fumigation, do nevertheless emit a certain fragrance.

1.14

And God planted a paradise in Eden, in the east: and there he placed the man whom he had formed: .⁸ for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement.

[44] Let not such fabulous nonsense ever enter our minds; for even the whole world would not be a worthy place or habitation for God, since he is a place to himself, and he himself is full of himself, and he himself is sufficient for himself, filling up and surrounding everything else which is deficient in any respect, or deserted, or empty; but he himself is surrounded by nothing else, as being himself one and the universe.

[45] God therefore sows and implants terrestrial virtue in the human race, being an imitation and representation of the heavenly virtue. For, pitying our race, and seeing that it is exposed to abundant and innumerable evils, he firmly planted terrestrial virtue as an assistant against and warder-off of the diseases of the soul; being, as I have said before, an imitation of the heavenly and archetypal wisdom which he calls by various names. Now virtue is called a paradise metaphorically, and the appropriate place for the paradise is Eden; and this means luxury: and the most appropriate field for virtue is peace, and ease, and joy; in which real luxury especially consists.

[46] Moreover, the plantation of this paradise is represented in the east; for right reason never sets, and is never extinguished, but it is its nature to be always rising. And as I imagine, the rising sun fills the darkness of the air with light, so also does virtue when it has arisen in the soul, irradiate its mist and dissipate the dense darkness.

[47] And there, says Moses, he placed the man whom he had formed: for God being good, and having formed our race for virtue, as his work which was most akin to himself, places the mind in virtue, evidently in order that it, like a good husband, may cultivate and attend to nothing else except virtue.

1.15

And some one may ask here, why, since it is a pious action to imitate the works of God, it is forbidden to me to plant a grove near the altar, and yet God plants a paradise? For Moses says, You shall not plant a grove for yourself; you shall not make for yourself any tree which is near the altar of the Lord your God.⁹ What then are we to say? That it is right for God to plant and to build up the virtues in the soul.

[49] But the selfish and atheistical mind, thinking itself equal with God while it appears to be doing something, is found in reality to be rather suffering. And though God sows and plants good things in the soul, the mind which says, I plant, is acting impiously. You shall not plant therefore where God is planting: but if, O mind, you fix plants in the soul, take care to plant only such trees as bear fruit, and not a grove; for in a grove there are trees of a character to bear cultivation, and also wild trees. But to plant vice, which is unproductive in the soul, along with cultivated and fertile virtue, is the act of a double-natured and confused leprosy.

[50] If, however, you bring into the same place things which ought not to be mingled together, you must separate and disjoin them from the pure and incorrupt nature which is accustomed to make blameless offerings to God; and this is his altar; for it is inconsistent with this to say that there is any such thing as a work of the soul, when all things are referred to God, and to mingle barren things with those which are productive; for this would be faulty: but they are blameless things which are offered to God.

[51] If therefore you transgress any one of these laws, O soul! you will be injuring yourself, not God. On this account God says, You shall not plant for yourself: for no one works for God, and especially what is evil does not. And again, Moses adds: You shall not make for yourself. And in another place he says, You shall not make gods of silver with me, and you shall not make gods of gold for yourselves. For he who conceives either that God has any distinctive quality, or that he is not one, or that he is not uncreated and imperishable, or that he is not unchangeable, injures himself and not God. For you shall not make them for yourselves, is what he says. For we must conceive that God is free from distinctive qualities, and imperishable, and unchangeable; and he who does not conceive thus of him is filling his own soul with false and atheistical opinions.

[52] Do you not see that—even though God were to conduct us to virtue, and though when we had been thus conducted we were to plant no tree which was barren, but only such as produce fruit, he would still command us to purify its impurity, that is to say, the appearing to plant. For he here orders us to cut away vain opinions; and vain opinions are a thing impure by nature.

1.16

And the man whom he had formed, Moses says, God placed in the Paradise,¹⁰ for the present only. Who, then, is he in reference to whom he subsequently says that The Lord God took the man whom he had formed, and placed him in the Paradise to cultivate it and to guard it.¹¹ Must not this man who was created according to the image and idea of God have been a different man from the other, so that two men must have been introduced into the Paradise together, the one a fictitious man, and the other modelled after the image of God?

[54] Therefore, the man modelled after the idea of God, is perceived not only amid the planting of the virtues, but, besides this, he is their cultivator and guardian; that is to say, he is mindful of the things which he has heard and practised. But the man who is factitious, neither cultivates the virtues, nor guards them, but is only introduced into opinions by the abundant liberality of God, being on the point of immediately becoming an exile from virtue.

[55] Therefore, he calls that man whom he only places in Paradise, factitious; but him whom he appoints to be its cultivator and guardian he calls not factitious, but the man whom he had made. And him he takes, but the other he casts out. And him whom he takes he thinks worthy of three things, of which goodness of nature especially consists: namely, expertness, perseverance, and memory. Now, expertness is his position in Paradise; memory is the guarding and preservation of holy opinions; perseverance is the effecting of what is good, the performance of virtuous actions. But the factitious mind neither remembers what is good, nor does it, but is only expert, and nothing more; on which account, after it has been placed in Paradise, in a short time afterwards it runs away, and is cast out.

1.17

And God caused to rise out of the earth every tree which is pleasant to the sight and good for food, and the tree of life he raised in the middle of the Paradise, and also the tree of the knowledge of good and evil. He here gives a sketch of the trees of virtue which he plants in the soul. And these are the particular virtues, and the energies in accordance with them, and the good and successful actions, and the things which by the philosophers are called fitting;

[57] these are the plants of the Paradise. Nevertheless, he describes the characteristics of these same trees, showing that that which is desirable to be beheld is likewise most excellent to be enjoyed. For of the arts some are theoretical and not practical, such as geometry and astronomy. Some, again, are practical and not theoretical, such as the art of the architect, of the smith, and all those which are called mechanical arts. But virtue is both theoretical and practical; for it takes in theory, since the road which leads to it is philosophy in three of its parts—the reasoning, and the moral, and the physical part. It also includes action; for virtue is art conversant about the whole of life; and in life all actions are exhibited.

[58] Still, although it takes in both theory and practise, nevertheless it is most excellent in each particular. For the theory of virtue is thoroughly excellent, and its practise and observation is a worthy object to contend for. On which account Moses says that the tree was pleasant to the sight, which is a symbol of theoretical excellence; and likewise good for food, which is a token of useful and practical good.

1.18

But the tree of life is that most general virtue which some people call goodness; from which the particular virtues are derived, and of which they are composed. And it is on this account that it is placed in the centre of the Paradise; having the most comprehensive place of all, in order that, like a king, it may be guarded by the trees on each side of it. But some say that it is the heart that is meant by the tree of life; since that is the cause of life, and since that has its position in the middle of the body, as being, according to them, the dominant part of the body. But these men ought to be made aware that they are expounding a doctrine which has more reference to medical than to natural science. But we, as has been said before, affirm that by the tree of life is meant the most general virtue.

[60] And of this tree Moses expressly says, that it is placed in the middle of the paradise; but as to the other tree, that namely of the knowledge of good and evil, he has not specified whether it is within or outside of the Paradise; but after he has used the following expression, and the tree of the knowledge of good and evil, he says no more, not mentioning where it is placed, in order that any one who is uninitiated in the principles of natural philosophy, may not be made to marvel at his knowledge.

[61] What then must we say? That this tree is both in the Paradise and also out of it. As to its essence, indeed, in it; but as to its power, out of it. How so? The dominant portion of us is capable of receiving everything, and resembles wax, which is capable of receiving every impression, whether good or bad. In reference to which fact, that supplanter Jacob makes a confession where he says, all these things were made for me.¹² For the unspeakable formations and impressions of all the things in the universe, are all borne forward into, and comprehended by the soul, which is only one. When, therefore that receives the impression of perfect virtue, it has become the tree of life; but when it has received the impression of vice, it has then become the tree of the knowledge of good and evil, and vice and all evil have been banished from the divine company. Therefore the dominant power which has received it is in the Paradise according to its essence; for there is in it that characteristic of virtue, which is akin to the Paradise. But again, according to its power it is not in it, because the form of virtue is inconsistent with the divine operations;

[62] and what I here say, any one may understand in this manner. At this moment, the dominant part is in my body, according to its essence, but according to its power it is in Italy, or Sicily, when it applies its consideration to those countries, and in heaven when it is contemplating the heaven. On which principle it often happens that some persons who are in profane places, according to their essence, are in the most sacred places, thinking of those things which relate to virtue. And again, others who are in the temples of the gods, are profane in their minds, from the fact of their minds receiving a change for the worse, and evil impressions; so that vice is neither in the Paradise, nor not in it. For it is possible that it may be in it according to its essence, but it is not possible that it should be according to its power.

1.19

And a river goes forth out of Eden to water the Paradise. From thence it is separated into four heads: the name of the one is Pheison. That is the one which encircles the whole land of Evilat. There is the country where there is gold, and the gold of that land is good. There also are the carbuncle and the sapphire stone. And the name of the second river is Gihon; this is that which encircles the whole land of Ethiopia. And the third river is the Tigris. This is the river which flows in front of the Assyrians. And the fourth river is the Euphrates.¹³ In these words Moses intends to sketch out the particular virtues. And they also are four in number, prudence, temperance, courage, and justice. Now the greatest river from which the four branches flow off, is generic virtue, which we have already called goodness; and the four branches are the same number of virtues.

[64] Generic virtue, therefore, derives its beginning from Eden, which is the wisdom of God; which rejoices and exults, and triumphs, being delighted at and honoured on account of nothing else, except its Father, God, and the four particular virtues, are branches from the generic virtue, which like a river waters all the good actions of each, with an abundant stream of benefits.

[65] Let us examine the expressions of the writer: A river, says he, goes forth out of Eden, to water the Paradise. This river is generic goodness; and this issues forth out of the Eden of the wisdom of God, and that is the word of God. For it is according to the word of God, that generic virtue was created. And generic virtue waters the Paradise: that is to say, it waters the particular virtues. But it does not derive its beginnings from any principle of locality, but from a principle of pre-eminence. For each of the virtues is really and truly a ruler and a queen. And the expression, is separated, is equivalent to is marked off by fixed boundaries; since wisdom appoints them settled limits with reference to what is to be done. Courage with respect to what is to be endured; temperance with reference to what is to be chosen; and justice in respect of what is to be distributed.

1.20

The name of one river is Pheison. This is that river which encircles all the land of Evilat; there is the country where there is gold. And the gold of that land is good; there also are the carbuncle and the sapphire stone. One of the four virtues is prudence, which Moses here calls Pheison: because the soul abstains¹⁴ from, and guards against, acts of iniquity. And it meanders in a circle, and flows all round the land of Evilat; that is to say, it preserves a mild, and gentle, and favourable constitution. And as of all fusible essences, the most excellent and the most illustrious is gold, so also the virtue of the soul which enjoys the highest reputation, is prudence.

[67] And when he uses the expression, that is the country where there is gold, he is not speaking geographically, that is, where gold exists, but that is the country in which that valuable possession exists, brilliant as gold, tried in the fire, and valuable, namely, prudence. And this is confessed to be the most valuable possession of God. But with reference to the geographical position of virtue, there are two personages, each invested with distinctive qualities. One, the being who has prudence, the other, the being who exerts it; and these he likens to the carbuncle and the emerald.

1.21

And the name of the second river is Gihon. This is that which encircles all the land of Ethiopia. Under the symbol of this river courage is intended. For the name of Gihon being interpreted means chest, or an animal which attacks with its horns; each of which interpretations is emblematical of courage. For courage has its abode about the chest, where also is the seat of the heart, and where man is prepared to defend himself. For courage is the knowledge of what is to be withstood, and of what is not to be withstood, and of what is indifferent. And it encircles and surrounds Ethiopia, making demonstrations of war against it; and the name of Ethiopia, being interpreted, means humiliation. And cowardice is a humiliating thing; but courage is adverse to humiliation and to cowardice.

[69] And the third river is the Tigris; this is that which flows in front of Assyria. The third virtue is temperance, which resolutely opposes that kind of pleasure which appears to be the directress of human infirmity. For the translation of the name Assyrians in the Greek tongue is εὑθύνοντες, (directors). And he has likened desire to a tiger, which is the most untameable of beasts; it being desire about which temperance is conversant.

1.22

It is worth while therefore to raise the question why courage has been spoken of as the second virtue, and temperance as the third, and prudence as the first; and why Moses has not also explained the course of action of the other virtues. Now we must understand that our soul is divided into three parts, and that it has one portion which is conversant about reason; another which is subject to passion; and another which is that in which the desires are conceived. And we find that the proper place and abode of the reasoning part of the soul, is the head; of the passionate part, the chest; and of the part in which the desires are conceived, the stomach. And we find that appropriate virtues are adapted to each of these parts. To the rational part, prudence; in it is the office of reason, to have a knowledge of what one might, and of what one ought not to do. And the virtue of the passionate part of the soul is courage: and of the appetitive part, temperance. For it is through temperance that we remedy and cure the appetites.

[71] For as the head is the principle and uppermost part of the animal, and the chest the next highest, and the liver the third, in point both of importance and of position; so in the soul again, the first is the rational part, the second the passionate part, and the third the appetitive part. In the same way again of the virtues; the first is that which is conversant about the first portion of the soul, which is the reasoning portion, and which at the same time has its abode in the head of the body; in short it is prudence. And the second of the virtues is courage, because it is conversant about the second portion of the soul, namely, about passion, and has its abode in the second portion of the body, namely, in the chest. And the third virtue is temperance, which is placed in the stomach which is the third portion of the body, and it is conversant about the appetitive part, which has been allotted the third part of the soul, as being its subject matter.

1.23

And the fourth river, continues Moses, is the river Euphrates. And this name Euphrates means fertility; and symbolically taken, it is the fourth virtue, namely, justice, which is most truly a productive virtue, and one which gladdens the intellect. When therefore does this happen? When the the three parts of the soul are all in harmony with one another; and harmony among them is in reality the predominance of the most important; as for instance, when the two inferior parts, the passionate and the appetitive part, are disposed to yield to the superior part, then justice exists. For it is just that the better portion should rule at all times, and in all places, and that the inferior part should be ruled. Now the rational part is the better part, and the appetitive and the passionate parts are the inferior ones.

[73] But when, on the contrary, passion and appetite get riotous and disobey the reins, and by the violence of their impetuosity throw off and disregard the charioteer, that is to say reason, and when each of these passions get hold of the reins themselves, then there is injustice. For it is inevitable, that through any ignorance or vice of the charioteer, the chariot must be borne down over precipices, and must fall into the abyss; just as it must be saved when the charioteer is endowed with skill and virtue.

1.24

Again, let us look at the subject in this way also. Pheison, being interpreted, is the change of the mouth; and Evilat means bringing forth, and by these two names prudence is signified. For people in general think a man prudent who is an inventor of sophistical expressions, and clever at explaining that which he has conceived in the mind. But Moses considered such an one a man fond of words, but by no means a prudent man. For in the changing of the mouth, that is to say of the power of speaking and explaining one’s ideas, prudence is seen. And prudence is not a certain degree of acuteness in speech, but ability which is beheld in deeds and in serious actions.

[75] And prudence surrounds Evilat, which is in travail, as it were with a wall, in order to besiege it and destroy it. And bringing forth, is an especially appropriate name for folly, because the foolish mind, being always desirous of what is unattainable, is at all times in travail. When it is desirous of money it is in labour, also when it thirsts for glory, or when it is covetous of pleasure, or of any thing else.

[76] But, though always in labour, it never brings forth. For the soul of the worthless man is not calculated by nature to bring any thing to perfection which is likely to live. But every thing which it appears to bring forth is found to be abortive and immature. Eating up the half of its flesh, and being like a death of the soul.¹⁵ On which account that holy word Aaron entreats the pious Moses, who was beloved by God, to heal the leprosy of Miriam, in order that her soul might not be occupied in the labour of bringing forth evil things. And in consequence he says: Let her not become like unto death, as an abortion proceeding out of the womb of her mother, and let her not devour the half of her own flesh.¹⁶

1.25

That, says Moses, is the country, where there is gold. He does not say that that is the only place where there is gold, but simply that is the country where there is gold. For prudence which he likened to gold, being of a nature free from deceit, and pure, and tried in the fire, and thoroughly tested, and honourable, exists there in the wisdom of God. And being there, it is not a possession of wisdom, but something belonging to the God who is its creator and owner, whose work and possession this wisdom likewise is.

[78] And the gold of that land is good. Is there, then, any other gold which is not good? Beyond all doubt; for the nature of prudence is twofold, there being one prudence general, and another particular. Therefore, the prudence that is in me, being particular prudence, is not good; for when I perish that also will perish together with me; but general or universal prudence, the abode of which is the wisdom of God and the house of God, is good; for it is imperishable itself, and dwells in an imperishable habitation.

1.26

There also is the carbuncle and the emerald. The two beings endowed with distinctive qualities, the prudent man and the man who acts prudently, differ from one another; one of them existing according to prudence, and the other acting wisely according to the rules of wisdom. For it is on account of these two beings thus endowed with distinctive qualities God implanted prudence and virtue in the earth-born man. For what would have been the use of it, if there had been no reasoning powers in existence to receive it, and to give impressions of its form? So that virtue is very properly conjoined with prudence, and the prudent man is rightly joined with him who displays prudence in his actions; the two being like two precious stones.

[80] And may not they be Judah and Issachar? For the man who puts in practise the prudence of God confesses himself to be bound to feel gratitude, and to feel it towards him who has given him what is good without grudging; and he also does honourable and virtuous actions. Accordingly Judah is the symbol of a man who makes this confession in respect of whom Leah ceased from child-bearing.¹⁷ But Issachar is the symbol of the man who does good actions, For he put forth¹⁸ his shoulder to labour and became a man tilling the earth. With respect to whom Moses says, hire is in his soul after he has been sown and planted, so that his labour is not imperfect, but is rather crowned and honoured with a reward by God.

[81] And that he is making mention of these things, he shows when speaking on other subjects; when describing the garment, which reached to the feet he says, And thou shalt weave in it sets of stones in four rows. The row of stones shall be the sardine stone, the topaz, and the emerald are the first row. Reuben, Simeon, and Levi are here meant. And the second row, he says, are the carbuncle and the sapphire.¹⁹ And the sapphire is the same as the green stone. And in the carbuncle was inscribed the name of Judah, for he was the fourth son: and in the sapphire the name of Issachar.

[82] Why then as he had called the sapphire the green stone, did he not also speak of the red stone? Because Judah, as the type of a disposition inclined to confession, is a being immaterial and incorporeal. For the very name of confession ( ἐξομολογήσεως) shows that it is a thing external to ( ἐϰτὸς) himself. For when the mind is beside itself, and bears itself upwards to God, as the laughter of Isaac did, then it makes a confession to him who alone has a real being. But as long as it considers itself as the cause of something, it is a long way from yielding to God, and confession to him. For this very act of confessing ought to be considered as being the work not of the soul, but of God who teaches it this feeling of gratitude. Accordingly Judah, who practises confession, is an immaterial being.

[83] But Issachar who came forth out of labour is in need of corporeal matter; since if it were otherwise how could a studious man read without his eyes? And how could any one hear words exhorting him to any cause, if he were not endowed with hearing? And how could he obtain meat and drink without a belly, and without a wonder working art exercised towards it? And it is on this account that he was likened to a precious stone.

[84] Moreover the colours of the two are different. For the colour of a coal when on fire is akin to that of the man who is inclined to confession: for he is inflamed by gratitude to God, and he is intoxicated with a certain sober intoxication: but the colour of the green stone is more appropriate to the man who is still labouring: for those who are devoted to constant labour are pale on account of the wearing nature of toil, and also by reason of their fear that perhaps they may not attain to such an end of their wish as is desired in their prayers.

1.27

And it is worth while to raise the question why the two rivers the Pheison and the Gihon encircle certain countries, the one surrounding Evilat, and the other Ethiopia, while neither of the other rivers is represented as encompassing any country. The Tigris is indeed said to flow in front of the land of the Assyrians, but the Euphrates is not mentioned in connection with any country whatever. And yet in real truth the Euphrates does both encircle some countries, and has several also in front of it. But the truth is that the sacred writer is here speaking not of the river, but of the correction of manners.

[86] It is necessary therefore to say that prudence and courage are able to raise a wall and a circle of fortification against the opposite evils, folly, and cowardice; and to take them captives: for both of them are powerless and easy to be taken. For the foolish man is easily to be defeated by the prudent one; and the coward falls before the valiant man. But temperance is unable to surround appetite and pleasure; for they are formidable adversaries and hard to be subdued. Do you not see that even the most temperate men are compelled by the necessities of their mortal body to seek meat and drink; and it is in those things that the pleasures of the belly have their existence. We must be content therefore to oppose and contend with the genus appetite.

[87] And it is on this account that the river Tigris is represented as flowing in front of the Assyrians, that is to say temperance is in front of or arrayed against pleasure. But justice, according to which the river Euphrates is represented, neither besieges any one, nor draws lines of circumvallation round any one, nor opposes any one; —why so? Because justice is conversant about the distribution of things according to merit, and does not take the part either of accuser or of defendant, but acts as a judge. As therefore a judge does not desire beforehand to defeat any one, nor to oppose and make war upon any one; but delivers his own opinion and judges, deciding for the right, so also justice, not being the adversary of any one, distributes its due to every thing.

1.28

And the Lord God took the man whom he had made and placed him in the Paradise, to cultivate and to guard it. The man whom God made differs from the factitious man, as I have said before. For the factitious mind is somewhat earthly; but the created mind is purer and more immaterial, having no participation in any perishable matter, but having received a purer and more simple constitution.

[89] Accordingly God takes this pure mind, not permitting it to proceed out of itself, and after he has taken it, he places it among the virtues which are firmly rooted and budding well, that it may cultivate and guard them. For many men who were originally practisers of virtue, when they come to the end fall off; but he to whom God gives lasting knowledge is also endowed by him with both qualities, namely with the disposition to cultivate the virtues, and the resolution never to desert them, but always to minister to and guard every one of them. So Moses here uses the expression cultivate as equivalent to act, and the word guard instead of remember.

1.29

And the Lord God commanded Adam, saying, Of every tree that is in the Paradise thou mayest freely eat; but of the tree of the knowledge of good and evil ye shall not eat; but in the day on which ye eat of it ye shall die the death. A question may arise here to what kind of Adam he gave this command and who, this Adam was. For Moses has not made any mention of him before; but now is the first time that he has named him. Are we then to think that he is desirous to supply you with the name of the factitious man? And he calls him, continues Moses, Earth. For this is the interpretation of the name of Adam. Accordingly, when you hear the name Adam, you must think that he is an earthly and perishable being; for he is made according to an image, being not earthly but heavenly.

[91] But we must inquire how it was that after he had given names to all the other animals, he did not give one also to himself. What then are we to say about this? The mind which is in each of us is able to comprehend all other things, but has not the capability of understanding itself. For as the eye sees all other things, but cannot see itself, so also the mind perceives the nature of other things but cannot understand itself. For if it does, let it tell us what it is, or what kind of thing it is, whether it is a spirit, or blood, or fire, or air, or any other substance: or even only so much whether it is a substance at all, or something incorporeal. Are not those men then simple who speculate on the essence of God? For how can they who are ignorant of the nature of the essence of their own soul, have any accurate knowledge of the soul of the universe? For the soul of the universe is according to our definition, —God.

1.30

It is therefore very natural that Adam, that is to say the mind, when he was giving names to and displaying his comprehension of the other animals, did not give a name to himself, because he was ignorant of himself and of his own nature. A command indeed is given to man, but not to the man created according to the image and idea of God; for that being is possessed of virtue without any need of exhortation, by his own instinctive nature, but this other would not have wisdom if it had not been taught to him:

[93] and these three things are different, command, prohibition, and recommendation. For prohibition is conversant about errors, and is directed to bad men, but command is conversant about things rightly done; recommendation again is addressed to men of intermediate character, neither bad nor good. For such a one does not sin so that any one has any need to direct prohibition to him, nor does he do right in every case in accordance with the injunction of right reason. But he is in need of recommendation, which teaches him to abstain from what is evil, and exhorts him to aim at what is good.

[94] Therefore there is no need of addressing either command, or prohibition, or recommendation to the man who is perfect, and made according to the image of God; For the perfect man requires none of these things; but there is a necessity of addressing both command and prohibition to the wicked man, and recommendation and instruction to the ignorant man. Just as the perfect grammarian or perfect musician has need of no instruction in the matters which belong to his art, but the man whose theories on such subjects are imperfect stands in need of certain rules, as it were, which contain in themselves commands and prohibitions, and he who is only learning the art requires instruction.

[95] Very naturally, therefore, does God at present address commands and recommendations to the earthly mind, which is neither bad nor good, but of an intermediate character. And recommendation is employed in the two names, in that of the Lord and of God. For the Lord God commanded that if man obeyed his recommendations, he should be thought worthy of receiving benefits from God; but if he rejected his warnings, he should then be cast out to destruction by the Lord, as his Master and one who had authority over him.

[96] On which account, when he is driven out of Paradise, Moses repeats the same names; for he says, And the Lord God sent him forth out of the Paradise of happiness, to till the ground from which he had been taken.²⁰ That, since the Lord had laid his commands on him as his Master, and God as his Benefactor, he might now, in both these characters, chastise him for having disobeyed them; for thus, by the same power by which he had exhorted him does he also banish him, now that he is disobedient.

1.31

And the recommendations that he addresses to him are as follows: Of every tree that is in the Paradise thou mayest freely eat.²¹ He exhorts the soul of man to derive advantage not from one tree alone nor from one single virtue, but from all the virtues; for eating is a symbol of the nourishment of the soul, and the soul is nourished by the reception of good things, and by the doing of praiseworthy actions.

[98] And Moses not only says, thou mayest eat, but he adds freely, also; that is to say, having ground and prepared your food, not like an ordinary individual, but like a wrestler, you shall thus acquire strength and vigour. For the trainers recommend the wrestlers not to cut up their food by biting large pieces off, but to masticate it slowly, in order that it may contribute to their strength; for I and an athlete are fed in different manners. For I feed merely for the purpose of living, but the wrestler feeds for the purpose of acquiring flesh and deriving strength from it; on which account one of his rules of training and exercise is to masticate his food. This is the meaning of the expression, Thou mayest freely eat.

[99] Again let us endeavour to give a still more accurate explanation of it. To honour one’s parents is a nourishing and cherishing thing. But the good and the wicked honour them in different manners. For the one does it out of habit, as men eat who do not eat freely, but who merely eat. When, then, do they also eat freely? When having investigated and developed the causes of things they form a voluntary judgment that this is good, and the causes of their eating freely, that is to say, of their honouring their parents in a proper spirit, is—they became our parents; they nourished us; they instructed us; they have been the causes of all good things to us. Again, to honour the living God is spoken of symbolically as to eat. But to eat freely, is when it is done with a proper explanation of the whole matter, and a correct assignment of the causes of it.

1.32

But of the tree of the knowledge of good and evil he shall not eat. Therefore this tree is not in the Paradise. For God encourages them to eat of every tree that is in the Paradise. But when he forbids them to eat of this tree, it is plain that it is not in the Paradise; and this is in accordance with natural philosophy. For it is there in its essence, as I have said before, and it is not there in its power. For as in wax there are potentially many seals, but in actual fact only one which has been carved on it, so also in the soul, which resembles wax, all impressions whatever are contained potentially; but in really one single characteristic which is stamped upon it has possession of it; until it is effaced by some other which makes a deeper and more conspicuous impression.

[101] Again, this, also, may be made the subject of a question. When God recommends men to eat of every tree in the Paradise, he is addressing his exhortation to one individual: but when he forbids him to eat of the tree of the knowledge of good and evil he is speaking to him as to many. For in the one case he says, Thou mayest freely eat of all; but in the second instance, Ye shall not eat; and In the day in which ye shall eat, not thou shalt eat; and Ye shall die, not Thou shalt die.

[102] We must, therefore, say this, —that the first good is rare, imparted to but few; but the evil is comprehensive. On this account it is a hard matter to find one single man wise and faithful, but the number of bad men is beyond all computation. Very appropriately, therefore, God does not address his exhortation to nourish one’s self amid the virtues, to one individual, but he encourages many to abstain from extravagant wickedness; for innumerable men are addicted to it.

[103] In the second place, for the due comprehension and adoption of virtue man requires one thing alone, namely reason. But the body not only does not co-operate in it at all, but rather impedes the progress of the reason towards it. For it may be almost called the peculiar task of wisdom to alienate itself from the body and from the corporeal appetites. But for the enjoyment of evil it is not only necessary for a man to have mind in some degree, but also senses, and reason, and a body.

[104] For the bad man has need of all these things for the completion of his own wickedness. Since how will he be able to divulge the sacred mysteries unless he has the organ of voice? And how will he be able to indulge in pleasures if he be deprived of the belly and the organs of sensation? Very properly, therefore, does Moses address reason alone on the subject of the acquisition of virtue, for reason is, as I have said before, the only thing of which there is need for the establishment of virtue. But for indulgence in vice a man requires many things—soul, and reason, and the external senses of the body; for it is through all these organs that vice is exhibited.

1.33

Accordingly God says, In the day in which ye eat of it ye shall die the death. And yet, though they have eaten of it, they not only do not die, but they even beget children, and are the causes of life to other beings besides themselves. What, then, are we to say? Surely that death is of two kinds; the one being the death of the man, the other the peculiar death of the soul—now the death of the man is the separation of his soul from his body, but the death of the soul is the destruction of virtue and the admission of vice;

[106] and consequently God calls that not merely to die, but to die the death; showing that he is speaking not of common death, but of that peculiar and especial death which is the death of the soul, buried in its passions and in all kinds of evil. And we may almost say that one kind of death is opposed to the other kind. For the one is the separation of what was previously existing in combination, namely, of body and soul. But this other death, on the contrary, is a combination of them both, the inferior one, the body, having the predominance, and the superior one, the soul, being made subject to it.

[107] When, therefore, God says, to die the death, you must remark that he is speaking of that death which is inflicted as punishment, and not of that which exists by the original ordinance of nature. The natural death is that one by which the soul is separated from the body. But the one which is inflicted as a punishment, is when the soul dies according to the life of virtue, and lives only according to the life of vice.

[108] Well, therefore, did Heraclitus say this, following the doctrine of Moses; for he says, We are living according to the death of those men; and we have died according to their life. As if he had said, Now, when we are alive, we are so though our soul is dead and buried in our body, as if in a tomb. But if it were to die, then our soul would live according to its proper life, being released from the evil and dead body to which it is bound.

Notes on the current edition

Legum allegoriarum libri i‑iii

1. p. 43 M.

2. φίλωνος νόμων ἱερῶν ἀλληγορίας τῶν μετὰ τὴν ἑξαήμερον MAP, φίλωνος νόμων ἱερῶν ἀλληγορίας τῶν μετὰ τὴν ἑξαήμερον τὸ α΄ UF, . . . τὸ δεύτερον L
1 ἐτελέσθησαν οἱ οὐρανοὶ UFL καὶ ἡ γῆ om. L πᾶς ὁ κόσμος] πᾶσαι αἱ στρατιαὶ U, πᾶσαι στρατιαὶ FL
3 δὴ scripsi: δι’ UFL, om. MAFArm τὸν ἄτομον P2Arm: τὸν om. MAP1, τὸ ἄτμητον UFL
4 φασίν UFL ἀλλὰ MAP τὴν] τὸν UFL
5 τὴν] τὸν UFL μὲν γὰρ scripsi: γὰρ APArm, μὰν ceteri τὸν μὲν νοῦν P2
8 πάντα om. Arm τὰ σώματα Arm καὶ—αἰσθητά om. Arm ὅλως UFL
10 τῆ ἡμέρα MAPArm: ἐν ἡμέρα UFL τὰ ἔργα MAPArm: ἔργον UFL
11 ἁ] ὃ UFL
12 γεγονέναι τὸν κόσμον MAPArm: κόσμον γεγονέναι UFL διὰ τί; ὅτι MAPArm: διότι UFL πᾶς] σύμπας UFL χρόνος] ὁ χρόνος F, ὁ κόσμος L
13 σύστημα MAPArm: διάστημα UFL ταῦτα δὲ] δὲ om. FL, καὶ ταῦτα V κινήσει Arm ὑπὸ γῆν καὶ ὑπὲρ γῆν Arm
14 ἀποτελεῖται Arm, ἀποτελεῖν MAP ὥστε—κόσμου (62,1) om. Arm

3.
1 ἀνομολογῆσθαι F, ἄν ὁμολογεῖσθαι coni. Wendl. λέγοιτ’ ἄν—κόσμος om. L
2 ὁ κόσμος P συνέστηκε FL
5 τὸν] τῶν MAP ἡμίσει] δευτέρῳ Arm
6 καὶ ante ἀπὸ om. UF
7 ἓν om. UFL ἀσωματότητα] σῶμα ἰσότητα UFL ὅτι om. UFL ἡ] ἡ F, ὃ UL τῆς μὲν UFL
8 ἐκείνη] θνητοί UF, θνητή L
9 ὅτιπερ UFL (cf. p. 11,9): ὅτι MAP διαιρετόν covr. Turn.: διαιρετέον codd.
10 ἐξαχῇ] ἐξ ἀρχῆς UL
11 καὶ om. (bis) UFL
12 οὖν] γοῦν UFL
13 συμβάντα U
14 παραμετρῶν MAPArm: καταμετρῶν UL, κατὰ μερῶν F 14.
15 ἑβδομάδι. πρῶτον οὖν (γοῦν coni. Wendl.) UFL: ἑβδομάδι πρώτη ἑβδομάδι P fortasse locus gravius corruptus est.
15 ἑβδόμῃ δὲ vel καὶ ἑβδόμῃ Arm ut vid.
16 διατυπώσεως M: διατυπώσεων ceteri
19 μέντοι] μέν U καὶ om. UFL
21 καὶ om. L
22 ante τελειωθέντα add. ταῦτα UFL (probat Wendl.)
23 περατωθέντα scripsi: περαιωθέντα codd.
25 πέρατα δήπου τῶν ἐξηκόντων Diels: πέρατα δήπου ἐξ οὐκ ὄντων Arm, πέρατα δὴ τούτων ἐξ οὐκ ὄντων MAP, ἀρχὴν δήπου τῶν ἑξῆς ἰόντων UFL ὑποτοπητέον UFL

4.
1 γενέσεις MAP τε αὖ] γὰρ Arm φθειρομένων τε αὖ γένεσις transp. DFL γενομένων U
2 ὤστ’ U
3 δ’] μὲν MAP, om. UFLArm γινομένων codd.
4 δὲ MAP πρὸς ἄλλου Nauck
6 τε γὰρ om. UFL, τε om. Arm
7 κατὰ τὰ αὑτὰ MAUArm: κατ’ αὐτὰ FL φθορᾶ UArm
9 αὐτὸ] αὐτοῦ FL, αὐτῶν Turn. οὖσα αἰτία] ἕνεκα Arm
10 συμπαθέστατα Arm τοῦ πρὸς UF τοῦ ἄστρου ν, τοῦ om. codd., σημαινούσης (pro ἄστρου) Arm ut vid.
11 κατὰ UFL
12 post θνητὰ add. ὡς ἔφην ἅπαντα (πάντα U) UFL σπάσαντα MA: σπῶντα ceteri ἀπὸ U θειοτέραν UFL κατὰ UFL
14 ἑπταμηνιαῖα UFL
15 ἐνδιαιτηθῆναι] ἐμπλησθῆναι ἐν Arm ἄγονα] ἀγῶνα FL τέ] δέ UFL
16 γίγνεσθαι FL, om. Arm
17 τὴν om. v 17.
18 περιπεποιημένος MA: περιποιούμενος UFL, περιπεποιημένων Arm
18 δευτέραν] ἑτέραν L
19 δύναμις om. Arm σπορᾶς] φορᾶς MA γὰρ] δὲ MAArm τετταρεσκαιδεκαετῆ M: τετταρεσκαιδεκάτην U, τεσσαρεσκαιδεκάτην AFLArm, τεσσαρεσκαίδεκ᾿ ἐτῶν coni. Diels
22 παρὰ πολλοῖς om. Arm γε μὴν] μὲν οὖν UFL
23 καὶ ante τὸ om. Α

5.
3 Eur. fr. 839 v. 1214

6.
1 ἐστιν U
2 ὀργανικά F
5 ἴτρον FL τε] γε UFL
6 ὠσὶν ἴσοις, δυσὶν μυκτῆρσιν Arm
7 σίαλον UFL
8 γε μὴν] μὲν οὖν UFL
9 ἡ ἑβδομάς Μ
10 ἄχρι codd.: ἄχρις v διελήλυθεν MA δὲ om. MA
11 post τεχνῶν add. τὴν γραμματικήν UFL 11.
12 ἐν γοῦν γραμματικῆ τὰ ἄριστα MAArm: ἐν γραμματικὴ τὰ γοῦν ἄριστα UFL, τὰ γοῦν ἐν γραμματικῇ ἄριστα v
12 ἔχοντα δύναμιν transp. UFL ἀριθμῷ om. UFL
13 τὰ φωνήεντα codd.: τὰ om. v
14 ὃ δὴ om. Arm
15 ἐστι om. Ann τὸ om. MAUArm ὃ κατ᾿ FL
16 στάσεις Α 16.
17 δασύ UFL
17 καὶ ψιλὸν U βραχύ FL, καὶ βραχύ U ἔτι MAArm: καὶ UFL ἐστιν om. Arm
18 μονάδι Diels: μονάδος codd. ὁ αὐτὸς om. v οἶ τε codd.: τε om. v(Arm) 18.
19 ἡ γεννῶνται MAArm: ἢ om. UFL
19 ἡ δὲ ΜΑΑrm: ἡ δέ γε UFL
20 δεκάδων FL
21 πυθαγόριοι ΑU ἀεὶ παρθένω M ἀμήτορι μονάδι Arm
23 τῆ ἑβδόμη ἡμέρα UFL πάντων om. UFL
24 δὲ M τοιοῦτον A, τοῦτο FL
26 ἐστι om. UFL

7.
1 ἐπιγένηται codd.: ἐπιγίνηται v κατὰ ἑβδομάδος Α
2 τουτὶ corruptum; fort. ταύτῃ (scil. τῆ ἑξάδι), τουτὶ om. Arm, ταυτὶ Gelenius, τοῦ τι ποιεῖν παύειν δοκεῖ (sc. ὁ Diels, τοῦ τι ποιεῖν δοκεῖν Wendl.
3 εὐλόγησεν MA: ηὐλόγησεν UFL
4 αὐτήν: ~ φίλωνος νόμων ἱερῶν ἀλληγορίας τῶν μετὰ τὴν ἑξαήμερον τὸ πρῶτον. ~ φίλωνος ν. ἱ ἁ. τ. μ. τ. ἑ. τὸ β U, αὐτήν.. ~ φίλωνος νόμων ἀλληγορ·ία ἱερῶν τῶν μετὰ τὴν ἑξαήμερον τὸ δεύτερον F, post αὐτήν intervallum vacuum in L
5 κινηθέντας] ποιηθέντας UFL εὐλογεῖ τε corr. Turn. (sic Arm): καὶ εὐλογεῖ τε UFL, καὶ εὐλογιστεῖται Μ. καὶ εὐλογηστεῖται Α
6 καὶ συγγενέστατοι MA εὐλόγηστός Α ὅ τε εὐλόγιστος transp. UFL ὁ ante ἅγιος om. U
8 αἰφνίδιον MAArm: αἰφνίδιος UFL οὐκέτι MA
9 ἀλλὰ MA
10 εὐλόγιστος ὁ transp. U εὐλογηστὸς Α
11 εὐλόγησέ Μ: ηὐλόγησέ ceteri ἡγίασεν ὁ θεός Arm
12 πάντων τῶν ἔργων αὐτοῦ om. Arm ποιεῖν ὁ θεός MA: ὁ θεὸς ποιῆσαι UFL
13 αἰτία δ’ ἡ M: δ’ ἡ om. ceteri, δ’ ἥδε coni. Diels εὐλόγηστός Α
14 ἑαυτόν] αὐτόν Turn.
16 τῆς om. Α λαμπρότατον MAArm: λαμπρὸν UFL καὶ τὸ θεῖον U
17 δ’ U παύων MAArm: ποιῶν UFL παύεται ποιῶν MAArm: ποιῶν om. UFL
18 ἀλλὰ MA γενέσεως om. Arm
19 γιγνομένων FL
20 καὶ τῆς γῆς MA ἐγένοντο U
21 κινούμενος] γενόμενος Arm ἀρχὴν ΜΑ
22 νοῦ—νοητῆς om. Α, νοῦ—ἰδέας om. Arm. νοῦ τεταγμένου M: τεταγμένου νοῦ UFL Philonis opera vol. I 5

8.
1 νοητῆς om. M εἰ οἷόν τε] ἴδιον δὲ UFL τοῦτο om. Arm δ’ U
3 καθωρισμένας codd.
4 ἀλλ’ εἰδῇς MAArm, ἀλλὰ εἰδῇς U: ἀλλ’ ἀειδὴς FL, ἀλλ’ ἀειδῆ v καὶ ἀτέκμαρτα MA: om. Arm, καὶ om. UFL
5 καὶ ἀκατάληπτα om. MA
6 ὅτε] ὅτι L ποτὲ MAF γραφὴν Α
8 γενέσθαι UFL
9 Ἧι om. Α
12 ἡμέραν] ἡμετέραν L
13 βίβλον M: βίβλων Α, βιβλίον UFL
14 τὴν γένεσιν Arm αὑτοῦ U λόγω ΜΑΑrm: λόγω βήματι UFL
16 ἣν—αἰσθήσεως (17) om. U
18 καρπὸν ΜΑ: καρποὺς UFL
20 ἄν om. U
21 ἡ ἰδέα τις αἰσθήσεως addidi Dielcsium secutus ἡ ἰδέα τῆς αἰσθήσεως proponentem σφραγῖδος λόγον] ἔνδον Arm
22 εἴδη] εἴδει L, ἤδη MAArm τυποῦσα F, τυποῦσθαι L οὕτως om. Mang.
23 γενικὸν νοῇ· τόν Arm: γενικὸν om. codd. κατὰ μετοχὴν] μετοχὴ M, μετοχὴ Α πρὶν—γέγονε (25) om. UFL
25 οὖν om. FL
27 τοῦ om. MA

9.
1 γενέσθαι—νοητὸν in textu om., in marg. add. U τὸ αὐτὸ τοῦτο om. Arm ἀποπλεῖ MAArm U (in marg.): ἀπετέλει U (in textu) FL ὄν UFL: οὖν MA, ὄν om. Arm (om. Mang.) ὃ δὴ] ὁδὶ M, ἤδη L
2 καὶ om. M πᾶν] ἅπαν UFL κέκληκεν—ἅπαν (3) om. L νοητὸν om. Arm ὃν om. UF
3 γενικὸν] τέλειον γενικὸν UF πάντα] πᾶν UFL
4 πρὸ τοῦ] πρὶν UFL πρὸ τοῦ] πρὶν UFL τὰ om. UFL
6 πᾶν M: ἅπαν UFL, om. Α χόρτῳ post ἀπείκασε transp. UFL
7 ὡς—αἰσθητὸν om. UL τῷ] ὅτι τῶ UL, ἀκείκασε χόρτῳ ὅτι τῶ F
8 τῆς ψυχῆς UFL κεκλήρωται FL προειπὼν χλωρὸν ἀγροῦ codd.: χλωρὸν ἀγροῦ προειπὼν Mang., προεῖπε χ. ἁ. Τurn.
9 ἐπιφέρει om. FL γιγνομένου U
10 τὸ νοητόν ἐστιν om. Arm
12 ὁ θεὸς φησίν M: φησὶν ὁ θεὸς Α, φησίν om. UFLArm
13 φυσικώτατον L ἐπομβρίση MU
14 οὐδ’ ὁ] ὁ δὲ F
15 πραγματεύεται Α post ἑαυτοῦ add. ὢν UFL μὴ om. UFL
18 ἄρξηται ὁ θεὸς transp. UFL
19 δὲ UFL
20 ἣν—εἴρηκεν post αἰσθήσεως lin.
19 habent codd., transpos. Diels βροχὴν] γῆν coni. Mang.
21 ἰδέα δὲ σωμάτων ἀλλότριον om. Arm
22 οὖν om. FL
23 δ’ ἐστὶ UFL
24 καὶ om. Arm 5*

10.
1 ἐργάσεσθαι U, ἐργάσασθαι FL
3 ἄτε δὴ MAArm: δὴ om. UFL, ἅτε ἄν Mang.
4 μέρος F
5 ἄν om. FL
7 ἐκ] ἀπὸ UFL πᾶν οm. UFL
10 ἰδίας ὢν ἐνεργείας] ἰδέας ἐνεργεῖ U, ἰδέας ἐνεργεῖν FL πάντα Α προθυμουμένη FL
11 τούτω F
12 ἀναλύσεως UL
13 ἔτι δέ MA: καὶ τοῦ Arm, ἔτι δέ καὶ UFL
14 μέσον MA: μέση UFL ἡ αἴσθησις Arm δ’ U
15 οὔθ’ ὁ νοῦς MA: οὐδ’ ὁ νοῦς U, οὐδέ νοῦς FL ἐργάζεσθαι UFL
16 ὕσῃ] οἴσῃ U
18 κινήσῃ τε] κινήσηται Α ἀγάγῃ ΜΑrm: ἀγάγηται Α, ἀναγάγῃ UFL
20 ὡς προϋποκείμενον Arm αἰσθήσεως UFL
23 τοῦ om. FL πρόοδον UFL, πρὸς ὀδὸν Arm νοῦ FL
24 τονικὴν] γενικὴν Arm
27 χοῦν λαβὼν U: λαβὼν οm. ceteri
28 γῆς] χθονὸς UFL

11.
1 ζῶσαν UFLArm: ζωῆς MAP
2 ἄνθρωπος om. AF
3 μετουσίας U
4 ἐπάγει AF
5 τετυπῶσθαι] πεποιῆσθαι Arm θεοῦ om. L post θεοῦ add. MAP: ὅπερ ἦν πεποιῶσθαι (sic M, πεπηρῶσθαι AP) κατὰ τὴν εἰκόνα, add. Arm: ὅπερ ἢν πεποιῶσθαι καὶ πεποιῆσθαι καὶ τετυπῶσθαι κατ’ εἰκόνα
6 τὸν] τὸ UFL ἀλλ’ οὐ] ἄλλου Arm, ἀλόγου UFL γένημα F 7.
8 εἰσκεκραμένον UL, εἰσκεκραμμένον F, ἐκκεκριμένον Arm ut vid.
8 τῷ ὄντι om. Arm
9 ἐμπνεύσειεν MArm: ἐμπνεύσει ἐν AP, ἐνέπνευσεν UFL γίγνεται U
10 οὐκέτι MAP: καὶ οὐκέτι UFL, οὐ Arm εἰς ψυχήν om. Arm ἀργὴν UFL ἀδιάπτωτον L
11 ζῶσαν alt.] ζωῆς codd.
12 ζητῆσαι codd., ζητήσειε Mang. ὅλως om. UFL
13 θείου πνεύματος Αrm
15 ἐμπνεῖ UFL, ἐμπνεῖ πνοήν Arm
16 εἰδώς] ἢ ὡς UFL
19 προσκαλούμενος F
21 αὐτοῦ codd. ὅτι om. Arm
22 ἐμφατικώτατα M
23 ἐπομβρῆ UFL
24 γῆς L
25 τε om. FL
26 αὐτοῦ UFL, αὐτοῦ v ἥδ’ ἐστὶν αἰτία MArm: ἥ ἐστιν αἰτία AP, ἡ δέ ἐστιν ἡ αἰτία UFL post ἄγονον add. μὲν UFL

12.
1 ἀδύνατος ἡ χρῆσις transp. UFL εἰς χρῆσιν Arm ᾖ scripsi (sic Arm ut vid.): ἦν MAP, ἡ UFL αὐτοῦ] ἡ ὑπερβολὴ αὐτοῦ Arm
2 θέσει MAPArm: θεῖα UFL μὴ om. L
3 ἀλλὰ MP 3.
4 ἥμαρτεν UFL
4 ὡς] ἀνόμως UFL
5 περὶ Mang. (sic Arm): παρ’ codd.
6 μηδ’ UFL φήσει] φησὶ FArm, φύσει AP 6.
7 καὶ τὰ κατὰ UFL
7 λόγον ἔχειν transp. UFL
8 τῷ om. AP 10.
11 οὐ μόνον οὐκ UFLArm: οὐ μόνον, ἀλλ’ οὐδ’ MAP
11 δέ τι] δ’ ἔτι Α
12 ἐπιπνεόμενον UF
13 ἐπιπνεόμενον UFL
15 τείνοντος Mang. ἀφ’ om. Arm
16 τοῦ] του Arm ὑποκειμένου νοῦ coni. Mang. καταλάβωμεν UFL 18 UFL
22 καὶ ante φυσικῶς om. UFL
23 γὰρ Αrm: δὲ codd. ἐμψύχωται F 23.
24 καὶ ἐμπέπνευσται om. Arm, seclusi
24 δ’ U
26 τ’ U λόγῳ] ἀλόγω U

13.
1 ἐμπνευσθῆ UFL τοῦ θεοῦ UFL
3 ὑπὸ θεοῦ ἐψυχῶσθαι transp. MAP Arm ἐμψυχῶσθαι F
4 Μωσῆν MAP
5 γιγνομένων U καὶ ὑπὸ θεοῦ UFL: καὶ om. ceteri
6 γίγνεται UFL τὰ δὲ — δι’ αὐτοῦ (7) om. FL ἔ οὖν om. Mang. γοῦν] γὰρ FL
8 τούτων οὖν (vel δὴ) Arm
13 πραής AP
14 λέγοι F κεκοινωκέναι Mang.
16 élafrotqathw UF ἀπὸ φορᾶς M γίγνονται UF
18 γίγνεται F
20 ἔθηκεν UFL ὃν om. P τὴν om. MAP
21 μετάρσιον MAPArm: μὲν γὰρ θείαν UFL πολλοῖς ὠνόμασεν ὀνόμασι πολυώνυμον οὖσαν FL
22 γὰρ om. Arm θεοῦ om. Arm κέκληκε ταύτην MAPArm
23 δ’ om. MAPArm post μίμημα add. δὲ (vel δὴ) Arm
24 τοσαύτη om. Arm 24.
25 ἀνθρώπινον MAPArm: ἡμέτερον UFL
25 γεηπονεῖ AP

14.
24 Orig. de Princip. IV
16 (= Philocal. I
17 p.
24 Robinson) τίς δ’ οὕτως ἠλίθιος, ὡς οἰηθῆναι τρόπον ἀνθρώπου γεωργοῦ τὸν θεὸν πεφυτευκέναι παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς;

15.
1 διαπορήσωμεν AP
2 πορίζει AP μηδ’ UF
3 ἔλθῃ F θεοῦ — ἐνδιαίτημα om. AP
4 καὶ add. Turn.: ἢ DR f. 162V, om. ceteri ἑαυτοῦ codd.: ἑαυτῷ v
5 ἑαυτῶ πλήρης FL αὐτὸς ἑαυτῷ om. UFL
6 ἐπιδεᾶ codd.: ἐπιδεῆ D (Mang.)
7 εἷς καὶ om. Arm
10 συνέστη UFL
11 ἀρρωγὸν U νόσον F ἐπίγειον om. Arm ἐρίζου U ἔφην] μορφὴν UFL
14 δ’ ἔστι U, δ’ ἦν M, δὴ (om. ἐστι) A, δὲ (om. ἐστι) P εὐστάθεια AP
17 αἰεὶ UFL ὁ ὀρθὸς λόγος] ὅρους αὐγῆς UFL, ὁ ῥοῦς αὐγῆς Turn.
18 ἀνέπλησεν FL
19 αὐγάζει FL, αὐγάζοι U
22 ἵνα om. U

16. 3—7 DC fol. 45v et 173v DR fol. 22v et 162v DL fol. 26v Φίλωνος) ἐκ τοῦ (sic) τῆς νόμων ἱερῶν ἀλληγορίας: οὐδὲ ὁ σύμπας κόσμος ἄξιον ἂν εἴη θεοῦ χωρίον ἐνδιαίτημα, ἐπεὶ — αὐτὸς ὤν.
14 Amhros. de Paradiso 1,4 Locus autem eius, in quo est plautatus (scil. paradisus), voluptas dicitur.
17 —
20 Cod. Vat. Regiu. 40 fol. 224 (Pitra Anal. Sacr. ΙΙ p. 311. Harris Fragments of Philo p. 103) Φίλωνος: ... ὥσπερ γὰρ ἀνατείλας ὁ ἥλιος τὸν ζόφον τοῦ ἀέρος φωτὸς ἐνέπλησεν, οὕτως καὶ ἀρετὴ ἀνατείλασα ἐν ψυχῇ τὴν ἀχλὺν αὐτῆς αὐγάζεται καὶ τὸ σκότος σκεδάννυσιν καὶ τὰ τῶν παθῶν θηρία κοιμίζει.

17.
1 ἀγαθὸς transp. UL τημελεῖ καὶ περιέπει AP 1.
2 ζητήσαι M, ζητῆσαι AP
2 θεοῦ τὰ ἔργα UFL: τὰ θεοῦ ἔργα MAP
4 σεαυτῷ F: ἑαυτῶ UL, σαυτῶ MAP
5 παρὰ τῶ θυσιαστηρίῳ UL, περὶ τῶ θυσιαστηρίῳ F κυρίω θεῶ UFL σου om. AP σαυτῶ MAP
6 πρέπον UFL
7 ὁ οἰόμενος Arm
8 καὶ om. UFL ante ἐν add. ὡς αὐτὸς Arm δὲ om P
11 καταβάλῃ codd.: καταβάλῃς v
12 δένδρου AP
15 καὶ σύγκλυδα add. 31, καὶ Arm: om. ceteri ταὐτὸ UFL ἀγάγῃς UL, ἀγάγοις F
18 πάντων om. Arm 19.
20 πρόσαγε UFL
21 οὐδεὶς ἐργάζεται] οὐδὲν ἁρμόζει Arm
22 τὰ om. UFL
23 ἑτέρω FL μετ’ ἐμὲ M, μετ’ ἐμοῦ om. Arm
24 θεοὺς om. MAPArm
25 τὸν θεὸν om. U ἀγένητον F: ἀγέννητον ceteri
26 ἑαυτοῖ—ἄτρεπτον (74,1) om. UFL
27 καὶ ἕνα codd.: εἷναι Mang. ἕνα καὶ ἀγένητον coni. Wendl.

18. 1.
2 ψεύδους AP
2 εἰσαγάγῃ MU: εἰσάγη ceteri
3 φυτεύωμεν Μ, φυτεύομεν Α, φυτεύημεν P
4 καθαρίσαι UFL ἀκαθαρσίαν] ἀκροβυστίαν UFL 5.
6 τοῦτο — φύσει] τοῦτο δ’ ἐστὶ τὸ ἀποτεμεῖν οἴησιν, οἴησις γὰρ ἀκάθαρτον φύσει Arm
5 ἐστὶ M: δ’ ἔστιU, δέ ἐστι ceteri γὰρ oin. UFL, γὰρ οἴησιν Mang.
7 τιθέναι] τίθεται UFL
8 ἐποίησεν U
9 φυλάττειν UFL
10 ἐστιν ἕτερος transp. UFL 13.
14 ἐξετάζονται ζονται P, ἐξετάζεται corr. ex ἐξετάζονται Α
14 αὐτῶν ἐστι trausp. UFL δέ ἐστι MAP
15 οὔτε — οὔτε] οὐδέ — οὐδὲ UFL
16 φυλάττει] φυτεύει Arm
18 καὶ ante ἐργάτην om. UFL
19 τοῦτο U 20.
21 ἡ εὐφυίας ἢ εὐθιξίας ἢ ἐπιμονῆς ἐπὶ μόνης F) μνήμης FL
21 εὺθεξίας AP, ἡ εὐθιξία U ἡ ἐπιμονῆς μνήμη U εὐθεξία AP
22 ἡ δὲ ἐπιμονὴ — καλά post δογμάτων (23) transp. UFL τὸ ἐργάζεσθαι τά καλά om. Arm, seclusi
23 ἡ φυλακὴ MAP, φυλακτικὴ UFL διατηρὶς U δογμάτων] πνευάτων Arm νοῦς] ἄνθρωπος coni. Mang.
24 οὔτε] οὐ Arm οὔτε ἐργάζεται om. Arm

19.
6 DK fol. 220v DR fol. 267v (DV p. 704) ἐκ τοῦ α' τῆς νόμων ἱερῶν ἀλληγορίας: οἴησις ἀκάθαρτον φύσει.

20.
3 ἐξαπέστειλεν FL κύριος ὁ θεὸς Arm 4.
5 τοῦ παραδείσου UFL
5 γνωστοῦ AP
6 φυτεύει] φύει UL
7 κατ’ αὐτὰς] κατὰ ταύτας UFL
8 ταὐτά F
9 αὐτὰ om. Arm 9.
10 δηλῶν ὅτι] δηλονότι APU
11 θεωρηματικαὶ UF
12 θεωρηματικαὶ UFL χαλκευτικὴ om. U
13 καὶ post ἀρετὴ om. AP θεωρηματική UFL Ι4 καὶ post ὁπότε om. L
15 αὑτῆς Wendl.
16 καὶ πράξεις Arm (Turn.): καὶ αἱ πράξεις UFL, καὶ πρᾶξιν MAP
17 ἔχουσαν AP ἐν] ἐφ’ UFL
19 ἡ bis om. UFL χρῆσις codd.: τήρησις Maug.
20 καὶ om. UFL ὡραίου AP ἦν om. UFL
21 ἐστὶ om. U τοῦ om. Mang.
22 ἡ γενικωτάτη] ἡγεμονικωτάτη NArm
24 ἱδρύεται UFLN
25 ἔχων AP
26 εἶναι εἰρῆσθαι (sic) N τε om. FL

21. 18—19 DR fol. 148r (Anton. Mel. I
7 Col. 793) Φίλωνος: ἡ 22—26 N fol. 162v τὸ δὲ—ξύλον εἶναι

22.
2 ἐκτιθέμενοι δόξαν transp. AP ἐκτεθειμένοι UFL
4 τὴν ἡγεμονικωτάτην Arm
6 τὸ om. FL τὸ τοῦ γινώσκειν] τὸ γνωστὸν Arm 6.
7 οὐτ’—οὔτ’ UFL
7 ἀλλὰ MP
8 τοῦ] τὸ F γνωστοῦ AP
9 ὄν om. AP ὄντα corruptiun; γνόντα coni. Mang., μετέχοντα Creuzer; fortasse λαχόντα
10 ἐπιστήμης] φυσιολογίας Arm τὸ ξύλον om. FL τοῦτο τὸ ξύλον Mang.
12 ἐκτός. πῶς] ἐκτός πὼς· ὡσαύτως Arm 12.
13 πάντας τοὺς τύπους UFL
13 παρὸν F
14 ἐγένοντο UFL πάντα ταῦτα M: ταῦτα πάντα ceteri
15 ἐπὶ] ἐπεὶ APF αἱ om. UFL
16 τῷ om. FL ἀναγράφονται Arm
17 γέγονε] ἐγένετο FL
18 γέγονε] ἐγένετο UFL τὸ M: τῶ AP, om. UFL
19 χοροῦ] χώρου MAP τὸ δὲ AP
21 ὢν] ἐν U
22 ὁ post τύπος om. AP ἐντολῶν FL
23 οὕτω Γ’
24 ἐν Σικελία F
25 χώρων MAP
26 σκοπεῖ MAP: σκοπεῖ τι Arm, σκοπεῖται UFL

23.
1 ἄλλοι om. UFL
2 τὰ χείρω UFL
3 οὕτ’ U κακία] καρδία Arm οὐτ’ U
4 κατὰ UFL δ’ U
5 τοῦ ποτίζειν UFL
6 τέτταρας UFL 6.
7 Φυσῶν L, Φυσῶν F
7 τὴν om. M οὑ MArm: οὖν AP, om. UFL
8 καὶ ante ἐκεῖ om. UFL
9 Γεῶν τῶ δευτέρω U Γηών M: Γεῶν
10 ὁ κυκλῶν Arm πᾶσαν om. UFL ὁ τρίτος om. F Τίγρης AP, ὁ Τίγρης FL
11 ὁ δὲ] καὶ ὁ UFL 11.
12 οὗτος Εὐφράτης UF, οὗτος ὁ Εὐφράτης L
13 τέσσαρες FL ἀνδρία APFL
14 τέσσαρες P
15 ἣν ἀγαθότητα ὠνομάσαμεν MAP; ἣν ἀγαθότητα ὀνομάζουσι Arm, ἥν τινες ἀγαθότητα ὠνόμασαν UFL 15.
16 τέσσαρες PU
16 αἱ ora. UFL
17 ἣ UL: ἧ ceteri 17.
18 γάννυται APUFL
19 ἐν εἴδει] ἔνιαι UF, ἔννοιαι L τέσσαρες P
20 ἑκάσταις codd.: ἑκάστῃ Arm, ἑκάστης Mang.
21 δὲ om. UFLArm τοῦ ποτίζειν UFL

24.
12 spp. Ambros. de Paradiso 3,
14 sed quemadmodum fons dicitur sapientia Dei . . . ita fons virtutum est ceterarum, quae nos ad aeternae cursum dirigunt vitae . . . quae sunt quattuor initia virtutum nisi unum prudentiae, aliud temperantiae, tertium fortitudinis, quartum iustitiae? . . . itaque sicut fons sapientiae (leg. sapientia), ita etiam flumina ista quattuor quaedam ex illo fonte manantia sunt fluenta virtutum.

25.
1 ἀρετή om. F, ἀρετή, ἡ om. L
2 τῆς Ἐδέμ om. L ὁ θεοῦ] ὁ θεὸς
3 πεποίηται] πεποίωται Arm (coni. Mang.) τὸν —ἀρετή om. P τὸν δὲ παράδεισον transp. UFL
4 ἡ ἀρετή F οὐ om. L
5 λάμβανε coni. Wendl.
6 δ’ AP
7 τῷ] τὸ AP αὐτῆς APU
8 ἀνδρία APL ὐπομενητέοις U ἡ δὲ σωφροσύνη—ἀπονεμητέοις om. P
9 Φυσῶν FL
10 τὴν om. M οὐ] οὖν AP, om. FL
11 καὶ ἐκεῖ] ἐκεῖ UFL, οὗ Mang.
13 Φυσῶν FL ὠνόμασεν U, ὠνόμακε M
14 καὶ om. Turn., post κύκλῳ transp. Mang. περίεισι] περιίησι F, περίησι L τὴν γῆν om. Arm
15 τοῦτο δ’ ἔστι U, τουτέστι FL ἵλεω AP
16 δὲ om. P
18 οὗ] οὖν AP οὐκ—χρυσίον om. L τοιοῦτο U, οἷον Arm
19 ἀλλὰ MAP ἡ om. MAP
20 ἥδε] ἤδη UFL ἄν ὡμολόγηται P
21 ποιοί] πότοι P, ποιότητες UF, τῆς ποιότητος L
22 λίθῳ om. UFL post παραβέβληκεν add. MAP: οὗτος κυκλοῖ πᾶσαν τὴν γῆν Εὐιλάτ 22.
23 καὶ ὄνομα τῷ ποταμῷ om. MAP
23 τῷ δευτέρῳ] ὁ δεύτερος MAP Γηών M: εἰ Γεῶν ceteri
24 συμβολικὸς F, συμβολικῆς Mang. ἀνδρία AP Γηὼν M: Γεῶν ceteri

26.
1 ἀνδρίας APL τε] που FL, τέ που Mang. 2.
3 ηὐτρέπισται UFL
3 ὑπομενετέον bis AP 3.
4 οὐδέτερον AP 6.
7 Τίγρης APFL
7 πορευόμενος] ποταμὸς FL, πορευόμενος post Ἀσσυρίων transp. Mang.
8 ἀντιστατοῦσαν AP
9 γλώσση MAP
10 ἀτιθασσοτάτω UFL ἡ om. UFL
11 μέντοι MAP: μὲν οὖν U, μὲν FL, γε μὴν Turn.
12 ἀνδρία PL
13 ἑτέρων FL τάξιν] πρᾶξιν FL 13.
14 τριμερὴς post ψυχὴ transp. FL
16 τὴν κεφαλήν Arm: τὴν om. codd.
17 ἦτρον U: ἶτρον FL, ἧπαρ MAP ἀρετὴ F τῶ μὲν γὰρ F
19 ἀνδρίαν L
20 ἀσκούμεθα MAP
21 ἀνωτάτω M: ἀνώτατον AP, ἀνωτάτου UFL μέρους UFL
22 ἦτρον] ἶτρον FL, ἧπαρ Mang.
23 δὲ post τρίτον om. MAP
24 μέρος om. UFL

27.
4 Ambros. de Paradiso 3,
16 . . . bene ergo Geon . . . circumire terram Aethiopicam dicitur; . . . Aethiopia enim abiecta et vilis Latina interpretatione signatur.
8 ibid. 3,
17 tertius est fluvius Tigris . . . quem incolunt Assyrii, hoc est dirigentes, hoc enim significat interpretatio.

28.
3 FL
4 ἔλαχε AP
5 φασιν AP, φησίν om. Arm οὗτος Εὐφράτης UFLArm
6 καρποφορία — Εὐφράτης om. FL ὁ Εὐφράτης MArm: οὗτος ὁ Εὐφράτης U, ὁ Εὐφράτης om. AP
7 δικαιοσύνης F
8 τὰ om. MAP 10 om. MAPU καθάπερ ἵπποι om. UFL
13 τὸ alterum om. UFL
14 λέγω om. U
16 ἡνίων M ἀδικεῖ FL κρατεῖ] ἄκρα UFL καὶ ἀπειρίᾳ v τοῦ addidi (sic Arm)
17 τὰ om. FL τοὺς ὑποζευγμένους (sic) U
19 Φυσῶν FL
22 δ’ MA
24 τὸ om, Arm

29.
6 Amhros. de Paradtso
3 18 quartus est fluvius Euphrates qui latine fecunditas atque abundantia fructuum nuncupatur . . . plerique Eurhratem ἀπὸ τοῦ εὐφραίνεσθαι dictum putant . . . ubi autem iustitia, ibi concordia virtutum est ceterarum. 16—18 18 fol. 145r Floril. Par. No.
7 Anton. Mel. II
6 CoL 1032 Mel. Aug. fol. 106r (Max. Ecl. cap. 17) Φίλωνος: ἀνάγκη ἀπειρίᾳ — διασῴζεσθαι.
19 Ambros. de Paradiso 3,
15 . . . et bene primo loco hic fluvius positus est Phison, qui secundum Hebraeos Phison dicitur, hoc est oris mutatio.

30.
1 σπουδαίως AF
2 τεῖχος] τέλος UFL ἡ φρόνησις om. UFL τὴν Εὐιλὰτ FL ἀφροσύνῃ] εὐφροσύνη UL πολυορκίαν Α
3 ἐστι ante κύριον ὄνομα Iransp. FL
4 νοῦς] ἄνθρωπος coni. Mang. τῶν ἀνεφίκτων Arm ἀνεφίκτων ἐρῶν] ἀνεπείκτων ἔργων UFL ὠδῖσιν] ὠδινήσει FL ὅτε] ὅταν UFL
5 ὠδίνει om. Arm, seclusi ὠδῖσι] ὠδινήσει FL
6 οὐ γὰρ] ὅθεν οὐ UL, ὅθε οὐ F
7 ὄι δ’ ἄν MAArm: ἄν δὲ UFL καὶ om. Mang. προφέρειν MArm: προσφέρειν ceteri
8 τῶ ἡμίσει UF
9 ψυχικῷ om. MA δεῖται] λέγεται Α ἱερεὺς Α 9.
10 Μωϋσέος F, Μώσεως MA
10 Μάριας MA ὠδῖσι UFArra
11 γένοιτο Α ἴσον] ἐννεὸν Α
12 ἐκ om. UFL κατεσθίῃ Mang.
14 οὗ om. A
15 ἐκεῖ post λέγει om. FL οὐ] οὖν Α
16 ἀδόλῳ χρυσίῳ Arm καὶ ante καθαρᾷ om. MA καθαρὰ M
18 ἀλλ’ M οὗ om. Α αὐτή MAArm: αὕτη UFL
19 κτωμένου MAArm: κεκτημένου UFL
20 οὐκ οὖν UFL
22 ἐκ MA: ἐπὶ UFL καλή] ἄφθαρτος Arm
23 φθείρεται UFL τοῦ om. UFL Philonis opera vol. I 6

31.
3 coni. Mang. ἐν add. Arm: om. codd.
4 αὐτοῖς Α δεξάμενοι UFL καὶ] οἱ Arm
5 ἐστιν codd.: εἰσιν Mang.
6 ὁ ante Ἰούδας om. FL ἐστί post Ἰσσάχαρ transp. UFL, om. Mang.
7 ’Iσάχαρ Α, Ἰσαχάρ U
8 ὁ δὲ ora. MAArm
9 ἐργάζεται ὁ Ἰσσάχαρ Arm
11 ὁ om. MAUArm Ἰσάχαρ AU
12 Μώσης MAArm
14 ὁ om. UFL
16 συνυφαν(??)εἰς Α στίχος λίθων UFArm: λίθων στίχος MAL
17 καὶ σμάραγδος UFL ὁ ante στίχος om. Α ‘Pουβὴν M: Ῥουβεὶμ Α, ‘Pουβὶμ UFL
18 καὶ om. Arm φησίν om. Arm ὁ ἄνθραξ καὶ ὁ σάπφειρος A
19 ὁ δὲ σάπφειρος om. U δὲ alterum om. UFL
20 ὁ prius om. Arm ut vid. ὁ alterum om. MAArm Ἰσάχαρ AU. διὰ τί] διότι F
22 ὁ μὲν] μὲν ὁ U, μὲν οὑν ὁ F, μὲν L ὁ ἐξομολογητικὸς MArm: ὁ om. ceteri
23 τὸ om. UFL ἐντὸς MA
24 ἑαυτοῦ FL: ἑαυτὸν MAU, om. Arm
26 αὐτὸν UFL ὑποτιθῆται Mang.
27 καὶ αὐτὸ γὰρ codd.: καὶ γὰρ αὐτὸ v τὸ om. UL

32.
1 φαίνοντος] ἐνυφαίνοντος vel συνυφαίνοντος coni. Mang.
2 ἀχάριστον FL ὁ om. Α
3 δ’ UFL προσεληλυθότι UFL Ἰσάχαρ AU
5 σιτίον καὶ ποτὸν Α ἐφέξεται Α
6 λίθῳ πρασίνῳ coni. Mang. ἀπεικάσθαι Α
8 χροὰ M, χρόα Α ἡ om. U θεῶ FL
9 δ’ FL
11 ἄν ἴσως FLArm: ἀνίσως M, ἄνισος U, ἀνίας Α
12 Φυσῶν FL
13 Γηὼν M: Γεῶν ceteri χώρας τινάς UFL, χώρας om. Arm τὴν post μὲν] τῆς Α, τὴν γῆν Arm
14 Τίγρης AFL ἀπέναντι M
15 εἶναι] ἰέναι Arm
16 καὶ prius om. Arm ἀντικρὺ Α, ἄντικρυς FL
17 τοῦ om. UFL περὶ ἐπανορθώσεως ἤθους transp. UFL
18 ἡ alterum om. UL δύναται FL τεῖχος καὶ κύκλον transp. UFLArm βάλλεσθαι UFL
20 ἀμφότεροι U 20.
21 τῶν φρονίμων Α
21 ὁ om. UFL
22 χαλεποὶ coni. Wendl. καὶ ἀντίπαλοι UL
24 συνεστᾶσιν (sic) M: συνίστανται Α, παρεστᾶσιν U, παράστασιν FL
26 καὶ om. UFL ἐστὶν Ἀσσυρίων trausp. U Τίγρης AFL 6*

33.
2 διὰ τί om. Arm
3 ἡ δικαιοσύνη om. UFL
4 οὔτε κατὰ τὸν ἀπολογούμενον om. FL
5 τινα U προείρηται AF
6 δ’ UFL βραβεύει] βαρύνει L
7 οὕτως καὶ UFL τό] τὰ FL
9 καὶ prius om. FL
10 φυλάττειν FL
13 ἀϋλώτερος FL
14 λαμβάνει UFLArm: λαμβάνει τε MAP
15 αὐτοῦ U τίθησιν ἐντὸς Arm
17 γὰρ om. FL μετέλαβον U ᾦ δὲ] ὧδε F
18 ἐργάζεσθαί τε codd.: τε om. Arm, τὸ ἐργάζεσθαι v
19 αἰεὶ UFL
23 βρώσει om. UFL φαγῇ (sic) MAP: φάγεσαι UFL
24 γινώσκειν καλὸν καὶ πονηρὸν MAPArm: εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ UFL φάγεσαι UFL ἀπ’ αὐτοῦ om. UFL ᾗ δ’ ἄν ἡμέρᾳ] ὅτι ἐν ἡμέρα ἡ UFL
25 φάγητε MAP: φάγῃ UFL
26 καὶ om. Arm
27 πρῶτον] πρότερον AP ὠνόμασεν FL 27.
28 βεβούληται MAP
28 κάλει scripsi: καλεῖ codtl. δή M: δέ ceteri

34.
1 οὖν UFL, ὥστε νῦν Turn. ὅταν ἀκούῃς] εἴ τι ἀκούσεις UFL
2 νοῦν om. MFL νόμισον U
3 ἐπιθεὶς UFL
4 καὶ ante ἑαυτῷ add. UFL ὁ aute ἐν om. D
6 οὐχ ὁρᾶ] οὐ βλέπει FL
7 τὰ μὲν ἄλλα νοεῖ om. D δὲ] μὲν DPDM, om. DR γάρ τις DArm
8 τίς τέ codd.: τίς DRArm, τί DPDM πνεῦμα ἢ ἀὴρ ἡ πῦρ ἡ αἷμα Arm ἕτερόν τι DArm: τι ἕτερον MUFL, τί ἕτερον AP σῶμα om. D, seclusi
9 ὅτι] ἡ ὅτι UFL πάλιν ἣ transp. UFL ἀσώματος DR εἶτα UFL
10 οἲ] οἱ P, εἰ Arm
12 ὁ bis om, UFL
13 ὀνομάζων] νομίζων UL
14 καὶ om. Arm
15 καὶ οὐχὶ MAPArm: ἀλλ’ οὐχὶ UFL κατὰ om. FL
16 τὴν ἀρετὴν ἔχει transp. FL
18 ἐντολὴ καὶ om. Mang. ἐντολὴ — ἀπαγόρευσις om. AP
19 περὶ om. UFLArm ἣ γίνεται ULArm, ἢ γίνεται F
20 περὶ addidi κατορθωμάτων πρὸς σπουδαῖον coni. Mang., πρὸς τὸν αὐτὸν 20.21 μήτε σπουδαῖον μήτε φαῦλον Arm
21 τινα] τι Arm
22 αὐτὸν AP κατὰ τοῦ τὴν (sic) F
23 ἀνέχειν AP: ἀνέχεσθαι M, ἀπέχειν UFL(Arm ut vid.)

35.
2 Ambros de Paradiso 2,
11 . . . quidam Adam νοῦν terrenum interpretati sunt. 4—9 DP fol. 376r DM fol. 282r DR fol. 279v τοῦ αὐτοῦ (scil. Φίλωνος) ἐκ τῶν Μωυσέως (sic): ὁ νοῦς — ἀσώματον.

36.
1 ἐφικέσθαι UFL τελείω τῶ MAPArm: τελείω καὶ UFL
2 ἢ παραινεῖν om. FL 2.
3 τούτων om. FL
3 ἐστι post προστάξεως add. FL, post ἀπαγορεύσεως UArm
5 δεῖ] δεῖται F τῶν om. Arm 5.
6 ἐσφαλμένῳ UFL
6 περὶ] παρὰ UFL
8 γηίνων (om. νῷ) P νῷ] νοΐ UFL, τῷ Arm
13 αὐτὰς] αὐτῶν L, αὐτὰς ταύτας Arm
16 ἐπεὶ FL: εἴπῃ MAPU, ἐπίῃ Arm
17 ἐνετέλλετο, πάλιν om. Arm, tum pergit: ὡς δι’ ἀμφοτέρων τ. π. τιμωρεῖσθαι ὢν] ὧν AP τιμωρῆται U: τιμωρεῖται ceteri
18 προὔτρεπε] προὔπεμπε FL τὸν ἀπειθοῦντα om. Arm ἀποπέμψεται Arm
19 ταῦτ’ U 19.
20 τοὐ παραδείσου Arm
20 φαγῇ codd. προυτρέπει F 20.
21 τοῦ ἀνθρώπου om. UFLArm
21 post ψυχὴν add. μὲν UFL μηδὲ UFL
23 ἀντιλήψει Mang.
24 δέ om. Arm φάγῃς MARFL, φαγῆς U καὶ om. MAP
25 ἀλλὰ MAP ἶνα om. UFL
27 κάπτειν Wendl. (Arm ut vid.): κόπτειν codd.

37.
1 MU
3 λεαίνεσθαι] ἀνελέσθαι UFL τὸ alt.] τὸ δὲ MAP
4 τοιοῦτο U
5 τὸ om. Mang.
7 ἀλλὰ μόνον ἐσθίουσι om. Arra ὅταν] ὅτε FL τὸ κεφάλαιον ἀναπτύξαντες coni. Mang.
8 κρίνουσιν UFL
10 τὸ add. Wendl. τότε τὸ codd.
12 αἰτιῶν M: αἰτίων ceteri καὶ] ἡ MAP
13 ἀπ’] ἐξ UFL οὔκουν F
14 εἰ γὰρ codd.: εἴπερ v
15 τῶν] τὸν AP ἀπὸ — παραδείσῳ om. FL δηλονότι codd. 16.
17 ἐν τῷ π. φυσικῶς, ἀλλὰ δυνάμει· ἔστι δὲ οὐσίᾳ καὶ οὑ δυνάμει Arm
16 ἐστι FL: ἔστι τε ceteri ὡς ἔφην post οὐσίᾳ transp. UFL
18 ἐνδελεχεία FL ἐντετυπωμένη Arm
19 οὐκ om. FL 19.
20 ἀποτελέσματι δὲ κρατεῖ (om. οὐκ) v
20 εἷς] ἀεὶ Arm αὐτὴ MArm: αὐτῶ ceteri ἕως] ὡς MAP ἀπαλήλιπται MArm: ἀπ’ cum lacuna AP, ἀπήλειπται UF, ἀπολείπηται L, ἀπαλείφηται Turn. Mang.
21 ἐνεργέστερον UFLArm ἐπιχαραχθέντος coni. Creuzer ἑξῆς] ἐξ ἧς APF
22 ὅτε] ὅτι AP τοῦ παραδείσου MArm: τοῦ ἐν τῶ παραδείσω APU, ἐν τῶ παραδείσω FL 22.
23 ἑνὶ προτρέπει UFL, ἓν ἀποτρέπει M
23 τῷ ξύλῳ (nec plura) Arm
24 ὡς πλείοσι UFL φησιν om. Arm φάγῃ MAP: φάγῃς FL, φαγῆς U 2.5 οὐχὶ] οὐ U φαγῆς P, φαγῇ Mang. ἀποθανεῖσθαι U

38.
1 M: ἀποθάνης UFL, ἀποθανεῖν AP τόδε πρῶτον ὅτι Arm
2 τὸ UFLD σοφῶν AP σοφὸν μὲν καὶ πιστὸν D (Mang.)
3 μόνον om. ἔργον om. FL τὸ πλῆθος MAP ἀνάριθμον AP, ἀνήριθμον M
4 περὶ τοῦ MUFLArra: τοῦ (om. περὶ) AP, περιττοῦ v
5 δεύτερον δέ Arm: δέ om. codd.
6 δεῖ] δεῖται FL οὐχ om. Arm
8 ἔργον om. Arm ἐστὶ τοῦτο Arm
9 πῶς MP, om. Arm
10 post λόγον add. ὡς UFL φαῦλος] λόγος Arm
13 αἰσθητικῶν UFL στερόμενος MUF: στερούμενος APL ἑνὶ μὲν] ἐν μόνω UFL
14 ὡς ἔφην om. MAP
15 πρὸς τὴν ἀνάληψιν αὐτῆς om. U
16 αἰσθήσει coni. Mang. σώματι Arm (coni. Mang.): σώματος codd.
18 καὶ] καὶ μὴν Arm
20 διττῶς AP
22 ἐστι om. Arm
23 οὐκ] οὐχὶ τὸ Arm ἀλλὰ τὸ Arm
24 ἴδιον] ἀίδιον UFL
25 ἀπάσαις om. Arm

39. 1—3 DP fol. 268r Διδύμου) DR fol. 230v Φίλωνος: σπάνιον μέν ἐστι—ἀναρίθμητον.

40.
1 κρατουμένης FL 1.
2 τῆς ψυχῆς τοῦ κρείττονος FL
2 δ’ ἄν οὑν FL
3 λαμβάνει UFL
4 καθ' ὃν UFL: καθὸ MAP δ’ UFL
6 εὖ] οὗ L Μωϋσέος MAPF
7 γὰρ om. MAP
8 ὅτε ζῶμεν MAPArm: ὅτι ἐνζῶμεν UFL 10.
11 κακοῦ — σώματος] κακῶν καὶ μακρῶν νόσων Arm
11 τοῦ συνδέτου tiansp. UFL subscriptio in UF: νόμων ἱερῶν ἀλληγορίας δεύτερον: — φίλωνος εἰς τὸ ποιήσωμεν βοηθὸν κατ’ αὐτόν M, φίλωνος τὴν (sic) μετὰ τὴν ἑξαήμερον Α, tit. om. PArm
4 μόνον alterum om. AP καὶ om. Arm
6 καὶ MArm: ὁ AP, ὃ V αὐτὸν μόνον Arm ἄν εἴη] ἀνύει AP τὸ ante εἶναι om. Arm
8 καὶ om. Arm
10 ἥδε om. AP
12 ψυχὴ καὶ σῶμα Arm ψυχῆς om. Arm ἄλογον MArm λόγον AP καὶ λογικόν Arm σώματος] σῶμα Arm
14 ἄλλῳ om. Arm ὃ] ἄλλο Arm ἄν] ἐὰν Arm
15 ἐστιν] ἔσται coni. Wendl. αὐτῷ om. Arm ἴσον τι Arm
16 προκρίνεται AP
18 δὲ MArm: δὲ καὶ AP

41.
6 Heracl. frg.
67 Byw.

Philo Judaeus Legum Allegoriarum Libri I-III 1

ed. Leopold Cohn

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ΝΟΜΩΝ ΙΕΡΩΝ ΑΛΛΗΓΟΡΙΑΣ

ΤΩΝ ΜΕΤΑ ΤΗΝ ΕΞΑΗΜΕΡΟΝ ΤΟ ΠΡΩΤΟΝ

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THE FIRST BOOK OF THE TREATISE ON THE ALLEGORIES OF THE SACRED LAWS, AFTER THE WORK OF THE SIX DAYS OF CREATION.

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