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ΝΟΜΩΝ ΙΕΡΩΝ ΑΛΛΗΓΟΡΙΑΣ

ΤΩΝ META THN ΕΞΑΗΜΕΡΟΝ TO ΔΕΥΤΕΡΟΝ

[1] 1 „Καὶ εἶπε κύριος ὁ θεός Οὐ καλὸν εἶναι I p. 66 M. τὸν ἄνθρωπον μόνον, ποιήσωμεν αὐτῷ βοηθὸν κατ’ αὐτόν“ (Gen. 2, 18). διὰ τί τὸν ἄνθρωπον, ὦ προφῆτα, οὐκ ἔστι καλὸν εἶναι μόνον; ὅτι, φησί, καλόν ἐστι τὸν μόνον εἶναι μόνον· μόνος δὲ καὶ καθ’ αὑτὸν εἷς ὢν ὁ θεός, οὐδὲν δὲ ὅμοιον θεῷ· ὥστ’ ἐπεὶ τὸ μόνον εἶναι τὸν ὄντα καλόν ἐστι
— καὶ γὰρ περὶ μόνον αὐτὸν τὸ καλόν —, οὐκ ἂν εἴη καλὸν τὸ εἶναι τὸν ἄνθρωπον μόνον.

[2] τὸ δὲ μόνον εἶναι τὸν θεὸν ἔστι μὲν ἐκδέξασθαι καὶ οὕτως, ὅτι οὔτε πρὸ γενέσεως ἦν τι σὺν τῷ θεῷ οὔτε κόσμου γενομένου συντάττεταί τι αὐτῷ· χρῄζει γὰρ οὐδενὸς τὸ παράπαν. ἀμείνων δὲ ἥδε ἡ ἐκδοχή· ὁ θεὸς μόνος ἐστὶ καὶ ἕν, οὐ σύγκριμα, φύσις ἁπλῆ,
ἡμῶν δ’ ἕκαστος καὶ τῶν ἄλλων ὅσα γέγονε πολλά· οἷον ἐγὼ πολλά εἰμι, ψυχὴ σῶμα, καὶ ψυχῆς ἄλογον λογικόν, πάλιν σώματος θερμὸν ψυχρὸν βαρὺ κοῦφον ξηρὸν ὑγρόν· ὁ δὲ θεὸς οὐ σύγκριμα οὐδὲ ἐκ πολλῶν συνεστώς, ἀλλ’ ἀμιγὴς ἄλλῳ· ὃ γὰρ ἂν προσκριθῇ

[3] p. 67 M. θεῷ, ἢ κρεῖσσόν ἐστιν αὐτοῦ ἢ ἔλασσον ἢ ἴσον αὐτῷ· οὔτε δὲ ἴσον οὔτε κρεῖσσόν
ἐστι θεοῦ, ἔλασσόν γε μὴν οὐδὲν αὐτῷ προσκρίνεται· εἰ δὲ μή, καὶ αὐτὸς ἐλαττωθήσεται· εἰ δὲ τοῦτο, καὶ φθαρτὸς ἔσται, ὅπερ οὐδὲ θέμις νοῆσαι. τέτακται οὖν ὁ θεὸς κατὰ τὸ ἓν καὶ τὴν μονάδα, μᾶλλον δὲ ἡ μονὰς κατὰ τὸν ἕνα θεόν· πᾶς γὰρ ἀριθμὸς νεώτερος κόσμου, ὡς καὶ

[4] χρόνος, ὁ δὲ θεὸς πρεσβύτερος κόσμου καὶ δημιουργός. 2 οὐδένα
δὲ ἄνθρωπον καλόν ἐστιν εἶναι μόνον. δύο γὰρ ἀνθρώπων γένη, τό τε κατὰ τὴν εἰκόνα γεγονὸς καὶ τὸ πεπλασμένον ἐκ γῆς· οὔτε δὲ τῷ κατ’ εἰκόνα ἀνθρώπῳ καλόν ἐστιν εἶναι μόνῳ — ἐφίεται γὰρ τῆς εἰκόνος· ἡ γὰρ εἰκὼν τοῦ θεοῦ ἀρχέτυπος ἄλλων ἐστί· πᾶν δὲ μίμημα
ποθεῖ τοῦτο, οὗπέρ ἐστι μίμημα, καὶ μετ’ ἐκείνου τάττεται — οὔτε τῷ πλαστῷ πολὺ μᾶλλον καλόν ἐστιν εἶναι μόνῳ, ἀλλὰ καὶ ἀδύνατον, καὶ γὰρ αἰσθήσεις καὶ πάθη καὶ κακίαι καὶ μυρία ἄλλα τούτῳ τῷ νῷ συνέζευκται καὶ συνήρμοσται.

[5] τῷ δὲ δευτέρῳ ἀνθρώπῳ βοηθὸς συνίσταται, πρῶτον μὲν γενητός, „ποιήσωμεν“ γάρ φησιν "αὐτῷ βοηθόν“, ἔπειτα
δὲ νεώτερος τοῦ βοηθουμένου· πρότερον μὲν γὰρ ἔπλασε τὸν νοῦν, μέλλει δὲ πλάττειν τὸν βοηθὸν αὐτοῦ. ἀλλὰ καὶ ταῦτα φυσικῶς ἀλληγορεῖ· ἡ γὰρ αἴσθησις καὶ τὰ πάθη τῆς ψυχῆς εἰσι βοηθοὶ νεώτεροι τῆς ψυχῆς. πῶς μὲν οὖν βοηθοῦσιν, ὀψόμεθα· ὅτι δέ εἰσι νεώτεροι, θεασώμεθα.

[6] 3 ὥσπερ κατὰ τοὺς ἀρίστους τῶν ἰατρῶν καὶ φυσικῶν
δοκεῖ τοῦ ὅλου σώματος προπλάττεσθαι ἡ καρδία, θεμελίου τρόπον ἢ ὡς ἐν νηὶ τρόπις, ἐφ’ ᾗ οἰκοδομεῖται τὸ ἄλλο σῶμα — παρὸ καὶ μετὰ τὴν τελευτὴν ἔτι ἐμπηδᾶν φασιν αὐτὴν ὡς καὶ πρώτην γινομένην καὶ ὑστέραν φθειρομένην —, οὕτως καὶ τὸ ἡγεμονικὸν τῆς ψυχῆς πρεσβύτερον τῆς ὅλης εἶναι, τὸ δ’ ἄλογον νεώτερον, οὗ τὴν γένεσιν οὔπω
μὲν δεδήλωκε, μέλλει δὲ ὑπογράφειν. τὸ δὲ ἄλογον αἴσθησίς ἐστι καὶ τὰ ταύτης ἔκγονα πάθη, καὶ μάλιστα εἰ μὴ κρίσεις εἰσὶν ἡμέτεραι. καὶ νεώτερος οὖν οὗτος ὁ βοηθὸς [θεοῦ] καὶ γενητὸς εἰκότως.

[7] τὸ δ’ ὑπερτεθὲν ἴδωμεν, πῶς βοηθεῖ. p. 68 M. πῶς ἡμῶν ὁ νοῦς καταλαμβάνει, ὅτι τουτὶ λευκὸν ἢ μέλαν ἐστίν, εἰ μὴ βοηθῷ χρησάμενος ὁράσει; πῶς δὲ ὅτι
ἡδεῖα ἡ τοῦ κιθαρῳδοῦ φωνὴ ἢ τοὐναντίον ἐκμελής, εἰ μὴ βοηθῷ χρησάμενος ἀκοῇ; πῶς δὲ ὅτι εὐώδεις ἢ δυσώδεις οἱ ἀτμοί, εἰ μὴ συμμάχῳ χρησάμενος ὀσφρήσει; πῶς δὲ δοκιμάζει τοὺς χυλούς, εἰ μὴ διὰ βοηθοῦ τῆς γεύσεως; πῶς δὲ αὖ τὰ μαλακὰ καὶ τραχέα, εἰ μὴ δι’ ἁφῆς;

[8] ἔστι τοίνυν ἕτερον εἶδος βοηθῶν, ὡς ἔφην, τὰ πάθη· καὶ γὰρ ¹ ἡδονὴ βοηθεῖ πρὸς διαμονὴν τοῦ γένους ἡμῶν καὶ ἐπιθυμία, καὶ λύπη μέντοι καὶ φόβος δάκνοντα τὴν ψυχὴν ἐπέστρεψεν αὐτὴν μηδενὸς ὀλιγωρεῖν, ὀργή τε ἀμυντήριον ὅπλον [ἣ] μεγάλα πολλοὺς ὠφέλησε, καὶ τἆλλα ταύτῃ. διὸ καὶ εὐθυβόλως εἶπε "κατ’ αὐτὸν εἶναι τὸν βοηθόν·“ τῷ γὰρ ὄντι οἰκεῖος οὗτος ὁ βοηθός ἐστι τῷ νῷ ὡς ἂν ἀδελφὸς καὶ ὅμαιμος·
μιᾶς γάρ ἐστι ψυχῆς μέρη καὶ γεννήματα ἥ τε αἴσθησις καὶ τὰ πάθη.

[9] 4 Τοῦ δὲ βοηθοῦ ἐστι διττὸν τὸ εἶδος, τὸ μὲν ἐν πάθεσι, τὸ δ’ ἐν αἰσθήσει. τό γε νῦν μόνον τὸ πρότερον εἶδος γεννήσει, λέγει γάρ· "καὶ ἔπλασεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ καὶ ἤγαγεν αὐτὰ πρὸς τὸν Ἀδάμ, ἰδεῖν
τί καλέσει αὐτά· καὶ πᾶν ὃ ἂν ἐκάλεσεν αὐτὸ Ἀδὰμ ψυχὴν ζῶσαν, τοῦτο ὄνομα αὐτοῦ“ (Gen. 2, 19). ὁρᾷς, τίνες εἰσὶν ἡμῶν οἱ βοηθοί, τὰ θηρία, τῆς ψυχῆς τὰ πάθη· εἰπὼν γὰρ "ποιήσωμεν βοηθὸν κατ’ αὐτόν“ ἐπιφέρει τὸ "ἔπλασε τὰ θηρία“, ὡς τῶν θηρίων ὄντων βοηθῶν ἡμῖν.

[10] οὐ κυρίως δὲ οὗτοι βοηθοὶ ἀλλὰ καταχρηστικῶς λέγονται, εὑρίσκονταί
γέ τοι πρὸς ἀλήθειαν καὶ πολέμιοι, ὥσπερ καὶ τῶν πόλεων ἔστιν ὅτε οἱ σύμμαχοι προδόται καὶ αὐτόμολοι καὶ ἐν ταῖς φιλίαις οἱ κόλακες ἀντὶ ἑταίρων ἐχθροί. οὐρανὸν δὲ καὶ ἀγρὸν συνωνύμως κέκληκεν ἀλληγορῶν τὸν νοῦν· οὗτος γὰρ καὶ ὡς ἀγρὸς ἀνατολὰς καὶ βλάστας ἔχει μυρίας ὅσας καὶ ὡς οὐρανὸς πάλιν λαμπρὰς καὶ θείας καὶ
εὐδαίμονας φύσεις.

[11] θηρίοις δὲ καὶ πτηνοῖς ἀπεικάζει τὰ πάθη, ὅτι σίνεται τὸν νοῦν ἀτίθασα καὶ ἀνήμερα ὄντα καὶ ὅτι πτηνῶν τρόπον ἐπιποτᾶται τῇ διανοίᾳ· ὀξεῖα γὰρ ἡ τούτων καὶ ἀνεπίσχετος ὁρμή. οὐ ²³ παρέργως δὲ πρόσκειται τῷ „ἔπλασε“ τὸ "ἔτι". διὰ τί; ὅτι καὶ ἐπάνω πεπλάσθαι p. 69 M. τὰ θηρία φησὶ πρὸ τῆς ἀνθρώπου γενέσεως, ὡς καὶ δηλοῖ διὰ τούτων ἐν ἕκτῃ ἡμέρᾳ· „καὶ εἶπεν Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρία“
(Gen. 1,24).

[12] τί παθὼν οὖν ἄλλα πλάττει θηρία νῦν οὐκ ἀρκεσθεὶς τοῖς προτέροις; λεκτέον οὖν ἠθικῶς μὲν τοῦτο· πλούσιόν ἐστι τὸ κακίας γένος ἐν τῷ γενητῷ, ὥστε ἀεὶ γεννᾶσθαι τὰ φαυλότατα ἐν τούτῳ· φυσικῶς δὲ ἐκεῖνο· πρότερον μὲν ἐν τῇ ἑξαημέρῳ τὰ γένη τῶν παθῶν καὶ τὰς ἰδέας εἰργάζετο, νυνὶ δὲ τὰ εἴδη προσπλάττει·

[13]
διό φησιν „ἔπλασεν ἔτι“. ὅτι δὲ τὰ πάλαι κατασκευασθέντα γένη ἦν, φανερὸν ἐξ ὧν φησιν „ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν“ οὐ κατ’ εἶδος, ἀλλὰ „κατὰ γένος.“ καὶ τοιοῦτος ἐν ἅπασιν εὑρίσκεται· πρὸ γὰρ τῶν εἰδῶν ἀποτελεῖ τὰ γένη, ὥσπερ καὶ ἐπὶ τοῦ ἀνθρώπου· προτυπώσας γὰρ τὸν γενικὸν ἄνθρωπον, ἐν ᾧ τὸ ἄρρεν καὶ τὸ θῆλυ γένος φησὶν
εἶναι, ὕστερον τὸ εἶδος ἀπεργάζεται τὸν Ἀδάμ.

[14] 5 τοῦτο μὲν οὖν τὸ εἶδος τῶν βοηθῶν εἴρηκε, τὸ δ’ ἕτερον ὑπερτίθεται τὸ τῆς αἰσθήσεως, ἔστ’ ἂν ἐπιχειρῇ πλάττειν τὴν γυναῖκα· ἐκεῖνο δ’ ὑπερθέμενος περὶ τῆς τῶν ὀνομάτων θέσεως τεχνολογεῖ. ἔστι δὲ καὶ ἡ τροπικὴ καὶ ἡ ῥητὴ ἀπόδοσις ἀξία τοῦ θαυμάζεσθαι· ἡ μὲν ῥητή, παρόσον τὴν
θέσιν τῶν ὀνομάτων προσῆψε τῷ πρώτῳ γενομένῳ ὁ νομοθέτης.

[15] καὶ γὰρ οἱ παρ’ Ἕλλησι φιλοσοφοῦντες εἶπον εἶναι σοφοὺς τοὺς πρώτους τοῖς πράγμασι τὰ ὀνόματα θέντας· Μωυσῆς δὲ ἄμεινον, ὅτι πρῶτον μὲν οὔ τισι τῶν πρότερον, ἀλλὰ τῷ πρώτῳ γενομένῳ, ἵνα ὥσπερ αὐτὸς ἀρχὴ τοῖς ἄλλοις γενέσεως ἐπλάσθη, οὕτως καὶ αὐτὸς ἀρχὴ τοῦ
διαλέγεσθαι νομισθῇ — μὴ γὰρ ὄντων ὀνομάτων, οὐδ’ ἂν διάλεκτος ἦν —, ἔπειτα ὅτι πολλῶν μὲν τιθέντων ὀνόματα διάφωνα καὶ ἄμικτα ἔμελλεν ἔσεσθαι, ἄλλων ἄλλως τιθέντων, ἑνὸς δὲ ὤφειλεν ἡ θέσις ἐφαρμόττειν τῷ πράγματι, καὶ τοῦτ’ εἶναι σύμβολον ἅπασι τὸ αὐτὸ τοῦ ⁴⁵

[16] τυγχάνοντος ἢ τοῦ σημαινομένου. 6 ὁ δὲ ἠθικὸς λόγος τοιοῦτός ἐστιν· τὸ „τί“ πολλάκις τίθεμεν ἀντὶ τοῦ „διὰ τί“, οἷον τί λέλουσαι, τί περιπατεῖς, τί διαλέγῃ, πάντα γὰρ ταῦτα ἀντὶ τοῦ „διὰ τί“. ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς· πότερον ἕνεκα τοῦ
ἀναγκαίου μόνον, ὅτι κατέζευκται τὸ θνητὸν ἐξ ἀνάγκης πάθεσι καὶ κακίαις, ἢ καὶ ἕνεκα τοῦ ἀμέτρου καὶ περιττοῦ; καὶ πότερον διὰ τὰς τοῦ γηγενοῦς χρείας ἢ διὰ τὸ κρίνειν αὐτὰ βέλτιστα καὶ θαυμασιώτατα;

[17] οἷον ἡδονῇ χρῆσθαι δεῖ τὸ γεγονός· ἀλλ’ ὁ p. 70 M. μὲν φαῦλος ὡς ἀγαθῷ τελείῳ χρήσεται, ὁ δὲ σπουδαῖος ὡς μόνον ἀναγκαίῳ· χωρὶς γὰρ ἡδονῆς οὐδὲν
γίνεται τῶν ἐν τῷ θνητῷ γένει. πάλιν τὴν τῶν χρημάτων κτῆσιν ὁ μὲν φαῦλος τελειότατον ἀγαθὸν κρίνει, ὁ δὲ σπουδαῖος ἀναγκαῖον καὶ χρήσιμον αὐτὸ μόνον. εἰκότως οὖν ὁ θεὸς ἰδεῖν καὶ καταμαθεῖν βούλεται, πῶς ἕκαστον τούτων προσκαλεῖται καὶ ἀποδέχεται ὁ νοῦς, εἴτε ὡς ἀγαθὰ εἴτε ὡς ἀδιάφορα ἢ ὡς κακὰ μέν, χρειώδη δὲ ἄλλως.

[18] διὸ καὶ πᾶν ὃ
ἂν προσεκαλέσατο καὶ ἠσπάσατο ὡς ψυχὴν ζῶσαν ἰσότιμον αὐτὸ ἡγησάμενος ψυχῇ, τοῦτο ὄνομα οὐ τοῦ κληθέντος ἐγίνετο μόνον, ἀλλὰ καὶ τοῦ καλέσαντος· οἷον, εἰ ἀπεδέξατο ἡδονήν, ἐκαλεῖτο ἡδονικός, εἰ ἐπιθυμίαν, ἐπιθυμητικός, εἰ ἀκολασίαν, ἀκόλαστος, εἰ δειλίαν, δειλός, καὶ οὕτως ἐπὶ τῶν ἄλλων· ὥσπερ γὰρ ἀπὸ τῶν ἀρετῶν ὁ κατ’ αὐτὰς ποιὸς καλεῖται
φρόνιμος ἢ σώφρων ἢ δίκαιος ἢ ἀνδρεῖος, οὕτως ἀπὸ τῶν κακιῶν ἄδικος καὶ ἄφρων καὶ ἄνανδρος, ἐπειδὰν τὰς ἕξεις προσκαλέσηται καὶ δεξιώσηται.

[19] 7 „Καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Ἀδάμ, καὶ ὕπνωσε· καὶ ἔλαβε μίαν τῶν πλευρῶν αὐτοῦ“ καὶ τὰ ἑξῆς (Gen. 2, 21). τὸ ῥητὸν ἐπὶ τούτου μυθῶδές ἐστι· πῶς γὰρ ἂν παραδέξαιτό τις, ὅτι γέγονεν
ἐκ πλευρᾶς ἀνδρὸς γυνὴ ἢ συνόλως ἄνθρωπος; τί δὲ ἐκώλυεν, ὥσπερ ἐκ γῆς ἄνδρα ἐδημιούργει τὸ αἴτιον, οὕτως καὶ γυναῖκα δημιουργῆσαι; ὅ τε γὰρ ποιῶν ὁ αὐτὸς ἦν ἥ τε ὕλη σχεδὸν ἄπειρος, ἐξ ἧς πᾶσα ποιότης κατεσκευάζετο.

[20] διὰ τί δὲ οὐκ ἐξ ἄλλου μέρους, τοσούτων ὑπαρχόντων, ἀλλ’ ἐκ πλευρᾶς ἐτύπου τὴν γυναῖκα; ποτέραν δὲ πλευρὰν
ἔλαβεν — ἵνα καὶ δύο μόνας ἐμφαίνεσθαι φῶμεν, πρὸς γὰρ ἀλήθειαν ⁶ οὐδὲ πλῆθος αὐτῶν ἐδήλωσεν — ; ἆρά γε τὴν εὐώνυμον ἢ τὴν δεξιάν; εἴ γε μὴν ἀνεπλήρου σαρκὶ τὴν ἑτέραν, ἡ ἀπολειπομένη οὐκ ἦν σαρκίνη δήπου; καὶ μὴν ἀδελφαί γ’ εἰσὶ καὶ συγγενεῖς πᾶσι τοῖς μέρεσιν αἱ ἡμῶν πλευραὶ καὶ σαρκὸς γεγόνασι.

[21] τί οὖν λεκτέον; πλευρὰς ὁ βίος
ὀνομάζει τὰς δυνάμεις· λέγομεν γὰρ πλευρὰς ἔχειν τὸν ἄνθρωπον ἴσον τῷ δυνάμεις, καὶ εὔπλευρον εἶναι τὸν ἀθλητὴν ἀντὶ τοῦ ἰσχυρόν, καὶ πλευρὰς ἔχειν τὸν κιθαρῳδὸν ἀντὶ τοῦ δύναμιν ἐρρωμένην ἐν τῷ ᾄδειν.

[22] τούτου προειρημένου κἀκεῖνο λεκτέον, p. 71 M. ὅτι ὁ γυμνὸς καὶ ἀνένδετος σώματι νοῦς — περὶ γὰρ τοῦ μήπω ἐνδεδεμένου ἐστὶν ὁ λόγος —
πολλὰς ἔχει δυνάμεις, ἑκτικὴν φυτικὴν ψυχικὴν λογικὴν διανοητικήν, ἄλλας μυρίας κατά τε εἴδη καὶ γένη. ἡ μὲν ἕξις κοινὴ καὶ τῶν ἀψύχων ἐστὶ λίθων καὶ ξύλων, ἧς μετέχει καὶ τὰ ἐν ἡμῖν ἐοικότα λίθοις ὀστέα. ἡ δὲ φύσις διατείνει καὶ ἐπὶ τὰ φυτά· καὶ ἐν ἡμῖν δέ ἐστιν ἐοικότα φυτοῖς, ὄνυχές τε καὶ τρίχες· ἔστι δὲ ἡ φύσις
ἕξις ἤδη κινουμένη.

[23] ψυχὴ δέ ἐστι φύσις προσειληφυῖα φαντασίαν καὶ ὁρμήν· αὕτη κοινὴ καὶ τῶν ἀλόγων ἐστίν· ἔχει δὲ καὶ ὁ ἡμέτερος νοῦς ἀναλογοῦν τι ἀλόγου ψυχῇ. πάλιν ἡ διανοητικὴ δύναμις ἰδία τοῦ νοῦ ἐστι, καὶ ἡ λογικὴ κοινὴ μὲν τάχα καὶ τῶν θειοτέρων φύσεων, ἰδία δὲ ὡς ἐν θνητοῖς ἀνθρώπου· αὕτη δὲ διττή, ἡ μὲν καθ’ ἣν λογικοί ἐσμεν
νοῦ μετέχοντες, ἡ δὲ καθ’ ἣν διαλεγόμεθα.

[24] ἔστιν οὖν καὶ ἄλλη δύναμις ἐν ψυχῇ τούτων ἀδελφή, ἡ αἰσθητική, περὶ ἧς ἐστιν ὁ λόγος· οὐδὲν γὰρ ἄλλο νῦν ὑπογράφει ἢ γένεσιν τῆς κατ’ ἐνέργειαν αἰσθήσεως· καὶ κατὰ λόγον· 8 μετὰ γὰρ νοῦν εὐθὺς ἔδει δημιουργηθῆναι αἴσθησιν βοηθὸν αὐτῷ καὶ σύμμαχον. τελεσιουργήσας οὖν ἐκεῖνον τὸ δεύτερον
καὶ τῇ τάξει καὶ τῇ δυνάμει πλάττει δημιούργημα, τὴν κατ’ ἐνέργειαν αἴσθησιν, πρὸς συμπλήρωσιν τῆς ὅλης ψυχῆς καὶ πρὸς τὴν τῶν ὑποκειμένων ἀντίληψιν. πῶς οὖν γεννᾶται;

[25] ὡς αὐτὸς πάλιν φησίν, ὅταν ὑπνώσῃ ὁ νοῦς· τῷ γὰρ ὄντι ὑπνώσαντος νοῦ γίνεται αἴσθησις, καὶ γὰρ ἔμπαλιν ἐγρηγορότος νοῦ σβέννυται· τεκμήριον δέ· ὅταν τι βουλώμεθα
ἀκριβῶς νοῆσαι, εἰς ἐρημίαν ἀποδιδράσκομεν, καταμύομεν τὰς ὄψεις, τὰ ὦτα ἐπιφράττομεν, ἀποταττόμεθα ταῖς αἰσθήσεσιν. οὕτως μέν, ὅταν ⁷ ἀναστῇ καὶ ἐγρηγόρσει χρῆται ὁ νοῦς, φθείρεται αἴσθησις.

[26] ἴδωμεν δὲ καὶ θάτερον, πῶς ὕπνῳ χρῆται ὁ νοῦς. περιαναστάσης καὶ ζωπυρηθείσης αἰσθήσεως, ὅταν ἡ ὄψις γραφέων ἢ πλαστῶν ἔργα εὖ δεδημιουργημένα καθορᾷ, οὐχ ὁ νοῦς ἄπρακτός ἐστι νοητὸν ἐπινοῶν οὐδέν; τί δ’ ὅταν ἡ ἀκοὴ προσέχῃ φωνῆς ἐμμελείᾳ, δύναται ὁ νοῦς λογίζεσθαί τι τῶν
οἰκείων; οὐδαμῶς. καὶ μὴν πολὺ πλέον ἄπρακτος γίνεται, ὅταν ἡ γεῦσις ἐξαναστᾶσα λάβρως ἐμπιπλῆται τῶν γαστρὸς ἡδονῶν.

[27] διὸ καὶ Μωυσῆς φοβηθείς, μή ποτε ὁ νοῦς μὴ μόνον κοιμηθῇ, ἀλλὰ καὶ τελείως ἀποθάνῃ, φησὶν ἐν p. 72 M. ἑτέροις· „καὶ πάσσαλος ἔσται σοι ἐπὶ τῆς ζώνης σου· καὶ ἔσται, ὅταν διακαθιζάνῃς, ὀρύξεις ἐν αὐτῷ καὶ ἐπαγαγὼν καλύψεις τὴν
ἀσχημοσύνην σου“ (Deut. 23, 13), πάσσαλον συμβολικῶς φάσκων τὸν ἐξορύσσοντα λόγον τὰ κεκρυμμένα τῶν πραγμάτων.

[28] κελεύει δ’ αὐτὸν φορεῖν ἐπὶ τοῦ πάθους, ὃ ἀνεζῶσθαι χρὴ καὶ μὴ ἐᾶν κεχαλάσθαι καὶ ἀνεῖσθαι· τοῦτο δὲ πρακτέον, ὅταν ὁ νοῦς τοῦ τόνου τῶν νοητῶν ἀποστὰς ὑφιῆται πρὸς τὰ πάθη καὶ διακαθιζάνῃ ἐνδιδοὺς καὶ ἀγόμενος ὑπὸ
τῆς σωματικῆς ἀνάγκης.

[29] καὶ οὕτως ἔχει· ὅταν ἐν ταῖς ἁβροδιαίτοις συνουσίαις ἐπιλάθηται ὁ νοῦς ἑαυτοῦ κρατηθεὶς τοῖς ἐπὶ τὰς ἡδονὰς ἄγουσι, δεδουλώμεθα καὶ ἀκατακαλύπτῳ τῇ ἀκαθαρσίᾳ χρώμεθα· ἐὰν δὲ ὁ λόγος ἰσχύσῃ ἀνακαθᾶραι τὸ πάθος, οὔτε πίνοντες μεθυσκόμεθα οὔτε ἐσθίοντες ἐξυβρίζομεν διὰ κόρον, ἀλλὰ δίχα τοῦ ληρεῖν νηφάλια
σιτούμεθα.

[30] οὐκοῦν ἥ τε τῶν αἰσθήσεων ἐγρήγορσις ὕπνος ἐστὶ τοῦ νοῦ ἥ τε τοῦ νοῦ ἐγρήγορσις ἀπραξία τῶν αἰσθήσεων, καθάπερ καὶ ἡλίου ἀνατείλαντος μὲν ἀφανεῖς αἱ τῶν ἄλλων ἀστέρων λάμψεις, καταδύντος δὲ ἔκδηλοι· ἡλίου δὴ τρόπον ὁ νοῦς ἐγρηγορὼς μὲν ἐπισκιάζει ταῖς αἰσθήσεσι, κοιμηθεὶς δὲ αὐτὰς ἐξέλαμψε.

τούτων εἰρημένων ἐφαρμοστέον
τὰς λέξεις. „ἐπέβαλε“ φησίν „ὁ θεὸς ἔκστασιν ἐπὶ τὸν Ἀδάμ, καὶ ὕπνωσεν“ (Gen. 2, 21)· ὀρθῶς· ἡ γὰρ ἔκστασις καὶ τροπὴ τοῦ νοῦ ὕπνος ἐστὶν αὐτοῦ· ἐξίσταται δέ, ὅταν μὴ πραγματεύηται τὰ ἐπιβάλλοντα αὐτῷ νοητά· ὅτε δ’ οὐκ ἐνεργεῖ ταῦτα, κοιμᾶται. εὖ δὲ τὸ φάναι ὅτι ἐξίσταται, τοῦτο δ’ ἐστὶ τρέπεται, οὐ παρ’ ἑαυτόν, ἀλλὰ
παρὰ τὸν ἐπιβάλλοντα καὶ ἐπιφέροντα καὶ ἐπιπέμποντα τὴν τροπὴν θεόν.

[32] καὶ γὰρ οὕτως ἔχει· εἰ γοῦν παρ’ ἐμὲ ἦν τὸ τρέπεσθαι, ὁπότε ⁸ ἐβουλόμην, ἂν ἐχρώμην αὐτῷ, καὶ ὁπότε μὴ ἐπροῃρούμην, ἄτρεπτος διετέλουν· νυνὶ δὲ καὶ ἀντιφιλονεικεῖ μοι ἡ τροπή, καὶ πολλάκις βουλόμενος καθῆκόν τι νοῆσαι ἐπαντλοῦμαι ταῖς παρὰ τὸ καθῆκον ἐπιρροίαις, καὶ ἔμπαλιν ἔννοιάν τινος λαμβάνων αἰσχροῦ ποτίμοις ἐννοίαις ἀπερρυψάμην
ἐκεῖνο, θεοῦ τῇ ἑαυτοῦ χάριτι γλυκὺ νᾶμα ἀντὶ ἁλμυροῦ ἐπεισχέαντος τῇ ψυχῇ.

[33] πᾶν μὲν οὖν τὸ γενητὸν ἀναγκαῖον τρέπεσθαι, ἴδιον γάρ ἐστι τοῦτο αὐτοῦ, ὥσπερ θεοῦ τὸ ἄτρεπτον εἶναι· ἀλλ’ οἱ μὲν τραπέντες κατέμειναν ἄχρι παντελοῦς φθορᾶς, οἱ δ’ ὅσον μόνον παθεῖν τὸ θνητόν, οὗτοι δ’ εὐθὺς ἀνεσώθησαν.

[34] διὸ καὶ Μωυσῆς φησιν ὅτι „οὐκ p. 73 M. ἐάσει τὸν ὀλοθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι“
(Exod. 12, 23)· ἐᾷ μὲν γὰρ τὸν ὀλοθρεύοντα — ὄλεθρος δὲ ψυχῆς ἐστιν ἡ τροπή — εἰσελθεῖν εἰς τὴν ψυχήν, ἵνα τὸ ἴδιον ἐνδείξηται τοῦ γενητοῦ· οὐκ ἀφήσει δὲ ὁ θεὸς τὸν τοῦ ὁρῶντος ἔγγονον Ἰσραὴλ οὕτως τραπῆναι, ὥστε πληγῆναι ὑπὸ τῆς τροπῆς, ἀλλὰ ἀναδραμεῖν καὶ ἀνακῦψαι
ὥσπερ ἐκ βυθοῦ καὶ ἀνασωθῆναι βιάσεται.

[35] 10 „ἔλαβε μίαν τῶν πλευρῶν αὐτοῦ“ (Gen. 2, 21). τῶν πολλῶν τοῦ νοῦ δυνάμεων μίαν ἔλαβε τὴν αἰσθητικήν. τὸ δὲ „ἔλαβεν“ οὐκ ἀντὶ τοῦ ἀφεῖλεν ἀκουστέον, ἀλλ’ ἀντὶ τοῦ κατηρίθμησεν, ἐξήτασεν, ὡς ἐν ἑτέροις „λάβε τὸ κεφάλαιον τῶν σκύλων τῆς αἰχμαλωσίας“ (Num. 31, 26).

[36] τί οὖν
ἐστιν ὃ βούλεται παραστῆσαι; διχῶς αἴσθησις λέγεται, ἡ μὲν καθ’ ἕξιν, ἥτις καὶ κοιμωμένων ἡμῶν ἐστιν, ἡ δὲ κατ’ ἐνέργειαν. τῆς μὲν οὖν προτέρας τῆς καθ’ ἕξιν ὄφελος οὐδέν, οὐδὲ γὰρ αὐτῇ τῶν ὑποκειμένων ἀντιλαμβανόμεθα, τῆς δὲ δευτέρας τῆς κατ’ ἐνέργειαν, διὰ γὰρ ταύτης ποιούμεθα τὰς τῶν αἰσθητῶν ἀντιλήψεις.

[37] γεννήσας οὖν τὴν προτέραν
τὴν καθ’ ἕξιν αἴσθησιν, ὅτε καὶ τὸν νοῦν ἐγέννα — σὺν γὰρ πολλαῖς δυνάμεσιν ἠρεμούσαις αὐτὸν κατεσκεύαζε —, νῦν βούλεται τὴν κατ’ ἐνέργειαν ἀποτελέσαι· ἀποτελεῖται δὲ ἡ κατ’ ἐνέργειαν, ὅταν ἡ καθ’ ἕξιν κινηθεῖσα ταθῇ μέχρι τῆς σαρκὸς καὶ τῶν αἰσθητικῶν ἀγγείων· ὥσπερ γὰρ φύσις ἀποτελεῖται κινηθέντος σπέρματος, οὕτως καὶ ἐνέργεια
κινηθείσης ἕξεως.

[38] 11 „ἀνεπλήρου δὲ σάρκα ἀντ’ αὐτῆς“ (Gen. 2, 21), τουτέστι συνεπλήρου τὴν καθ’ ἕξιν αἴσθησιν ἄγων εἰς ἐνέργειαν καὶ ⁹ τείνων αὐτὴν ἄχρι σαρκὸς καὶ τῆς ὅλης ἐπιφανείας. διὸ καὶ ἐπιφέρει ὅτι „ᾠκοδόμησεν εἰς γυναῖκα“ (Gen. 2, 22), διὰ τούτου παριστὰς ὅτι οἰκειότατον καὶ εὐθυβολώτατόν ἐστιν ὄνομα αἰσθήσεως γυνή· ὥσπερ γὰρ ὁ μὲν ἀνὴρ ἐν τῷ δρᾶσαι θεωρεῖται, ἐν δὲ τῷ πάσχειν ἡ γυνή, οὕτως ἐν μὲν τῷ δρᾶν ὁ νοῦς, ἐν δὲ τῷ πάσχειν γυναικὸς τρόπον ἡ αἴσθησις
ἐξετάζεται.

[39] μαθεῖν δὲ ἐκ τῆς ἐναργείας ῥᾴδιον· ἡ ὄψις πάσχει ὑπὸ τῶν κινούντων αὐτὴν ὁρατῶν, τοῦ λευκοῦ, τοῦ μέλανος, τῶν ἄλλων, ἡ ἀκοὴ πάλιν ὑπὸ τῶν φωνῶν καὶ ἡ γεῦσις ὑπὸ τῶν χυλῶν διατίθεται, ὑπὸ τῶν ἀτμῶν ἡ ὄσφρησις, ὑπὸ τοῦ τραχέος καὶ μαλακοῦ ἡ ἁφή· καὶ ἠρεμοῦσί γε αἱ αἰσθήσεις ἅπασαι, μέχρις ἂν προσέλθῃ ἑκάστῃ τὸ κινῆσον ἔξωθεν.

[40] 12 „Καὶ ἤγαγεν αὐτὴν πρὸς τὸν Ἀδάμ· καὶ εἶπεν Ἀδάμ Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου“ (Gen. 2, 22. 23). τὴν κατ’ ἐνέργειαν αἴσθησιν ἄγει ὁ θεὸς πρὸς τὸν νοῦν, εἰδὼς ὅτι ἀνακάμπτειν p. 74 M. δεῖ τὴν κίνησιν αὐτῆς καὶ ἀντίληψιν ἐπὶ νοῦν. ὁ δὲ θεασάμενος ἣν πρότερον εἶχε δύναμιν καὶ
καθ’ ἕξιν ἠρεμοῦσαν νῦν ἀποτέλεσμα καὶ ἐνέργειαν γεγενημένην καὶ κινουμένην, θαυμάζει τε καὶ ἀναφθέγγεται φάσκων ὅτι οὐκ ἔστιν ἀλλοτρία αὑτοῦ, ἀλλὰ σφόδρα οἰκεία· "τοῦτο"

[41] γάρ φησιν „ἐστὶν ὀστοῦν ἐκ τῶν ἐμῶν ὀστῶν“ τουτέστι δύναμις ἐκ τῶν ἐμῶν δυνάμεων — ἐπὶ γὰρ
δυνάμεως καὶ ἰσχύος νῦν παρείληπται τὸ ὀστέον — καὶ πάθος ἐκ τῶν ἐμῶν παθῶν· „καὶ σὰρξ“ φησίν „ἐκ τῆς σαρκός μου“· πάντα γὰρ ὅσα πάσχει ἡ αἴσθησις, οὐκ ἄνευ νοῦ ὑπομένει, πηγὴ γὰρ οὗτός ἐστιν αὐτῇ

[42] καὶ θεμέλιος ᾧ ἐπερείδεται. ἄξιον δὲ σκέψασθαι, διὰ τί τὸ "νῦν" προσετέθη· „τοῦτο“ γάρ φησι „νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου.“ ἡ
αἴσθησις φύσει νῦν ἐστι κατὰ τὸν ἐνεστῶτα χρόνον ὑφισταμένη μόνον. ὁ μὲν γὰρ νοῦς τῶν τριῶν ἐφάπτεται χρόνων, καὶ γὰρ τὰ παρόντα νοεῖ καὶ τῶν παρεληλυθότων μέμνηται καὶ τὰ μέλλοντα προσδοκᾷ·

[43] ἡ δὲ αἴσθησις οὔτε μελλόντων ἀντιλαμβάνεται οὐδ’ ἀνάλογόν τι πάσχει προσδοκίᾳ ἢ ἐλπίδι οὔτε παρεληλυθότων μέμνηται, ἀλλ’ ὑπὸ τοῦ ἤδη κινοῦντος καὶ
παρόντος μόνου πάσχειν πέφυκεν, οἷον ὀφθαλμὸς λευκαίνεται νῦν ὑπὸ τοῦ ¹⁰ παρόντος λευκοῦ, ὑπὸ δὲ τοῦ μὴ παρόντος οὐδὲν πάσχει. ὁ δὲ νοῦς καὶ ἐπὶ τῷ μὴ παρόντι κινεῖται, παρεληλυθότι μὲν κατὰ μνήμην, μέλλοντι δὲ ἐπελπίζων καὶ προσδοκῶν.

[44] 13 „ταύτῃ καὶ κληθήσεται γυνή“ (Gen. 2, 23), ἀντὶ τοῦ, διὰ τοῦτο ἡ αἴσθησις γυνὴ προσρηθήσεται,
„ὅτι ἐκ τοῦ ἀνδρὸς“ τοῦ κινοῦντος αὐτὴν „λαμβάνεται αὕτη„ φησί. διὰ τί οὖν τὸ „αὕτη“ πρόσκειται; ὅτι ἐστὶν ἑτέρα αἴσθησις, οὐκ ἐκ τοῦ νοῦ λαμβανομένη, ἀλλὰ σὺν αὐτῷ γεγενημένη· δύο γάρ, ὡς εἶπον ἤδη, εἰσὶν αἰσθήσεις, ἡ μὲν καθ’ ἕξιν, ἡ δὲ κατ’ ἐνέργειαν·

[45] ἡ μὲν οὖν καθ’ ἕξιν οὐκ ἐκ τοῦ ἀνδρός, τουτέστι τοῦ νοῦ, λαμβάνεται, ἀλλὰ σὺν αὐτῷ
φύεται· ὁ γὰρ νοῦς, καθάπερ ἐδήλωσα, ὅτε ἐγεννᾶτο, σὺν πολλαῖς δυνάμεσι καὶ ἕξεσιν ἐγεννᾶτο, λογικῇ ψυχικῇ φυτικῇ, ὥστε καὶ αἰσθητικῇ· ἡ δὲ κατ’ ἐνέργειαν ἐκ τοῦ νοῦ· ἐκ γὰρ τῆς ἐν νῷ καθ’ ἕξιν οὔσης αἰσθήσεως ἐτάθη, ἵνα γένηται κατ’ ἐνέργειαν, ὥστε ἐξ αὐτοῦ τοῦ νοῦ γεγενῆσθαι τὴν δευτέραν καὶ κατὰ κίνησιν.

[46] μάταιος δὲ ὁ νομίζων
πρὸς τὸν ἀληθῆ λόγον ἐκ τοῦ νοῦ τι συνόλως γεννᾶσθαι ἢ ἐξ ἑαυτοῦ. οὐχ ὁρᾷς ὅτι καὶ τῇ ἐπὶ τῶν εἰδώλων καθεζομένῃ αἰσθήσει τῇ Ῥαχὴλ νομιζούσῃ ἐκ τοῦ νοῦ τὰ κινήματα εἶναι ἐπιπλήττει ὁ βλέπων; ἡ p. 75 Μ. μὲν γάρ φησι· „δός μοι τέκνα, εἰ δὲ μή, τελευτήσω ἐγώ“ (Gen. 30, 1)· ὁ δὲ ἀποκρίνεται ὅτι, ὦ ψευδοδοξοῦσα, οὐκ ἔστιν ὁ νοῦς αἴτιον οὐδενός,
ἀλλ’ ὁ πρὸ τοῦ νοῦ θεός· διὸ καὶ ἐπιφέρει· „μὴ ἀντὶ θεοῦ ἐγώ εἰμι, ὃς ἐστέρησέ σε καρπὸν κοιλίας“ (ibid. 2) ;

[47] ὅτι δὲ ὁ γεννῶν ὁ θεός ἐστι, μαρτυρήσει ἐπὶ τῆς Λείας, ὅταν φῇ· „ἰδὼν δὲ κύριος ὅτι μισεῖται Λεία, ἤνοιξε τὴν μήτραν αὐτῆς, Ῥαχὴλ δὲ ἦν στεῖρα" (Gen. 29, 31). ἀνδρὸς δὲ ἴδιον τὸ μήτραν ἀνοιγνύναι. φύσει δὲ μισεῖται παρὰ τῷ
θνητῷ γένει ἡ ἀρετή, διὸ καὶ ὁ θεὸς αὐτὴν τετίμηκε καὶ παρέχει τὰ πρωτοτόκια τῇ μισουμένῃ.

[48] λέγει δ’ ἐν ἑτέροις· „ἐὰν δὲ γένωνται ἀνθρώπῳ δύο γυναῖκες, μία αὐτῶν ἠγαπημένη καὶ μία αὐτῶν μισουμένη, καὶ τέκωσιν αὐτῷ καὶ γένηται υἱὸς πρωτότοκος τῆς μισουμένης, ... οὐ δυνήσεται πρωτοτοκεῦσαι τῷ υἱῷ τῆς ἠγαπημένης, ὑπεριδὼν τὸν υἱὸν
τῆς μισουμένης τὸν πρωτότοκον“ (Deut. 21, 15. 16)· πρώτιστα γάρ ¹¹ ἐστι καὶ τελειότατα τὰ τῆς μισουμένης | ἀρετῆς γεννήματα, τὰ δὲ τῆς ἀγαπωμένης ἡδονῆς ἔσχατα.

[49] 14 „Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν“ (Gen. 2, 24). ἕνεκα τῆς αἰσθήσεως ὁ νοῦς, ὅταν
αὐτῇ δουλωθῇ, καταλείπει καὶ τὸν πατέρα τῶν ὅλων θεὸν καὶ τὴν μητέρα τῶν συμπάντων, τὴν ἀρετὴν καὶ σοφίαν τοῦ θεοῦ, καὶ προσκολλᾶται καὶ ἑνοῦται τῇ αἰσθήσει καὶ ἀναλύεται εἰς αἴσθησιν, ἵνα γένωνται μία σὰρξ καὶ ἓν πάθος οἱ δύο.

[50] παρατήρει δ’ ὅτι οὐχ ἡ γυνὴ κολλᾶται τῷ ἀνδρί, ἀλλ’ ἔμπαλιν ὁ ἀνὴρ τῇ γυναικί, ὁ νοῦς τῇ αἰσθήσει·
ὅταν γὰρ τὸ κρεῖττον ὁ νοῦς ἑνωθῇ τῷ χείρονι τῇ αἰσθήσει, ἀναλύεται εἰς τὸ χεῖρον τὸ σαρκὸς γένος, τὴν παθῶν αἰτίαν αἴσθησιν· ὅταν δὲ τὸ χεῖρον ἡ αἴσθησις ἀκολουθήσῃ τῷ κρείττονι τῷ νῷ, οὐκέτι ἔσται σάρξ, ἀλλὰ ἀμφότερα νοῦς. οὗτος μὲν δὴ τοιοῦτος, τὸ φιλοπαθὲς προκρίνων τοῦ φιλοθέου.

[51] ἔστι δέ τις ἕτερος τοὐναντίον ᾑρημένος ὁ Λευὶ ὁ
„λέγων τῷ πατρὶ καὶ τῇ μητρί Οὐχ ἑώρακά σε, καὶ τοὺς ἀδελφοὺς οὐκ ἐπέγνω, καὶ τοὺς υἱοὺς ἀπέγνω“ (Deut. 33, 9)· πατέρα καὶ μητέρα οὗτος [τε], τὸν νοῦν καὶ τὴν τοῦ σώματος ὕλην, καταλείπει ὑπὲρ τοῦ κλῆρον ἔχειν τὸν ἕνα θεόν, „κύριος γὰρ αὐτὸς κλῆρος αὐτῷ“ (Deut. 10, 9).

[52] γίνεται δὴ τοῦ μὲν φιλοπαθοῦς κλῆρος τὸ πάθος, τοῦ δὲ φιλοθέου τοῦ
Λευὶ κλῆρος ὁ θεός. οὐχ ὁρᾷς ὅτι καὶ τῇ δεκάτῃ τοῦ ἑβδόμου μηνὸς κελεύει δύο τράγους [κλῆρον] προσάγειν, „κλῆρον ἕνα τῷ κυρίῳ καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ“ (Lev. 16, 8) ; τοῦ γὰρ φιλοπαθοῦς ἐστι κλῆρος ὄντως τὸ ἀποπόμπιμον πάθος.

[53] 15 „Καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ,
καὶ οὐκ ᾐσχύνοντο. Ὁ δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν p. 76 M. ἐποίησε κύριος ὁ θεός“ (Gen. 2, 25. 3,1). γυμνός ἐστιν ὁ νοῦς ὁ μήτε κακίᾳ μήτε ἀρετῇ ἀμπεχόμενος, ἀλλ’ ἑκατέρου γεγυμνωμένος ὄντως, οἷον ἡ τοῦ νηπίου παιδὸς ψυχὴ ἀμέτοχος οὖσα ἑκατέρου, ἀγαθοῦ τε καὶ κακοῦ, ἀπημφίασται τὰ καλύμματα καὶ
¹² γεγύμνωται· ταῦτα γάρ ἐστιν ἐσθήματα ψυχῆς, οἷς σκεπάζεται καὶ συγκρύπτεται, τῆς μὲν σπουδαίας τὸ ἀγαθόν, τῆς δὲ φαύλης τὸ κακόν.

[54] τριχῶς δὲ [καὶ] ψυχὴ γυμνοῦται· ἅπαξ μὲν ὅτε ἄτρεπτος διατελεῖ καὶ πασῶν μὲν ἠρήμωται κακιῶν, πάντα δὲ τὰ πάθη ἀπημφίασται καὶ ἀποβέβληκε.
διὰ τοῦτο καὶ „Μωυσῆς ἔξω τῆς παρεμβολῆς πήγνυσι τὴν ἑαυτοῦ σκηνήν, μακρὰν ἀπὸ τῆς παρεμβολῆς, καὶ ἐκλήθη σκηνὴ μαρτυρίου“ (Exod. 33, 7)· τοῦτο δ’ ἐστὶ τοιοῦτον·

[55] ἡ φιλόθεος ψυχὴ ἐκδῦσα τὸ σῶμα καὶ τὰ τούτῳ φίλα καὶ μακρὰν ἔξω φυγοῦσα ἀπὸ τούτων πῆξιν καὶ βεβαίωσιν καὶ ἵδρυσιν ἐν τοῖς τελείοις ἀρετῆς δόγμασι λαμβάνει·
διὸ καὶ μαρτυρεῖται ὑπὸ θεοῦ, ὅτι καλῶν ἐρᾷ, „ἐκλήθη γὰρ σκηνὴ μαρτυρίου“ φησί· καὶ τὸν καλοῦντα παρεσιώπησεν, ἵνα συγκινηθεῖσα ἡ ψυχὴ σκέψηται, τίς ὁ μαρτυρῶν ταῖς φιλαρέτοις διανοίαις ἐστί.

[56] τούτου χάριν ὁ ἀρχιερεὺς εἰς τὰ ἅγια τῶν ἁγίων οὐκ εἰσελεύσεται ἐν τῷ ποδήρει (cf. Lev. 16, 1 ss.), ἀλλὰ τὸν τῆς δόξης καὶ φαντασίας
ψυχῆς χιτῶνα ἀποδυσάμενος καὶ καταλιπὼν τοῖς τὰ ἐκτὸς ἀγαπῶσι καὶ δόξαν πρὸ ἀληθείας τετιμηκόσι γυμνὸς ἄνευ χρωμάτων καὶ ἤχων εἰσελεύσεται σπεῖσαι τὸ ψυχικὸν αἷμα καὶ θυμιᾶσαι ὅλον τὸν νοῦν τῷ σωτῆρι καὶ εὐεργέτῃ θεῷ.

[57] καὶ μὲν δὴ Ναδὰβ καὶ Ἀβιοὺδ (cf. Lev. 10, 1) οἱ ἐγγίσαντες θεῷ καὶ τὸν μὲν θνητὸν βίον καταλιπόντες, τοῦ δ’
ἀθανάτου μεταλαχόντες, γυμνοὶ θεωροῦνται τῆς κενῆς καὶ θνητῆς δόξης· οὐ γὰρ ἂν ἐν τοῖς χιτῶσιν αὐτοὺς οἱ κομίζοντες ἔφερον (Lev. 10, 5), εἰ μὴ γεγύμνωντο πάντα δεσμὸν πάθους καὶ σωματικῆς ἀνάγκης διαρρήξαντες, ἵνα μὴ ἡ γύμνωσις αὐτῶν καὶ ἀσωματότης ἀθέων ἐπεισόδῳ λογισμῶν κιβδηλευθῇ· οὐ γὰρ πᾶσιν ἐπιτρεπτέον τὰ θεοῦ καθορᾶν
ἀπόρρητα, ἀλλὰ μόνοις τοῖς δυναμένοις αὐτὰ περιστέλλειν καὶ φυλάττειν.

[58] διὸ καὶ οἱ περὶ τὸν Μισαδαὶ οὐχὶ τοῖς ἰδίοις χιτῶσιν αἴρουσιν, ἀλλὰ τοῖς τῶν ἐκπυρωθέντων καὶ ἀναληφθέντων Ναδὰβ καὶ Ἀβιούδ· ἀποδυσάμενοι γὰρ τὰ ἐπικαλύπτοντα πάντα τὴν μὲν γύμνωσιν τῷ θεῷ p. 77 M. προσήνεγκαν, τοὺς δὲ χιτῶνας τοῖς περὶ Μισαδαὶ κατέλιπον· χιτῶνες δ’
εἰσὶ τὰ μέρη τοῦ ἀλόγου, ἃ τὸ λογικὸν ἐπεσκίαζε.

[59] καὶ Ἀβραὰμ ¹³ γυμνοῦται, ὅταν ἀκούσῃ· "ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου“ (Gen. 12, 1). καὶ ὁ Ἰσαὰκ οὐ γυμνοῦται μέν, ἀεὶ δὲ γυμνός ἐστι καὶ ἀσώματος· πρόσταγμα γὰρ αὐτῷ δέδοται, μὴ καταβῆναι εἰς Αἴγυπτον (Gen. 26, 2), τουτέστι τὸ σῶμα. καὶ Ἰακὼβ γυμνότητος ἐρᾷ ψυχικῆς — ἡ γὰρ λειότης αὐτοῦ γύμνωσίς ἐστιν —· ἦν γὰρ Ἠσαῦ ἀνὴρ
δασύς, Ἰακὼβ δέ, φησίν, ἀνὴρ λεῖος (Gen. 27,11), παρὸ καὶ τῆς Λείας

[60] ἀνήρ ἐστι. 16 μία μὲν ἀρίστη γύμνωσίς ἐστιν αὕτη, ἡ δ’ ἑτέρα ἐστὶν ἐναντία, ἀρετῆς ἀφαίρεσις ἐκ τροπῆς γινομένη, ὅταν ληραίνῃ καὶ παρανοῇ ἡ ψυχή. ταύτῃ χρῆται ὁ Νῶε γυμνούμενος, ὅταν πίῃ τοῦ οἴνου· χάρις δὲ τῷ θεῷ, ὅτι ἡ τροπὴ καὶ ἡ γύμνωσις τοῦ νοῦ κατ’
ἀρετῆς ἀφαίρεσιν οὐκ ἄχρι τῶν ἐκτὸς ἐχύθη, ἀλλ’ ἔμεινεν ἐν τῷ οἴκῳ· φησὶ γὰρ ὅτι „ἐγυμνώθη ἐν τῷ οἴκῳ αὐτοῦ“ (Gen. 9, 21)· κἂν γὰρ ἁμάρτῃ ὁ σοφός, οὐχ οὕτως ἐξώκειλεν ὡς ὁ φαῦλος, τοῦ μὲν γὰρ κέχυται ἡ κακία, τοῦ δὲ συνέσταλται· διὸ καὶ ἀνανήφει, τοῦτο δ’ ἐστὶ μετανοεῖ καὶ ὥσπερ ἐκ νόσου ἀναλαμβάνει.

[61] ἀκριβέστερον δὲ τὸ ἐν τῷ
οἴκῳ γίνεσθαι τὴν γύμνωσιν θεασώμεθα· ἐπειδὰν ἡ ψυχὴ τραπεῖσα μόνον ἐννοηθῇ τι τῶν ἀτόπων καὶ μὴ ἐπεξέλθῃ, ὥστε αὐτὸ ἔργῳ τελειῶσαι, ἐν τῷ τῆς ψυχῆς χωρίῳ καὶ οἴκῳ γέγονε τὸ ἁμάρτημα· ἐὰν δὲ πρὸς τῷ μοχθηρόν τι λογίσασθαι καὶ ἐπανύσηται, ὥστε ἐργάσασθαι, κέχυται καὶ εἰς τὰ ἐκτὸς τὸ ἀδίκημα. παρὸ καὶ τῷ Χαναὰν καταρᾶται,

[62]
ὅτι τὴν τῆς ψυχῆς τροπὴν ἔξω ἀπήγγειλε, τουτέστι καὶ εἰς τὰ ἐκτὸς ἔτεινε καὶ ἐπεξειργάσατο προσθεὶς τῷ κακῷ βουλήματι κακὸν τὸ διὰ τῶν ἔργων ἀποτέλεσμα· Σὴμ δὲ καὶ Ἰάφεθ ἐπαινοῦνται μὴ ἐπιθέμενοι τῇ ψυχῇ, ἀλλὰ τὴν τροπὴν αὐτῆς περικαλύψαντες.

[63] διὰ τοῦτο καὶ αἱ εὐχαὶ καὶ οἱ ὁρισμοὶ τῆς ψυχῆς ἐπιλύονται, ὅταν ἐν οἴκῳ γένωνται
πατρὸς ἢ ἀνδρός (Num. 30, 4 ss.), μὴ ἡσυχαζόντων τῶν λογισμῶν μηδὲ ἐπιτιθεμένων τῇ τροπῇ, ἀλλὰ περιαιρούντων τὸ ἁμάρτημα· τότε γὰρ καὶ ὁ δεσπότης ἁπάντων „καθαριεῖ αὐτήν“. εὐχὴν δὲ χήρας καὶ ἐκβεβλημένης ἀναφαίρετον ἐᾷ· „ὅσα γὰρ ἂν εὔξηται“ φησί „κατὰ τῆς ψυχῆς αὐτῆς, μένει αὐτῇ“ (Num. 30, 10)· κατὰ λόγον· εἰ γὰρ ἄχρι τῶν
ἐκτὸς ἐκβληθεῖσα προελήλυθεν, ὡς μὴ τρέπεσθαι μόνον ἀλλὰ καὶ διὰ τῶν ἀποτελεσμάτων ἁμαρτάνειν, ἀθεράπευτος μένει ἀνδρείου τε λόγου μὴ μετασχοῦσα καὶ τῆς τοῦ πατρὸς παρηγορίας στερηθεῖσα.

[64] τρίτη ¹⁴ γύμνωσίς ἐστιν ἡ μέση, καθ’ ἣν ὁ νοῦς ἄλογός ἐστι μήτε ἀρετῆς πω μήτε κακίας μετέχων. περὶ ταύτης ἐστὶν ὁ λόγος, ἧς καὶ ὁ νήπιος κοινωνεῖ, ὥστε p. 78 Μ. τὸ λεγόμενον „ἦσαν οἱ δύο γυμνοί, ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ“ τοιοῦτον εἶναι· οὔτε ὁ νοῦς ἐνόει οὔτε ἡ αἴσθησις ᾐσθάνετο, ἀλλ’
ἦν ὁ μὲν τοῦ νοεῖν ἔρημός τε καὶ γυμνός, ἡ δὲ τοῦ αἰσθάνεσθαι.

[65] 17 τὸ δὲ „οὐκ ᾐσχύνοντο“ πάλιν ἴδωμεν. τρία κατὰ τὸν τόπον ἐστίν· ἀναισχυντία, αἰδώς, τὸ μήτε ἀναισχυντεῖν μήτε αἰδεῖσθαι· ἀναισχυντία μὲν οὖν ἴδιον φαύλου, αἰδὼς δὲ σπουδαίου, τὸ δὲ μήτε αἰδεῖσθαι μήτε ἀναισχυντεῖν τοῦ ἀκαταλήπτως ἔχοντος καὶ ἀσυγκαταθέτως,
περὶ οὗ νῦν ἐστιν ὁ λόγος· ὁ γὰρ μηδέπω κατάληψιν ἀγαθοῦ ἢ κακοῦ λαβὼν οὔτε ἀναισχυντεῖν οὔτε αἰδεῖσθαι δύναται.

[66] τῆς μὲν οὖν ἀναισχυντίας παραδείγματα αἱ ἀσχημοσύναι πᾶσαι, ὅταν ὁ νοῦς ἀποκαλύπτῃ τὰ αἰσχρά, συσκιάζειν δέον, ἐπαυχῶν καὶ σεμνυνόμενος ἐπ’ αὐτοῖς. λέγεται καὶ ἐπὶ τῆς Μαριάμ, ὅτε κατελάλει Μωυσῆ· „εἰ ὁ πατὴρ αὐτῆς πτύων
ἐνέπτυσεν εἰς τὸ πρόσωπον αὐτῆς, οὐκ ἐντραπήσεται ἑπτὰ ἡμέρας“ (Num. 12, 14) ;

[67] ὄντως γὰρ ἀναίσχυντος καὶ θρασεῖα ἡ αἴσθησις, ἣ ἐξουθενηθεῖσα ὑπὸ τοῦ θεοῦ τοῦ πατρὸς παρὰ τὸν πιστὸν ἐν ὅλῳ τῷ οἴκῳ (ibid. 7), ᾧ τὴν Αἰθιόπισσαν, τὴν ἀμετάβλητον καὶ κατακορῆ γνώμην, αὐτὸς ὁ θεὸς ἡρμόσατο, τολμᾷ καταλαλεῖν Μωυσῆ καὶ κατηγορεῖν,
ἐφ’ ᾧ ὤφειλεν ἐπαινεῖσθαι (ibid. 1)· τοῦτο γάρ ἐστιν ἐγκώμιον αὐτοῦ μέγιστον, ὅτι τὴν Αἰθιόπισσαν ἔλαβε, τὴν ἄτρεπτον καὶ πεπυρωμένην καὶ δόκιμον φύσιν· ὥσπερ γὰρ ἐν ὀφθαλμῷ τὸ βλέπον μέλαν ἐστίν, οὕτως τὸ ὁρατικὸν τῆς ψυχῆς Αἰθιόπισσα κέκληται.

[68] διὰ τί οὖν, πολλῶν ὄντων κακίας ἔργων, ἑνὸς μόνου μέμνηται τοῦ κατὰ τὸ αἰσχρὸν
εἰπὼν „οὐκ ᾐσχύνοντο“, ἀλλ’ οὐκ οὐκ ἠδίκουν ἢ οὐχ ἡμάρτανον ἢ οὐκ ἐπλημμέλουν; παράκειται δὲ ἡ αἰτία. μὰ τὸν ἀληθῆ μόνον θεὸν οὐδὲν οὕτως αἰσχρὸν ἡγοῦμαι ὡς τὸ ὑπολαμβάνειν ὅτι νοῶ ἢ ὅτι αἰσθάνομαι. ὁ ἐμὸς νοῦς αἴτιος τοῦ νοεῖν; πόθεν;

[69] ἑαυτὸν γὰρ οἶδεν, ¹⁵¹⁶ ὅστις ὢν τυγχάνει ἢ πῶς ἐγένετο; ἡ δὲ αἴσθησις αἰτία τοῦ αἰσθάνεσθαι; πῶς ἂν λέγοιτο, μήθ’ ὑφ’ αὑτῆς μήτε ὑπὸ τοῦ νοῦ γνωριζομένη; οὐχ ὁρᾷς ὅτι ὁ δοκῶν νοεῖν νοῦς εὑρίσκεται πολλάκις ἄνους, ἐν τοῖς κόροις, ἐν ταῖς μέθαις, ἐν ταῖς παραφροσύναις; ποῦ δὴ τὸ νοεῖν ἐπ’ αὐτῶν; ἡ δὲ αἴσθησις οὐ πολλάκις ἀφαιρεῖται τὸ αἰσθάνεσθαι; ὁρῶντες ἔστιν ὅτε
οὐχ ὁρῶμεν καὶ ἀκούοντες οὐκ ἀκούομεν, ἐπειδὰν ὁ νοῦς μικρὸν ὅσον ἑτέρῳ νοητῷ προσενεχθῇ παρενθυμούμενος.

[70] ἕως οὖν γυμνοί εἰσιν, ὁ μὲν νοῦς τοῦ νοεῖν, ἡ δὲ αἴσθησις τοῦ αἰσθάνεσθαι, οὐδὲν ἔχουσιν αἰσχρόν· ἐπειδὰν δὲ p. 70 M. ἄρξωνται καταλαμβάνειν, ἐν αἰσχύνῃ καὶ ὕβρει γίνονται, εὑρεθήσονται γὰρ εὐηθείᾳ καὶ μωρίᾳ πολλάκις χρώμενοι μᾶλλον
ἢ ὑγιαινούσῃ ἐπιστήμῃ, οὐ μόνον ἐν κόροις καὶ μελαγχολίαις καὶ παραφροσύναις ἀλλὰ καὶ ἐν τῷ ἄλλῳ βίῳ· ὅτε μὲν γὰρ ἡ αἴσθησις κρατεῖ, ὁ νοῦς ἠνδραπόδισται μηδενὶ προσέχων νοητῷ, ὅτε δὲ ὁ νοῦς κρατεῖ, ἡ αἴσθησις ἄπρακτος θεωρεῖται μηδενὸς ἀντίληψιν ἴσχουσα αἰσθητοῦ.

[71] 18 „Ὁ δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ
τῆς γῆς, ὧν ἐποίησε κύριος ὁ θεός“ (Gen. 3, 1). δυεῖν προγεγονότων νοῦ καὶ αἰσθήσεως καὶ τούτων γυμνῶν κατὰ τὸν δεδηλωμένον τρόπον ὑπαρχόντων, ἀνάγκη τρίτην ἡδονὴν συναγωγὸν ἀμφοῖν ὑπάρξαι πρὸς τὴν τῶν νοητῶν καὶ αἰσθητῶν ἀντίληψιν· οὔτε γὰρ ὁ νοῦς δίχα αἰσθήσεως ἠδύνατο καταλαβεῖν ζῷον ἢ φυτὸν ἢ λίθον ἢ ξύλον ἢ συνόλως σῶμα
οὔτε ἡ αἴσθησις δίχα τοῦ νοῦ περιποιῆσαι τὸ αἰσθάνεσθαι.

[72] ἐπειδὴ τοίνυν ἄμφω ταῦτα συνελθεῖν ἔδει πρὸς κατάληψιν τῶν ὑποκειμένων, τίς αὐτὰ συνήγαγεν ὅτι μὴ δεσμὸς τρίτος ἔρωτος καὶ ἐπιθυμίας, ἀρχούσης καὶ δυναστευούσης ἡδονῆς, ἣν συμβολικῶς ὄφιν ὠνόμασε;

[73] πάνυ καλῶς ὁ ζῳοπλάστης θεὸς ἐδημιούργησε τὴν τάξιν· νοῦν πρῶτον τὸν ἄνδρα,
πρεσβύτατον γὰρ ἐν ἀνθρώπῳ, εἶτα αἴσθησιν τὴν γυναῖκα, εἶτα ἑξῆς τρίτον ἡδονήν. δυνάμει δέ εἰσιν αὐτῶν αἱ ἡλικίαι διάφοροι νοούμεναι μόνον, χρόνῳ δὲ ἰσήλικες· ἅμα γὰρ ἑαυτῇ ψυχὴ πάντα ἐπιφέρεται, ἀλλὰ τὰ μὲν ἐντελεχείᾳ, τὰ δὲ τῷ δύνασθαι γενέσθαι, εἰ καὶ μήπω προσείληφε τὸ τέλος.

[74] εἰκάσθη δὲ ὄφει ἡδονὴ διὰ τόδε· πολύπλοκος γὰρ καὶ ¹⁷ ποικίλη ὥσπερ τοῦ ὄφεως ἡ κίνησις, οὕτως καὶ ἡδονῆς· πενταχῆ γέ τοι πρῶτον εἱλεῖται, καὶ γὰρ δι’ ὁράσεως ἡδοναὶ συνίστανται καὶ δι’ ἀκοῆς καὶ διὰ γεύσεως καὶ διὰ ὀσφρήσεως καὶ δι’ ἁφῆς· γίνονται δὲ αἱ σφοδρόταται καὶ σύντονοι αἱ περὶ τὰς γυναῖκας ὁμιλίαι, δι’ ὧν γένεσις ἡ
τοῦ ὁμοίου πέφυκεν ἀποτελεῖσθαι.

[75] καὶ μὴν οὐ διὰ τοῦτο μόνον ποικίλην φαμὲν τὴν ἡδονήν, ὅτι περὶ πάντα τὰ τοῦ ἀλόγου τῆς ψυχῆς εἱλεῖται, ἀλλ’ ὅτι καὶ περὶ ἕκαστον μέρος πολύπλοκός ἐστιν· εὐθέως δι’ ὁράσεως ἡδοναὶ γίνονται ποικίλαι, γραφικὴ πᾶσα, πλαστική, τἆλλα ὅσα κατὰ τέχνας τεχνικὰ δημιουργήματα τέρπει τὴν ὅρασιν· πάλιν φυτῶν
βλαστανόντων ἀνθούντων καρποτοκούντων διαφοραί, ζῴων εὐμορφίαι πολυσχιδεῖς· ὁμοίως τὴν ἀκοὴν αὐλὸς ἡδύνει, κιθάρα, πᾶσα ὀργάνων ἰδέα, p. 80 M. ζῴων ἀλόγων ἐμμελεῖς φωναί, χελιδόνων, ἀηδόνων, τῶν ἄλλων ὅσα φύσις μεμούσωκε, λογικῶν εὐφωνία, κιθαρῳδῶν κωμῳδίαν τραγῳδίαν τὴν ἄλλην ὑποκριτικὴν ἐπιδεικνυμένων.

[76] 19 τί δὲ δεῖ περὶ τῶν
γαστρὸς ἡδονῶν διδάσκειν; σχεδὸν γὰρ ὅσαι τῶν ὑποκειμένων χυλῶν προσηνῶν διαφοραὶ καὶ τὴν αἴσθησιν κινούντων, τοσαῦται καὶ τῆς ἡδονῆς. ἆρ’ οὖν οὐ δεόντως ποικίλον οὖσα ἡδονὴ ποικίλῳ ζῴῳ ὄφει παρεβλήθη; διὰ τοῦτο καὶ τὸ λαῶδες καὶ ὄχλον ἔχον ἐν ἡμῖν μέρος,

[77] ὅτε τῶν ἐν Αἰγύπτῳ, τουτέστι τῷ σωματικῷ ὄγκῳ, οἰκιῶν ἐφίεται, ἡδοναῖς περιπίπτει
θάνατον ἐπαγούσαις, οὐ χωρισμὸν ψυχῆς ἀπὸ σώματος, ἀλλὰ ψυχῆς ὑπὸ κακίας φθοράν· φησὶ γάρ· „καὶ ἀπέστειλε κύριος εἰς τὸν λαὸν τοὺς ὄφεις τοὺς θανατοῦντας. καὶ ἔδακνον τὸν λαόν, καὶ ἀπέθνῃσκε λαὸς πολὺς τῶν υἱῶν Ἰσραήλ“ (Num. 21, 6)· ὄντως γὰρ οὐδὲν οὕτως θάνατον ἐπάγει ψυχῇ, ὡς ἀμετρία τῶν ἡδονῶν.

[78] τὸ δὲ ἀποθνῇσκον οὐ
τὸ ἄρχον ἐστὶν ἐν ἡμῖν, ἀλλὰ τὸ ἀρχόμενον τὸ λαῶδες, καὶ μέχρι τούτου θάνατον ἐνδέξεται, μέχρις ἂν μετανοίᾳ χρησάμενον ὁμολογήσῃ τὴν τροπήν· προσελθόντες γὰρ ἔλεγον Μωυσῇ „ὅτι ἡμαρτήκαμεν, ὅτι κατελαλήσαμεν κατὰ κυρίου καὶ κατὰ σοῦ· εὖξαι οὖν πρὸς κύριον, καὶ ἀφελέτω ἀφ’ ἡμῶν τοὺς ὄφεις“ (ibid. 7). εὖ τὸ φάναι, οὐχ ὅτι κατελαλήσαμεν, ¹⁸ ἡμάρτομεν, ἀλλ’ „ὅτι ἡμάρτομεν, κατελαλήσαμεν“· ὅταν γὰρ ἁμάρτῃ καὶ ἀπαρτηθῇ ὁ νοῦς ἀρετῆς, αἰτιᾶται τὰ θεῖα τὴν ἰδίαν τροπὴν

[79] προσάπτων θεῷ. 20 πῶς οὖν γίνεται ἴασις τοῦ πάθους; ὅταν ἕτερος ὄφις κατασκευασθῇ τῷ τῆς Εὔας ἐναντίος, ὁ σωφροσύνης λόγος· ἡδονῇ γὰρ ἐναντίον σωφροσύνη, ποικίλῳ πάθει ποικίλη ἀρετὴ καὶ
ἀμυνομένη πολεμίαν ἡδονήν. τὸν κατὰ σωφροσύνην οὖν ὄφιν κελεύει ὁ θεὸς Μωυσεῖ κατασκευάσασθαι καί φησι· „ποίησον σεαυτῷ ὄφιν καὶ θὲς αὐτὸν ἐπὶ σημείου“ (ibid. 8). ὁρᾷς ὅτι οὐκ ἄλλῳ τινὶ κατασκευάζεται τοῦτον ὁ Μωυσῆς τὸν ὄφιν ἢ ἑαυτῷ, προστάττει γὰρ ὁ θεός „ποίησον σεαυτῷ,“ ἵνα γνῷς, ὅτι οὐ παντός ἐστι κτῆμα σωφροσύνη,
ἀλλὰ μόνου τοῦ θεοφιλοῦς.

[80] σκεπτέον δέ, διὰ τί Μωυσῆς χαλκοῦν ὄφιν κατασκευάζεται, οὐ προσταχθὲν αὐτῷ περὶ ποιότητος. μήποτ’ p. 81 M. οὖν διὰ τάδε· πρῶτον μὲν ἄυλοί εἰσιν αἱ θεοῦ χάριτες [ἰδέαι αὗται] καὶ ἄποιοι, αἱ δὲ τῶν θνητῶν σὺν ὕλῃ θεωροῦνται· δεύτερον δὲ Μωυσῆς μὲν ἀσωμάτων ἐρᾷ ἀρετῶν, αἱ δ’ ἡμέτεραι ψυχαὶ οὐ δυνάμεναι ἐκδῦναι
τὰ σώματα σωματικῆς ἐφίενται ἀρετῆς.

[81] δυνατῇ δὲ καὶ στερεᾷ οὐσίᾳ τῇ χαλκοῦ ἀπείκασται ὁ κατὰ σωφροσύνην λόγος εὔτονος καὶ ἀδιάκοπος ὤν, ἴσως δὲ καὶ παρόσον ἡ μὲν ἐν τῷ θεοφιλεῖ σωφροσύνη τιμιωτάτη ἐστὶ καὶ χρυσῷ ἐοικυῖα, δευτερεύουσα δὲ ἡ ἐν τῷ κατὰ προκοπὴν σοφίαν ἀναλαβόντι. ὃν ἂν οὖν „δάκῃ ὄφις, πᾶς ὁ ἰδὼν αὐτὸν ζήσεται“
(ibid.)· πάνυ ἀληθῶς· ἐὰν γὰρ ὁ νοῦς δηχθεὶς ἡδονῇ, τῷ τῆς Εὔας ὄφει, ἰσχύσῃ κατιδεῖν ψυχικῶς τὸ σωφροσύνης κάλλος, τὸν Μωυσέως ὄφιν, καὶ διὰ τούτου τὸν θεὸν αὐτόν, ζήσεται· μόνον ἰδέτω καὶ κατανοησάτω.

[82] 21 οὐχ ὁρᾷς ὅτι καὶ ἡ ἄρχουσα σοφία Σάρρα φησίν· „ὃς γὰρ ἂν ἀκούσῃ, συγχαρεῖταί μοι“ (Gen. 21,6) ; ἀλλὰ φέρε τινὰ ἰσχῦσαι ἀκοῦσαι,
ὅτι τέτοκεν ἡ ἀρετὴ τὴν εὐδαιμονίαν Ἰσαάκ, καὶ εὐθὺς συγχαρητικὸν ὕμνον ὑμνήσει. ὡς οὖν τοῦ ἀκούσαντός ἐστι τὸ συγχαίρειν, οὕτως τοῦ σωφροσύνην καὶ θεὸν ἰδόντος εἱλικρινῶς τὸ μὴ ἀποθνῄσκειν.

[83] πολλαὶ ¹⁹²⁰ δὲ καρτερίας καὶ σωφροσύνης ἐρασθεῖσαι ψυχαὶ καὶ ἐρημωθεῖσαι παθῶν ὅμως κράτος ὑπέμειναν θεοῦ καὶ τροπὴν τὴν πρὸς τὸ χεῖρον ἐδέξαντο, διασυνιστάντος αὑτόν τε καὶ τὴν γένεσιν τοῦ δεσπότου, ἑαυτὸν μέν, ὅτι ἀκλινὴς ἕστηκεν ἀεί, τὴν δὲ γένεσιν, ὅτι ταλαντεύει καὶ πρὸς τἀναντία
ἀντιρρέπει· φησὶ γάρ·

[84] „τοῦ ἀγαγόντος σε διὰ τῆς ἐρήμου τῆς μεγάλης καὶ τῆς φοβερᾶς ἐκείνης, οὗ ὄφις δάκνων καὶ σκορπίος καὶ δίψα, οὗ οὐκ ἦν ὕδωρ, τοῦ ἐξαγαγόντος σοι ἐκ πέτρας ἀκροτόμου πηγὴν ὕδατος, τοῦ ψωμίσαντός σε τὸ μάννα ἐν τῇ ἐρήμῳ, ὃ οὐκ ᾔδεισαν οἱ πατέρες σου“ (Deut. 8, 15. 16). ὁρᾷς ὅτι οὐ μόνον τῶν ἐν Αἰγύπτῳ
παθῶν ἐφιεμένη ἡ ψυχὴ περιπίπτει τοῖς ὄφεσιν, ἀλλὰ καὶ ὅτε ἐστὶν ἐν ἐρήμῳ δάκνεται ὑφ’ ἡδονῆς, τοῦ ποικίλου καὶ ὀφιώδους πάθους· οἰκειότατον δὲ ὄνομα εἴληχε τὸ ἡδονῆς ἔργον, δηγμὸς γὰρ καλεῖται.

[85] ἀλλ’ οὐ μόνον οἱ ἐν ἐρήμῳ δάκνονται ὑφ’ ἡδονῆς, ἀλλὰ καὶ οἱ ἐσκορπισμένοι· καὶ γὰρ ἐγὼ πολλάκις καταλιπὼν μὲν ἀνθρώπους συγγενεῖς καὶ φίλους
καὶ πατρίδα καὶ εἰς ἐρημίαν ἐλθών, ἵνα τι τῶν θέας ἀξίων κατανοήσω, οὐδὲν ὤνησα, ἀλλὰ σκορπισθεὶς ὁ νοῦς ἢ πάθει δηχθεὶς ἀνεχώρησεν εἰς τἀναντία· ἔστι δὲ ὅτε καὶ ἐν πλήθει μυριάνδρῳ ἠρεμῶ τὴν διάνοιαν, p. 82 M. τὸν ψυχικὸν ὄχλον σκεδάσαντος θεοῦ καὶ διδάξαντός με, ὅτι οὐ τόπων διαφοραὶ τό τε εὖ καὶ χεῖρον ἐργάζονται, ἀλλ’ ὁ κινῶν θεὸς καὶ ἄγων ᾗ
ἂν προαιρῆται τὸ τῆς ψυχῆς ὄχημα.

[86] πλὴν περιπίπτει σκορπίῳ, ὅπερ ἐστὶ σκορπισμῷ, ἐν τῇ ἐρήμῳ, καὶ δίψα καταλαμβάνει ἡ τῶν παθῶν, μέχρις ἂν ὁ θεὸς τῆς ἀκροτόμου σοφίας ἑαυτοῦ τὸ νᾶμα ἐπιπέμψῃ καὶ ποτίσῃ τὴν τραπεῖσαν ψυχὴν ἀμεταβλήτῳ ὑγείᾳ· ἡ γὰρ ἀκρότομος πέτρα ἡ σοφία τοῦ θεοῦ ἐστιν, ἣν ἄκραν καὶ πρωτίστην
ἔτεμεν ἀπὸ τῶν ἑαυτοῦ δυνάμεων, ἐξ ἧς ποτίζει τὰς φιλοθέους ψυχάς· ποτισθεῖσαι δὲ καὶ τοῦ μάννα ἐμπίπλανται τοῦ γενικωτάτου — καλεῖται γὰρ τὸ μάννα "τί", ὃ πάντων ἐστὶ γένος —, τὸ δὲ γενικώτατόν ἐστιν ὁ θεός, καὶ δεύτερος ὁ θεοῦ λόγος, τὰ δ’ ἄλλα λόγῳ μόνον ὑπάρχει, ἔργοις δὲ ἔστιν οὗ ἴσα τῷ οὐχ ὑπάρχοντι.

[87] 22 ἴδε νῦν διαφορὰν τοῦ ἐν ἐρήμῳ τρεπομένου καὶ τοῦ ἐν Αἰγύπτῳ· ὁ μὲν γὰρ τοῖς θανατοῦσιν ὄφεσι χρῆται, τουτέστιν ἀπλήστοις ἡδοναῖς ²¹ θάνατον ἐπιφερούσαις, ὁ δ’ ἀσκητὴς δάκνεται μόνον ὑφ’ ἡδονῆς καὶ σκορπίζεται, οὐ θανατοῦται· κἀκεῖνος μὲν σωφροσύνῃ, χαλκῷ ὄφει, θεραπεύεται γενομένῃ ὑπὸ τοῦ σοφοῦ Μωυσέως, οὗτος δὲ ὑπὸ τοῦ θεοῦ ποτίζεται κάλλιστον ποτὸν σοφίαν ἐκ τῆς πηγῆς, ἣν αὐτὸς ἐξήγαγεν ἀπὸ τῆς ἑαυτοῦ σοφίας.

[88] οὐδὲ τοῦ θεοφιλεστάτου Μωυσέως ἀπέχεται ἡ
ὀφιώδης ἡδονή, λέγεται δὲ ὧδε· „ἐὰν οὖν μὴ πιστεύσωσί μοι μηδὲ εἰσακούσωσι τῆς φωνῆς μου — ἐροῦσι γάρ, οὐκ ὦπταί σοι ὁ θεός —, τί ἐρῶ πρὸς αὐτούς; καὶ εἶπε κύριος Μωυσεῖ· τί τοῦτ’ ἐστὶ τὸ ἐν τῇ χειρί σου; ὁ δὲ εἶπε· ῥάβδος. καὶ εἶπε· ῥῖψον αὐτὴν ἐπὶ τὴν γῆν. καὶ ἔρριψεν αὐτὴν ἐπὶ τὴν γῆν, καὶ ἐγένετο ὄφις, καὶ ἔφυγε Μωυσῆς ἀπ’
αὐτοῦ. καὶ εἶπε κύριος Μωυσεῖ· ἔκτεινον τὴν χεῖρα καὶ ἐπιλαβοῦ τῆς κέρκου. ἐκτείνας οὖν τὴν χεῖρα ἐπελάβετο τῆς κέρκου, καὶ ἐγένετο ῥάβδος ἐν τῇ χειρὶ αὐτοῦ· ἵνα πιστεύσωσί σοι“ (Exod. 4, 1 ss.).

[89] πῶς ἄν τις πιστεύσαι θεῷ; ἐὰν μάθῃ, ὅτι πάντα τὰ ἄλλα τρέπεται, μόνος δὲ αὐτὸς ἄτρεπτός ἐστι. πυνθάνεται οὖν ὁ θεὸς τοῦ σοφοῦ, τί ἐστιν ἐν
τῷ πρακτικῷ τῆς ψυχῆς αὐτοῦ βίῳ· ἡ γὰρ χεὶρ σύμβολον πράξεως· ὁ δ’ ἀποκρίνεται, ὅτι παιδεία, ἣν ῥάβδον καλεῖ. διὸ καὶ ὁ πτερνιστὴς τῶν παθῶν Ἰακώβ φησιν· "ἐν γὰρ τῇ ῥάβδῳ μου διέβην τὸν Ἰορδάνην τοῦτον“ (Gen. 32, 10)· Ἰορδάνης p. 83 M. δὲ κατάβασις ἑρμηνεύεται· τῆς δὲ κάτω καὶ γηίνης καὶ φθαρτῆς φύσεώς ἐστι τὰ κατὰ κακίαν καὶ πάθος·
διαβαίνει δὲ ταῦτα ὁ ἀσκητὴς νοῦς ἐν παιδείᾳ· ταπεινὸν γὰρ τὸ ἐκδέχεσθαι, ὅτι βακτηρίαν ἔχων ποταμὸν διέβαινε.

[90] 23 καλῶς οὖν καὶ ὁ θεοφιλὴς Μωυσῆς ἀποκρίνεται· ὄντως γὰρ αἱ πράξεις τοῦ σπουδαίου παιδείᾳ ὡς ἂν ῥάβδῳ ἐπερείδονται, τὸν κλόνον καὶ σάλον τῆς ψυχῆς ἱδρυόμεναι. αὕτη ἡ ῥάβδος ἀπορριφθεῖσα γίνεται ὄφις· εἰκότως· ἐὰν γὰρ ἡ
ψυχὴ ἀπορρίψῃ τὴν παιδείαν, γέγονε φιλήδονος ἀντὶ φιλαρέτου. διὸ καὶ Μωυσῆς φεύγει ἀπ’ αὐτοῦ· ἀπὸ γὰρ τοῦ πάθους καὶ τῆς ἡδονῆς ἀποδιδράσκει ὁ φιλάρετος.

[91] ἀλλά τοί γε ὁ θεὸς τὴν φυγὴν οὐκ ἐπαινεῖ· σοὶ μὲν γάρ, ὦ διάνοια, μήπω τελειωθείσῃ φυγὴν καὶ δρασμὸν τῶν παθῶν ἁρμόζει μελετᾶν, Μωυσεῖ δὲ τῷ τελείῳ παραμένειν τῷ πρὸς αὐτὰ
²² πολέμῳ καὶ ἀντιστατεῖν αὐτοῖς καὶ διαμάχεσθαι· εἰ δὲ μή, ἀδείας καὶ ἐξουσίας λαβόμενα μέχρι τῆς ψυχικῆς ἀκροπόλεως ἀναβάντα πᾶσαν ἐκπολιορκήσει καὶ λεηλατήσει τυράννου τρόπον τὴν ψυχήν.

[92] διὸ καὶ προστάττει ὁ θεὸς „λαβέσθαι τῆς κέρκου", τουτέστι τὸ ἀντίδικον τῆς ἡδονῆς
καὶ ἀτίθασον αὐτῆς μὴ φοβείτω σε, ἀλλὰ τούτου μάλιστα λαβοῦ καὶ κατάσχες καὶ περικράτησον· ἔσται γὰρ πάλιν ἀντὶ ὄφεως ῥάβδος, τουτέστιν ἀντὶ ἡδονῆς γενήσεται ἐν τῇ χειρὶ παιδεία.

[93] ἀλλὰ γενήσεται ἐν τῇ χειρί, ἐν τῇ πράξει τοῦ σοφοῦ, ὃ δὴ καὶ ἀληθές ἐστι· λαβέσθαι δὲ καὶ περικρατῆσαι ἡδονῆς ἀδύνατον, εἰ μὴ πρότερον ἐκταθείη ἡ χείρ,
τουτέστιν εἰ μὴ τὰς πράξεις καὶ προκοπὰς ἁπάσας ὁμολογήσειεν ἡ ψυχὴ κατὰ θεὸν εἶναι καὶ μηδὲν εἰς ἑαυτὴν ἀναγάγοι. τοῦτον μὲν δὴ τὸν ὄφιν ἀποδιδράσκειν ὁ βλέπων διέγνωκεν· ἕτερον δὲ τὸν σωφροσύνης λόγον κατασκευάζει, τὸν χαλκοῦν ἐκεῖνον, ἵνα ὁ δηχθεὶς ὑφ’ ἡδονῆς ἰδὼν σωφροσύνην ζήσῃ τὸν ἀληθῆ βίον.

[94] 24 τοιοῦτον ὄφιν εὔχεται ὁ Ἰακὼβ
γενέσθαι τὸν Δὰν καί φησιν οὕτως· „Δὰν κρινεῖ τὸν ἑαυτοῦ λαόν, ὡσεὶ καὶ μία φυλὴ Ἰσραήλ, καὶ γενέσθω Δὰν ὄφις ἐφ’ ὁδοῦ, ἐγκαθήμενος ἐπὶ τρίβου, δάκνων πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω, τὴν σωτηρίαν περιμένων κυρίου“ (Gen. 49, 16 — 18). ἐκ μὲν τῆς Λείας πέμπτος υἱός ἐστιν Ἰσσάχαρ γνήσιος τοῦ Ἰακώβ, συγκαταριθμουμένων
δὲ τῶν ἐκ τῆς Ζέλφας δυεῖν ἕβδομος, τοῦ δὲ Ἰακὼβ πέμπτος ἐστὶν ὁ Δὰν ἐκ τῆς Βάλλας τῆς παιδίσκης Ῥαχήλ. τὴν δὲ αἰτίαν ἐν τοῖς κατ’ ἰδίαν ἐξευρήσομεν. περὶ δὲ τοῦ Δὰν πάλιν κατανοητέον.

[95] δύο γένη φορεῖ ἡ ψυχή, τὸ μὲν θεῖον, τὸ δὲ φθαρτόν· τὸ μὲν οὖν κρεῖττον κεκύηκεν ἤδη καὶ ἵσταται ἐπ’ αὐτοῦ· ὅτε γὰρ ἐξομολογήσασθαι τῷ p. 84 M. θεῷ
καὶ παραχωρῆσαι πάντα ἴσχυσεν ἡ ψυχή, κτῆμα κρεῖσσον λαβεῖν οὐκέτ’ εἶχε· διὰ τοῦτ’ ἔστη τοῦ τίκτειν τὸν Ἰούδαν, τὸν ἐξομολογητικὸν τρόπον, ἐνεγκοῦσα. τὸ δὲ θνητὸν γένος νῦν ἄρχεται διαπλάττειν.

[96] ὑφέστηκε δὲ τὸ θνητὸν καταπόσει· θεμελίου γὰρ τρόπον ἡ γεῦσις, ἣ αἰτία τῆς τῶν ζῴων διαμονῆς ἐστι· Βάλλα δὲ ἑρμηνεύεται κατάποσις· ἐκ ταύτης οὖν
γίνεται ὁ Δάν, ὃς ἑρμηνεύεται κρίσις· τοῦτο γὰρ τὸ γένος διακρίνει καὶ ²³ χωρίζει τὰ ἀθάνατα ἀπὸ τῶν θνητῶν. εὔχεται οὖν αὐτὸν γενέσθαι σωφροσύνης ἐραστήν, τῷ δὲ Ἰούδᾳ οὐκ εὔξεται· ἔχει γὰρ ἤδη τὸ ἐξομολογεῖσθαι καὶ εὐαρεστεῖν θεῷ. „γενέσθω“ οὖν φησι „Δὰν ὄφις ἐφ’ ὁδοῦ“.

[97] ὁδὸς ἡμῶν ἐστιν ἡ ψυχή· ὥσπερ γὰρ ἐν ταῖς ὁδοῖς ἔστιν ἰδεῖν διαφορὰν τῶν ὄντων, ἀψύχων ἐμψύχων, ἀλόγων λογικῶν, σπουδαίων φαύλων, δούλων
ἐλευθέρων, νεωτέρων πρεσβυτέρων, ἀρρένων θηλειῶν, ξένων ἀστῶν, νοσούντων ὑγιαινόντων, λελωβημένων ὁλοκλήρων, οὕτως καὶ ἐν ψυχῇ καὶ ἄψυχα καὶ ἀτελῆ καὶ νοσώδη καὶ δοῦλα καὶ θήλεα καὶ μυρία ἄλλα κηρῶν μεστὰ κινήματά ἐστι, καὶ ἔμπαλιν ἔμψυχα ὁλόκληρα ἄρρενα ἐλεύθερα ὑγιᾶ πρεσβύτερα σπουδαῖα γνήσια καὶ ἀστὰ ὄντως.

[98] γενέσθω οὖν
ὁ σωφροσύνης λόγος ὄφις ἐπὶ τῆς ψυχῆς τῆς ὁδευούσης διὰ πάντων τῶν ἐν τῷ βίῳ πραγμάτων καὶ ἐγκαθισάτω ἐπὶ τρίβου. τί δὲ τοῦτ’ ἐστίν; ἄτριπτος μὲν ὁ ἀρετῆς χῶρος, ὀλίγοι γὰρ βαίνουσιν αὐτόν, τέτριπται δὲ ὁ κακίας· ἐγκαθίσαι δὴ καὶ ἐνεδρεῦσαι καὶ λοχῆσαι παραινεῖ τὴν τετριμμένην ὁδόν, τὸ πάθος καὶ τὴν κακίαν, ἐν οἷς κατατρίβονται τὸν

[99] βίον οἱ φυγάδες ἀρετῆς λογισμοί. 25 „δάκνων πτέρναν ἵππου.“ ἐχομένως πτερνιστής ἐστιν ὁ τὴν στάσιν τοῦ γενητοῦ καὶ φθαρτοῦ διασείων τρόπος. τὰ πάθη δὲ ἵππῳ ἀπεικάσθη· τετρασκελὲς | γὰρ καὶ τὸ πάθος ὡς ἵππος καὶ ὁρμητικὸν καὶ αὐθαδείας γέμον καὶ σκιρτητικὸν φύσει. ὁ δὲ σωφροσύνης λόγος δάκνειν καὶ τιτρώσκειν φιλεῖ καὶ ἀναιρεῖν
τὸ πάθος· πτερνισθέντος δὲ τοῦ πάθους καὶ ὀκλάσαντος „πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω“. ἱππέα νοητέον τὸν ἐπιβεβηκότα τοῖς πάθεσι νοῦν, ὃς ἀποπίπτει τῶν παθῶν, ὅταν αὐτὰ συλλογισθῇ καὶ πτερνισθῇ.

[100] εὖ δ’ ὅτι εἰς τοὔμπροσθεν οὐ πίπτει ἡ ψυχή· μὴ γὰρ προερχέσθω τῶν παθῶν, ἀλλ’ ὑστεριζέτω τούτων, καὶ σωφρονισθήσεται. καὶ δογματικόν ἐστιν
ὃ λέγει· ἐὰν γὰρ ὁρμήσας ὁ νοῦς ἀδικῆσαι ὑστερήσῃ καὶ πέσῃ εἰς τὰ ὀπίσω, οὐκ ἀδικήσει· ἐὰν δὲ ἐπὶ πάθος κινηθεὶς ἄλογον μὴ ἐπεκδράμῃ, ἀλλὰ p. 85 M. κατόπιν μείνῃ, ἀπάθειαν, τὸ κάλλιστον, καρπώσεται.

[101] διὸ καὶ τὸ κατόπιν πτῶμα ἀποδεχόμενος τῶν κακιῶν ἐπιφέρει· „τὴν σωτηρίαν περιμένων κυρίου“· ὄντως γὰρ ὑπὸ θεοῦ σῴζεται ὁ ἀποπίπτων τῶν
²⁴²⁵ παθῶν καὶ ὑστερίζων τῆς ἐνεργείας αὐτῶν. πέσοι τοιοῦτόν μου πτῶμα ἡ ψυχὴ καὶ μηδέποτε ἀνασταίη ἐπὶ τὸ ἵππειον καὶ σκιρτητικὸν πάθος, ἵνα θεοῦ σωτηρίαν περιμείνασα εὐδαιμονήσῃ.

[102] διὰ τοῦτο καὶ Μωυσῆς ἐν τῷ ᾄσματι ὑμνεῖ τὸν θεόν, ὅτι „ἵππον καὶ ἀναβάτην ἔρριψεν εἰς
θάλασσαν“ (Exod. 15, 1), τὰ τέσσαρα πάθη καὶ τὸν ἐποχούμενον αὐτοῖς ἄθλιον νοῦν εἰς τὴν φθορὰν τῶν πραγμάτων καὶ τὸν ἀνήνυτον βυθόν· καὶ σχεδὸν τοῦ ᾄσματος ὅλου τὸ κεφάλαιον τοῦτ’ ἐστίν, ἐφ’ ὃ τὰ ἄλλα πάντα ἀναφέρεται, καὶ οὕτως ἔχει· ἐὰν γὰρ ἀπάθεια κατάσχῃ τὴν ψυχήν, τελέως εὐδαιμονήσει.

[103] 26 ζητητέον δέ, τίνος ἕνεκα ὁ
μὲν Ἰακώβ φησιν, ὅτι „πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω“ (Gen. 49, 17), Μωυσῆς δὲ ᾄδει, ὅτι ἵππος καὶ ἀναβάτης κατεποντώθησαν. λεκτέον οὖν ὅτι ὁ μὲν καταποντούμενος ὁ Αἰγύπτιός ἐστι τρόπος, ὅς, κἂν φεύγῃ, ὑπὸ τὸ ὕδωρ τουτέστιν ὑπὸ τὴν φορὰν τῶν παθῶν φεύγει, ὁ δὲ πίπτων ἱππεὺς εἰς τὰ ὀπίσθια οὐκ ἔστι τῶν φιλοπαθῶν· τεκμήριον δέ, ὅτι οὗτος
μέν ἐστιν ἱππεύς, ἐκεῖνος δὲ ἀναβάτης·

[104] ἱππέως μὲν οὖν ἔργον δαμάζειν τὸν ἵππον καὶ ἀφηνιάζοντα ἐπιστομίζειν, ἀναβάτου δὲ φέρεσθαι ᾗ ἂν τὸ ζῷον ἄγῃ· καὶ ἐν θαλάττῃ τοῦ μὲν κυβερνήτου ἔργον ἄγειν τὸ σκάφος καὶ εὐθύνειν καὶ ὀρθοῦν, τοῦ δὲ ἐπιβάτου πάσχειν ὅσα ἂν ἡ ναῦς ὑπομένῃ. παρὸ καὶ ὁ δαμάζων τὰ πάθη ἱππεὺς οὐ καταποντοῦται,
ἀλλὰ ἀποβὰς αὐτῶν τὴν σωτηρίαν περιμένει τοῦ δεσπότου.

[105] παραινεῖ μέντοι ὁ ἱερὸς λόγος ἐν Λευιτικῷ „ἀπὸ τῶν ἑρπετῶν, ἃ πορεύεται ἐπὶ τεσσάρων, ἃ ἔχει σκέλη ἀνώτερον τῶν ποδῶν, ὥστε πηδᾶν ἐν αὐτοῖς“ σιτεῖσθαι (Lev. 11, 21), ὧν ἐστιν ὁ βροῦχος καὶ ὁ ἀττακὸς καὶ ἀκρὶς καὶ τέταρτον ὁ ὀφιομάχης· καὶ δεόντως· εἰ γὰρ ἄτροφον καὶ βλαβερὸν
πρᾶγμα ὀφιώδης ἡδονή, τροφιμώτατον ἂν καὶ σωτήριον γένοιτο ἡ πρὸς ἡδονὴν διαμαχομένη φύσις· αὕτη δὲ ἡ σωφροσύνη ἐστί.

[106] μάχου δὴ καὶ σύ, ὦ διάνοια, πρὸς πᾶν πάθος καὶ διαφερόντως πρὸς ἡδονήν, καὶ γὰρ „φρονιμώτατός ἐστιν ὁ ὄφις πάντων θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησε κύριος ὁ θεός“ (Gen. 3, 1)· τῶν γὰρ πάντων
πανουργότατόν ἐστιν ἡδονή· διὰ τί;

[107] ὅτι πάντα ἡδονῆς δοῦλα καὶ ὁ βίος ὁ τῶν ²⁶²⁷ φαύλων δεσπόζεται ὑφ’ ἡδονῆς· τὰ γοῦν ποιητικὰ αὐτῆς εὑρίσκεται διὰ πανουργίας πάσης, χρυσὸς ἄργυρος δόξα τιμαὶ ἀρχαί, αἱ ὗλαι τῶν p. 86 M. αἰσθητῶν καὶ τέχναι αἱ βάναυσοι καὶ ὅσαι ἄλλαι κατασκευαστικαὶ ἡδονῆς πάνυ ποικίλαι, καὶ ἀδικοῦμεν δι’ ἡδονήν, τὰ δὲ ἀδικήματα οὐκ ἄνευ πανουργίας τῆς ἐσχάτης ἐστίν.

[108] τὴν ὀφιομάχον οὖν γνώμην ἀντίταττε
καὶ κάλλιστον ἀγῶνα τοῦτον διάθλησον καὶ σπούδασον στεφανωθῆναι κατὰ τῆς τοὺς ἄλλους ἅπαντας νικώσης ἡδονῆς καλὸν καὶ εὐκλεᾶ στέφανον, ὃν οὐδεμία πανήγυρις ἀνθρώπων ἐχορήγησεν.

²⁸

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.) — 2 focus

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

[1] 2.1 And the Lord God said, It is not good for man to be alone: let us make him a help meet for him. Why, O prophet, is it not good for man to be alone? Because, says he, it is good, that he who is alone should be alone. But God is alone, and by himself, being one; and there is nothing like unto God. So that, since it is good that he who only has a real existence should be alone (for that which is about itself alone is good), it cannot be good for man to be alone.

[2] But the fact of God being alone one may receive in this sense; that neither before the creation was there anything with God, nor, since the world has been created, is anything placed in the same rank with him; for he is in need of absolutely nothing whatever.

But the better way of understanding this passage is the following: God is alone: a single being: not a combination: a single nature: but each of us, and every other animal in the world, are compound beings: for instance, I myself ammade up of many things, of soul and body. Again, the soul is made up of a rational part and an irrational part: also of the body, there is one part hot, another cold; one heavy, another light; one dry, another moist. But God is not a compound being, nor one which is made up of many parts, but one which has no mixture with anything else;

[3] for whatever could be combined with God must be either superior to him, or inferior to him, or equal to him. But there is nothing equal to God, and nothing superior to him, and nothing is combined with him which is worse than himself; for if it were, he himself would be deteriorated; and if he were to suffer deterioration, he would also become perishable, which it is impious even to imagine. Therefore God exists according to oneness and unity; or we should rather say, that oneness exists according to the one God, for all number is more recent than the world, as is also time. But God is older than the world, and is its Creator.

2.2

But it is not good for any man to be alone. For there are two kinds of men, the one made according to the image of God, the other fashioned out of the earth; for it longs for its own likeness. For the image of God is the antitype of all other things, and every imitation aims at this of which it is the imitation, and is placed in the same class with it. And it is not good for either the man, who was made according to the image of God, to be alone: nor is it any more desirable for the factitious man to be alone, and indeed it is impossible. For the external senses, and the passions, and the vices, and innumerable other things, are combined with and adapted to the mind of this man.

[5] But the second kind of man has a help-meet for him, who, in the first place, is created; For I will make him, says God, a help-meet for him. And, in the second place, is younger than the object to be helped; for, first of all, God created the mind, and subsequently he prepares to make its helper. But all this is spoken allegorically, in accordance with the principles of natural philosophy; for external sensation and the passions of the soul are all younger than the soul, and how they help it we shall see hereafter, but at present we will consider the fact of their being helpers younger than the object helped.

2.3

As, according to the most skilful physicians and natural philosophers, the heart appears to be formed before the rest of the body, after the manner of the foundation of a house or the keel of a ship, and then the rest of the body is built upon it; on which account, even after death, the physicians say, that the heart still quivers, as having been created before the rest of the body, and being destroyed after it; so also does the dominant portion of the soul appear to be older than the whole of the soul, and the irrational part to be younger; the formation of which Moses has not yet mentioned, but he is about to give a sketch of it, how the irrational part of the soul is the external sensation, and the passions which spring from it, especially if the judgments are our own. And this assistant of God is younger, and created, being thus described with perfect propriety.

[7] But now let us see how that part, which was postponed before, acts as an assistant: how does our mind comprehend that such and such a thing is black or white, unless it employs sight as its assistant? and how does it know that the voice of the man who is singing to his harp is sweet, or, on the contrary, out of tune, if it has not the assistance of the faculty of hearing to guide it? And how can it tell that exhalations are fragrant or foul-smelling, unless it makes use of the sense of smell as its ally? How again does it judge of the different flavours, except through the instrumentality of its assistant, taste?

[8] How can it distinguish between what is rough and what is smooth, except by touch? There is also another class of assistants, as I have already said, namely, the passions: for pleasure also is an assistant, co-operating towards the durability of our race, and in like manner concupiscence, and pain, and fear, biting the soul, lead it to treat nothing with indifference. Anger, again, is a defensive weapon, which has been of great service to many people, and so too have the other passions in the same manner. On which account Moses has said, with great felicity, that he was an assistant to himself: for he is in reality an assistant to the mind, as if he were its brother and near kinsman: for the external sensations and the passions are parts of one soul, and are its offspring.

2.4

Now of assistants there are two kinds, the one consisting in the passions and the other in the sensations ....¹ But the prior kind is that of generation, for Moses says, And God proceeded and made all the beasts of the field out of the earth, and all the birds of heaven; and he brought them to Adam to see what he would call them, and whatever Adam called any living soul that became its name. You see here who are our assistants, the beasts of the soul, the passions. For after God had said, I will make him a help-meet for him, Moses adds subsequently, He made the beasts, as if the beasts also were assistants to us.

[10] But these are not, properly speaking, assistants, but are called so only in a catachrestic manner, by a kind of abuse of language, for they are found in reality to be enemies to man. As also in the case of cities, the allies turn out at times to be traitors and deserters; and in the case of friendship, flatterers are found to be enemies instead of companions; and Moses here speaks of the heaven and the field synonymously, describing the mind in this allegorical manner; for the mind, like the field, has innumerable periods of rising and budding forth; and, like the heaven, has brilliant, and divine, and happy characteristics of nature.

[11] But the passions he compares to beasts and birds, because they injure the mind, being untamed and wild, and because, after the manner of birds, they descend upon the intellect; for their onset is swift and difficult to withstand; and the word besides, as attached to he made, is not superfluous. Why so? because he has previously said, that the beasts were formed before the creation of man, and he shows it in the following words, which are an account of what was done on the sixth day. And God said, Let the earth bring forth living creatures after their kind, four-footed animals, and creeping things, and wild beasts.

[12] Why, then, is it that he makes other animals now, not being content with those already existing? now this must be stated according to the principles of moral philosophy. The species of evil are abundant in created man, so that the most evil things are continually produced in him; and this other thing must be affirmed on principles of natural philosophy. First of all, in the six days he created the different kinds of passions, and the ideas, but now, in addition to them, he is creating the species.

[13] On which account Moses says, And besides he made ... and that what had been previously created were genera is plain from what he says, Let the earth bring forth living souls, not according to species but according to genus. And this is found to be the course taken by God in all cases; for before making the species he completes the genera, as he did in the case of man: for having first modelled the generic man, in whom they say that the male and female sexes are contained, he afterwards created the specific man Adam.

2.5

This therefore he denominated the species of assistants, but the other part of the creation, the description, that is, of the formation of the external sensations, was postponed till he began to form the woman; and having put off this he then gives an account of the distribution of names; and this is an explanation, partly figurative and partly literal, which is worthy of our admiration. It is literal, inasmuch as the Lawgiver has attributed the imposition of names to the first-born man;

[15] for those also among the Greeks, who study philosophy, say that they were wise men who first gave names to things: but Moses speaks more correctly in the first place, because he attributes this giving of names, not to some of those men who lived in early times, but to the first man who was created upon the earth; so that, just as he himself was created to be the beginning of creation to all other animals, he might also be considered the beginning of conversation and language: for if there were no such things as names there could be no such thing as language: and, secondly, because, if many different persons gave names, they must have been different and devoid of all connexion, since different persons would have given different names: but if only one person did so, the name given by one was sure to be adapted to the thing: and the same name was likely to be a token to every one of the existing things signified by it.

2.6

But the moral meaning of this passage is as follows:—We often use the expression τί instead of διὰ τί; (why?) as when we say, why ( τί) have you washed yourself? why ( τί) are you walking? why ( τί) are you conversing? for in all these cases τί is used instead of διὰ τί; when therefore Moses says, to see what he would call them, you must understand him as if he had said διὰ τί (why), instead of τί (what): and the mind will invite and embrace each of these meanings. Is it then only for the sake of what is necessary that the mortal race is of necessity implicated in passions and vices? or is it also on account of that which is immoderate and superfluous? And again, is it because of the requirements of the earth-born man, or because the mind judges them to be most excellent and admirable things;

[17] as for instance, is it necessary for every created thing to enjoy pleasure? But the bad man flies to pleasure as to a perfect good, but the good man seeks it only as a necessary; for without pleasure nothing whatever is done among the human race. Again, the bad man considers the acquisition of riches as the most perfect good possible; but the good man looks upon riches only as a necessary and useful thing.

[18] Very naturally, therefore, God desires to see and to learn how the mind denominates and appreciates each of these things, whether it looks upon them as good, or as things indifferent, or as evil in themselves, but nevertheless in some respects necessary. On which account, thinking that everything which he invited towards himself, and embraced as a living soul, was of equal value and importance with the soul, this became the name, not only of the thing which was thus invited, but also of him who invited it: as for instance, if the man embraced pleasure, he was called a man devoted to pleasure; if he embraced appetite, he was called a man of appetite; if he invited intemperance, he himself also acquired the name of intemperate; if he admitted cowardice, he was called cowardly; and so on in the case of the other passions. For as he who has any distinctive qualities according to the virtues, is called from that virtue with which he is especially endowed, prudent, or temperate, or just, or courageous, as the case may be; so too in respect of the vices, a man is called unjust, or foolish, or unmanly, when he has invited and embraced these habits of mind and conduct.

2.7

And God cast a deep trance upon Adam, and sent him to sleep; and he took one of his ribs, and so on. The literal statement conveyed in these words is a fabulous one; for how can any one believe that a woman was made of a rib of a man, or, in short, that any human being was made out of another? And what hindered God, as he had made man out of the earth, from making woman in the same manner? For the Creator was the same, and the material was almost interminable, from which every distinctive quality whatever was made. And why, when there were so many parts of a man, did not God make the woman out of some other part rather than out of one of his ribs? Again, of which rib did he make her? And this question would hold even if we were to say, that he had only spoken of two ribs; but in truth he has not specified their number. Was it then the right rib, or the left rib?

[20] Again, if he filled up the place of the other with flesh, was not the one which he left also made of flesh? and indeed our ribs are like sisters, and akin in all their parts, and they consist of flesh. What then are we to say?

[21] ordinary custom calls the ribs the strength of a man; for we say that a man has ribs, which is equivalent to saying that he has vigour; and we say that a wrestler is a man with strong ribs, when we mean to express that he is strong: and we say that a harpplayer has ribs, instead of saying that he has energy and power in his singing.

[22] Now that this has been premised we must also say, that the mind, while naked and free from the entanglement of the body (for our present discussion is about the mind, while it is as yet entangled in nothing) has many powers, namely, the possessive power, the progenitive power, the power of the soul, the power of reason, the power of comprehension, and part of others innumerable both in their genus and species. Now the possessive power is common to it with other inanimate things, with stocks and stones, and it is shared by the things in us, which are like stones, namely, by our bones. And natural power extends also over plants: and there are parts in us which have some resemblance to plants, namely, our nails and our hair:

[23] and nature is a habit already put in motion, but the soul is a habit which has taken to itself, in addition, imagination and impetuosity; and this power also is possessed by man in common with the irrational animals; and our mind has something analogous to the soul of an irrational animal. • Again, the power of comprehension is a peculiar property of the mind; and the reasoning power is perhaps common to the more divine natures, but is especially the property of the mortal nature of man: and this is a twofold power, one kind being that in accordance with which we are rational creatures, partaking of mind; and the other kind being that faculty by which we converse.

[24] There is also another power in the soul akin to these, the power of sensation, of which we are now speaking; for Moses is describing nothing else on this occasion except the formation of the external sense, according to energy and according to reason. 2.8 For immediately after the creation of the mind it was necessary that the external sense should be created, as an assistant and ally of the mind; therefore God having entirely perfected the first, proceeded to make the second, both in rank and power, being a certain created form, an external sense according to energy, created for the perfection and completion of the whole soul, and for the proper comprehension of such subject matter as might be brought before it.

[25] How then was this second thing created? As Moses himself says in a subsequent passage, when the mind was gone to sleep: for, in real fact, the external sense then comes forward when the mind is asleep. And again, when the mind is awake the outward sense is extinguished; and the proof of this is, that when we desire to form an accurate conception of anything, we retreat to a desert place, we shut our eyes, we stop up our ears, we discard the exercise of our senses; and so, when the mind rises up again and awakens, the outward sense is put an end to.

[26] Let us now consider another point, namely, how the mind goes to sleep: for when the outward sense is awakened and has become excited, when the sight beholds any works of painting or of sculpture beautifully wrought, is not the mind then without anything on which to exercise its functions, contemplating nothing which is a proper subject for the intellect? What more? When the faculty of hearing is attending to some melodious combination of sound, can the mind turn itself to the contemplation of its proper objects? by no means. And it is much more destitute of occupation, when taste rises up and eagerly devotes itself to the pleasures of the belly;

[27] on which account Moses, being alarmed lest some day or other the mind might not merely go to sleep, but might become absolutely dead, says in another place, And it shall be to you a peg in your girdle; and it shall be, that when you sit down you shall dig in it, and, heaping up earth, shall cover your shame.² Speaking symbolically, and giving the name of peg to reason which digs up secret affairs;

[28] and he bids him to bear it upon the affection with which he ought to be girded, and not to allow it to slacken and become loosened; and this must be done when the mind, departing from the intense consideration of objects perceptible by the intellect, is brought down to the passions, and sits down, yielding to, and being guided by, the necessities of the body:

[29] and this is the case when the mind, being absorbed in luxurious associations, forgets itself, being subdued by the things which conduct it to pleasure, and so we become enslaved, and yield ourselves up to unconcealed impurity. But if reason be able to purify the passion, then neither when we drink do we become intoxicated, nor when we eat do we become indolent through satiety, but we feast soberly without indulging in folly.

[30] Therefore, the awakening of the outward senses is the sleep of the mind; and the awakening of the mind is the discharge of the outward senses from all occupation. Just as when the sun arises the brightness of all the rest of the stars becomes invisible; but when the sun sets, they are seen. And so, like the sun, the mind, when it is awakened, overshadows the outward senses, but when it goes to sleep it permits them to shine.

2.9

After this preface we must now proceed to explain the words: The Lord God, says Moses, cast a deep trance upon Adam, and sent him to sleep. He speaks here with great correctness, for a trance and perversion of the mind is its sleep. And the mind is rendered beside itself when it ceases to be occupied about the things perceptible only by the intellect which present themselves to it. And when it is not energizing with respect to them it is asleep. And the expression, it is in a trance, is very well employed, as it means that it is perverted and changed, not by itself, but by God, who presents to it, and brings before it, and sends upon it the change which occurs to it.

[32] For the case is this:—if it were in my own power to be changed, then whenever I chose I should exercise this power, and whenever I did not choose I should continue as I am, without any change. But now change attacks me from an opposite direction, and very often when I am desirous to turn my intellect to some fitting subject, I am swallowed up by an influx contrary to what is fitting: and on the other hand, when I conceive an idea respecting something unseemly, I discard it by means of pleasant notions while God by his own grace pours into my soul a sweet stream instead of the salt flood.

[33] It is necessary therefore, that every created thing should at times be changed. For this is a property of every created thing, just as it is an attribute of God to be unchangeable. But of these beings who have been changed, some remain in their altered state till their final and complete destruction, though others are only exposed to the ordinary vicissitudes of human nature; and they are immediately preserved.

[34] On which account Moses says that God will not suffer the destroyer to enter into your houses to smite them.³ For he does permit the destroyer (and change is the destruction of the soul) to enter into the soul, in order to exhibit the peculiar characteristic of the created being. But God will not permit the offspring of the seeing Israel to be changed in such a manner as to be stricken down by the change; but he will compel it to emerge and rise up again like one who rises up from the deep, and so he will cause it to be saved.

2.10

He took one of his ribs. He took one of the many powers of the mind, namely, that power which dwells in the outward senses. And when he uses the expression, He took, we are not to understand it as if he had said, He took away, but rather as equivalent to He counted, He examined; as he says in another place, Take the chief of the spoils of the captivity.⁴ What, then, is it which he wishes to show?

[36] Sensation is spoken of in a twofold manner; —the one kind being according to habit, which exists even when we are asleep, and the other being according to energy. Now, in the former kind, the one according to habit, there is no use: for we do not comprehend any one of the objects presented to our view by its means. But there is use in the second, in that which exists according to energy; for it is by means of this that we arrive at a comprehension of the objects perceptible by the outward senses.

[37] Accordingly, God, having created the former kind of sensation, that existing according to habit, when he was creating the mind (for he was furnishing that with many faculties in a state of rest), desires now to complete the other kind which exists according to energy. And this one according to energy is perfected when the one which exists according to habit is put in motion, and extended as far as the flesh and the organs of sense. For as nature is perfected when the seed is put in motion, so, also, energy is perfected when the habit is put in motion.

2.11

And he filled the space with flesh instead of it. That is to say, he filled up that external sense which exists according to habit, leading it on to energy and extending it as far as the flesh and the whole outward and visible surface of the body. In reference to which Moses adds that he built it up into a woman: showing by this expression that woman is the most natural and felicitously given name for the external sense. For as the man is seen in action, and the woman in being the subject of action, so also is the mind seen in action, and the external sense, like the woman, is discerned by suffering or being the subject of action.

[39] And it is easy to learn this from the way in which it is affected in practise. Thus the sight is affected by these objects of sight which put it in motion, such as white and black, and the other colours. Again, hearing is affected by sounds, and taste is disposed in such or such a way by flavours; the sense of smell by scents; and that of touch by hardness or softness. And, on the other hand all the outward senses are in a state of tranquillity until each is approached from without by that which is to put it in motion.

2.12

And he brought her to Adam. And Adam said, This is now bone of my bone, and flesh of my flesh. God leads the external sense, existing according to energy, to the mind; knowing that its motion and apprehension must turn back to the mind. But the mind, perceiving the power which it previously had (and which, while it was existing according to habit was in a state of tranquillity), now have to become a complete operation and energy, and to be in a state of motion, marvels at it, and utters an exclamation, saying that it is not unconnected with it, but very closely akin to it.

[41] For Adam says, This now is bone of my bone; that is to say, This is power of my power; for bone is here to be understood as a symbol of strength and power. And it is, he adds, suffering of my sufferings; that is, it is flesh of my flesh. For every thing which the external sense suffers, it endures not without the support of the mind; for the mind is its fountain, and the foundation on which it is supported.

[42] It is also worth while to consider why Adam added the word now, for he says, This now is bone of my bone. The explanation is, external sensation exists now, having its existence solely with reference to the present moment. For the mind touches three separate points of time; for it perceives present circumstances, and it remembers past events, and it anticipates the future.

[43] But the external sensations have neither any anticipation of future events, nor are they subject to any feeling resembling expectation or hope, nor have they any recollection of past circumstances; but are by nature capable only of being affected by that which moves them at the moment, and is actually present. As, for example, the eye is made white by a white appearance presented to it at the moment, but it is not affected in any manner by that which is not present to it. But the mind is agitated also by that which is not actually present, but which may be past; in which case it is affected by its recollection of it; or it may be future, in which case it is, indeed, the influence of hope and expectation.

2.13

And she shall be called woman. This is equivalent to saying, On this account the outward sensation shall be called woman, because it is derived from man who sets it in motion. He says she; why, then, is the expression she used? Why, because there is also another kind of outward sensation, not derived from the mind, but having been created at the same moment with it. For there are, as I have said before, two different kinds of outward sensation; the one kind existing according to habit, and the other according to energy.

[45] Now, the kind existing according to habit is not derived from the man, that is to say from the mind, but is created at the same time with him. For the mind, as I have already shown, when it was created was created with many faculties and habits; namely, with the faculty and habit of reasoning, and of existing, and of promoting what is like itself, as also with that of receiving impressions from the outward senses. But the outward sensation, which exists according to energy, is derived from the mind. For it is extended from the outward sensation which exists in it according to habit, so as to become the same outward sense according to energy. So that this second kind of outward sense is derived from the mind, and exists according to motion.

[46] And he is but a foolish person who thinks that any thing is in true reality made out of the mind, or out of itself. Do you not see that even in the case of Rachel (that is to say of outward sensation) sitting upon the images, while she thought that her motions came from the mind, he who saw her reproved her. For she says, Give me my children, and if you give them not to me I shall die.⁵ And he replied: Because, O mistaken woman, the mind is not the cause of any thing, but he which existed before the mind; namely God. On which account he adds: Am I equal to God who has deprived you of the fruit of your womb?

[47] But that it is God who creates men, he will testify in the case of Leah, when he says, But the Lord, when he saw that Leah was hated, opened her womb. But Rachel was barren.⁶ But it is the especial property of man to open the womb. Now naturally virtue is hated by men. On which account God has honoured it, and gives the honour of bearing the first child to her who is hated.

[48] And in another passage he says: But if a man has two wives, one of them being loved and one of them being hated, and if they bear him children, and if the first-born son be the child of her who is hated; he will not be able to give the honours of the birthright to the child of the wife whom he loves, overlooking the first-born son the child of her who is hated.⁷ For the productions of virtue which is hated, are the first and the most perfect, but those of pleasure, which is loved, are the last.

2.14

On this account a man will leave his father and his mother and will cleave to his wife; and they two shall become one flesh. On account of the external sensation, the mind, when it has become enslaved to it, shall leave both its father, the God of the universe, and the mother of all things, namely, the virtue and wisdom of God, and cleaves to and becomes united to the external sensations, and is dissolved into external sensation, so that the two become one flesh and one passion.

[50] And here you must observe that it is not the woman who cleaves to the man, but on the contrary, the man who cleaves to the woman; that is to say, the mind cleaves to the external sensations. For when that which is the better, namely, the mind, is united to that which is the worse, namely, the external sensation, it is then dissolved into the nature offlesh, which is worse, and into outward sensation, which is the cause of the passions. But when that which is the inferior, namely, the outward sensation, follows the better part, that is the mind, then there will no longer be flesh, but both will become one, namely, mind. And this is a thing of such a nature that it prefers the affections to piety.

[51] There is also another being called by an opposite name, Levi; he who says to his father and mother: He saw you not, and he did not recognize his brethren, and repudiated his children.⁸ This man leaves his father and mother; that is to say, his mind and the material of his body, in order to have as his inheritance the one God; For the Lord himself is his inheritance.⁹

[52] And, indeed, suffering is the inheritance of him who is fond of suffering; but the inheritance of Levi is God. Do you not see that he bids him on the tenth day of the month bring two goats as his share, one lot for the Lord and one lot for the scape-goat.¹⁰ For the sufferings inflicted on the scape goat are in real truth the lot of him who is fond of suffering.

2.15

And they were both naked, both Adam and his wife, and they were not ashamed; but the serpent was the most subtle of all the beasts that were upon the earth, which the Lord God had made:¹¹—the mind is naked, which is clothed neither with vice nor with virtue, but which is really stripped of both: just as the soul of an infant child, which has no share in either virtue or vice, is stripped of all coverings, and is completely naked: for these things are the coverings of the soul, by which it is enveloped and concealed, good being the garment of the virtuous soul, and evil the robe of the wicked soul.

[54] And the soul is made naked in these ways. Once, when it is in an unchangeable state, and is entirely free from all vices, and has discarded and laid aside the covering of all the passions. With reference to this Moses also pitches his tabernacle outside of the camp, a long way from the camp, and it was called the tabernacle of testimony.¹²

[55] And this has some such meaning as this: the soul which loves God, having put off the body and the affections which are dear to it, and having fled a long way from them, chooses a foundation and a sure ground for its abode, and a lasting settlement in the perfect doctrines of virtue; on which account testimony is borne to it by God, that it loves what is good, for it was called the tabernacle of testimony, says Moses, and he has passed over in silence the giverof the name, in order that the soul, being excited, might consider who it is who thus beareth witness to the dispositions which love virtue.

[56] On this account the high priest will not come into the holy of holies clad in a garment reaching to the feet;¹³ but having put off the robe of opinion and vain fancy of the soul, and having left that for those who love the things which are without, and who honour opinion in preference to truth, will come forward naked, without colours or any sounds, to make an offering of the blood of the soul, and to sacrifice the whole mind to God the Saviour and Benefactor;

[57] and certainly Nadab and Abihu,¹⁴ who came near to God, and left this mortal life and received a share of immortal life, are seen to be naked, that is, free from all new and mortal opinion; for they would not have carried it in their garments and borne it about, if they had not been naked, having broken to pieces every bond of passion and of corporeal necessity, in order that their nakedness and absence of corporeality might not be adulterated by the accession of atheistical reasonings; for it may not be permitted to all men to behold the secret mysteries of God, but only to those who are able to cover them up and guard them;

[58] on which account Mishael and his partisans concealed them not in their own garments, but in those of Nadab and Abihu, who had been burnt with fire and taken upwards; for having stripped off all the garments that covered them, they brought their nakedness before God, and left their tunics about Mishael. But clothes belong to the irrational part of the animal, which overshadow the rational part. Abraham also was naked when he heard,

[59] Come forth out of thy land and from thy kindred;¹⁵ and as for Isaac, he indeed was not stripped, but was at all times naked and incorporeal; for a commandment was given to him not to go down into Egypt,¹⁶ that is to say, into the body. Jacob also was fond of the nakedness of the soul, for his smoothness is nakedness, for Esau was a hairy man, but Jacob, says Moses, was a smooth man,¹⁷ on which account he was also the husband of Leah.

2.16

This is the most excellent nakedness, but the other nakedness is of a contrary nature, being a change which involves a deprivation of virtue, when the soul becomes foolish and goes astray. Such was the folly of Noah when he was naked, when he drank wine.¹⁸ But thanks be to God, that this change and this stripping naked of the mind according to the deprivation of virtue, did not extend as far as external things, but remained in the house; for Moses says, that he was stripped naked in his house: for even if a wise man does commit folly, he still does not run to ruin like a bad man; for the evil of the one is spread abroad, but that of the other is kept within bounds, and therefore he becomes sober again, that is to say, he repents, and as it were recovers from his disease.

[61] But let us now more accurately examine the statement, that the stripping of him naked took place in his house. When the soul, being changed, only conceives some evil thing and does not put it in execution, so as to accomplish it in deed, then the sin is only in the private domain and abode of the soul. But if, in addition to thinking some wickedness it proceeds also to accomplish it and carry it into execution, then the wickedness is diffused over the parts beyond his house:

[62] and on this account he curses Canaan also, because he related the change of his soul abroad, that is to say, he extended it into the parts out of doors, and gave it notoriety, adding to his evil intention an evil consummation by means of his actions: but Shem and Japhet are praised, because they did not attack his soul, but rather concealed its deterioration.

[63] On this account also the prayers and vows of the soul are invalidated when they are made in the house of one’s father or one’s husband,¹⁹ while the reasoning powers are in a state of quiescence, and do not attack the alteration which has taken place in the soul, but conceal the delinquency; for then also the master of all things will purify it: but he hears the prayer of the widow and of her who is divorced without revoking it; for whatever, says he, she has vowed against her own soul shall abide to her, and very reasonably; for if, after she has been put away, she has advanced as far as the parts out of the house, so that notonly is her place changed, but that she also sins in respect of deeds that she has perfected, she remains incurable, having no communion of conversation with her husband, and being deprived also of the advocacy and consolation of her father.

[64] The third description of stripping naked is the middle one, according to which the mind is destitute of reason, having no share in either virtue or vice; and it is with reference to this kind of nakedness which an infant also is partaker of, that the expression is used which says, And the two were naked, both Adam and his wife; and the meaning of it is this, neither did their intellect understand, nor did their outward senses perceive this nakedness; but the former was devoid of all power of understanding, and naked; and the latter was destitute of all perception.

2.17

And the expression, they were not ashamed, we will examine hereafter: for there are three ideas brought forward in this passage. Shamelessness, modesty, and a state of indifference, in which one is neither shameless nor modest. Now shamelessness is the property of a worthless person, and modesty the characteristic of a virtuous one; but the state of being neither modest nor shameless, is a sign of a person who is void of comprehension, and who does not act from any settled opinion; and it is of such a one that we are now speaking: for he who has not yet acquired any comprehension of good or evil, is not able to be either shameless or modest,

[66] therefore the examples of shamelessness are all the unseemly pieces of conduct, when the mind reveals disgraceful things, while it ought rather to cover them in the shade, instead of which it boasts of and glories in them. It is said also in the case of Miriam, when she was speaking against Moses, If her father had spit in her face, ought she not to keep herself retired for seven days?²⁰

[67] For the external sense, being really shameless and impudent, though considered as nothing by God the father, in comparison of him who was faithful in all his house, to whom God himself united the Ethiopian woman, that is to say, unchangeable and well-satisfied opinion, dared to speak against Moses and to accuse him, for the very actions for which he deserved to be praised; for this is his greatest praise, that he received the Ethiopian woman, the unchangeable nature, tried in the fire and found honest; for as in the eye, the part which sees is black, so also the part of the soul which sees is what is meant by the Ethiopian woman.

[68] Why then, as there are many works of wickedness, does he mention one only, namely, that which is conversant about what is shameful, saying, they were not ashamed: but were they not doing wrong, or were they not sinning, or were they not acting indecorously? But the cause is at hand. No, by the only true God, I think nothing so shameful as to suppose that I comprehend with my intellect, or perceive by my outward sense.

[69] Is my mind the cause of my comprehending? How so? for does it even comprehend itself, and know what it is, or how it came to exist? And are the outward senses the cause of man’s perceiving anything? How can it be said to be so, when it is neither understood by itself nor by the mind? Do you not see, that he who fancies that he comprehends is often found to be foolish in his acts of covetousness, in his drunkenness, in his deeds of folly? Where then is his intellectual capacity shown in these actions? Again, is not the outward sensation often deprived of the power of exercising itself? Are there not times when seeing we do not see, and hearing we do not hear, when the mind has its attention ever so little drawn off to some other object of the intellect, and is applied to the consideration of that?

[70] As long as they are both naked, the mind naked of its power of exciting the intellect, and the outward sense of its power of sensation, they have nothing disgraceful in them; but the moment that they begin to display any comprehension, they become masked in shame and insolence: for they will often be found behaving with simplicity and folly rather than with any sound knowledge, and this not only in particular acts of covetousness, or spleen, or folly, but also in the general conduct of life: for when the outward sense has the dominion the mind is enslaved, giving its attention to no one proper object of its intellect, and when the mind is predominant, the untoward sense is seen to be without employment, having no comprehension of any proper object for its own exercise.

2.18

Now the serpent was the most subtle ofall the beasts which are upon the earth, which the Lord God made.²¹ Two things having been previously created, that is, mind and outward sense, and these also having been stripped naked in the manner which has already been shown, it follows of necessity that pleasure, which brings these two together, must be the third, for the purpose of facilitating the comprehension of the objects of intellect and of outward sense: for neither could the mind, without the outward sense, be able to comprehend the nature of any animal or of any plant, or of a stone or of a piece of wood, or, in short, of any substance whatever; nor could the outward sense exercise its proper faculties without the mind.

[72] Since, therefore, it was necessary for both these things to come together for the due comprehension of these objects, what was it which brought them together except a third something which acted as a bond between them, the two first representing love and desire, and pleasure not obtaining the dominion and mastery, which pleasure Moses here speaks of symbolically, under the emblem of the serpent.

[73] God, who created all the animals on the earth, arranged this order very admirably, for he placed the mind first, that is to say, man, for the mind is the most important part in man; then outward sense, that is the woman; and then proceeding in regular order he came to the third, pleasure. But the powers of these three, and their ages, are different only in the night, for in point of time they are equal; for the soul brings forward everything at the same moment with itself: but some things it brings forward in their actuality, and others in their power of existing, even if they have not yet arrived at the end.

[74] And pleasure has been represented under the form of the serpent, for this reason, as the motion of the serpent is full of many windings and varied, so also is the motion of pleasure. At first it folds itself round a man in five ways, for the pleasures consist both in seeing, and in hearing, and in taste, and in smell, and in touch. But the most vehement and intense are those which arise from connection with woman, through which the generation of similar beings is appointed by nature to be effected.

[75] And yet this is not the only reason why we say that pleasure is various in appearance, namely, because it folds itself around all the divisions of the irrational part of the soul, but because it also folds itself with many windings around each separate part. For instance, the pleasures derived from sight are various, there is all the pleasure which arises from the contemplation of pictures or statues; and all other works which are made by art delight the sight. So also do the different stages through which plants go while budding and flowering and bearing fruit; and likewise the diversified beauty of the different animals. In the same manner the flute gives pleasure to the sense of hearing, as does the harp, and every kind of instrument, and the harmonious voices of the irrational animals, of swallows, of nightingales; and likewise the melody of such rational beings as nature has made musical, the tuneful voice of the harp-players, and of those who represent comedy, or tragedy, or any other histrionic performance.

2.19

Why need we enlarge on the pleasures of the belly? For we may almost say that there are as many varieties of pleasure as there are of gentle flavours which are presented to the belly, and which excite the outward sense. Was it not then, with great propriety that pleasure, which is derived from many varied sources, was presented to an animal endowed with varied faculties?

[77] On this account, too, that part in us which is analogous to the people, and which acts the part of a multitude, when it seeks the houses in Egypt,²² that is to say, in its corporeal habitation, becomes entangled in pleasures which bring on death; not that death which is a separation of soul and body, but that which is the destruction of the soul by vice. For Moses says, And the Lord God sent among the people deadly serpents, and they bit the people, and a great multitude of the children of Israel died.²³ For in real truth there is nothing which so much bringeth death upon the soul as an immoderate indulgence in pleasures.

[78] And that which perishes is not the dominant portion in us but the subject one, that which acts the part of the multitude; and it receives death up to this point, namely, until it turns to repentance, and confesses its sin, for the Israelites, coming to Moses, say, We have sinned in that we have spoken against the Lord and against you; pray, therefore, for us to the Lord, and let him take away the serpents from us. It is well put here, not we have sinned because we have spoken against the Lord, but because we were inclined to sin we have spoken against the Lord, for when the mind sins and departs from virtue, it blames divine things, imputing its own sins to God.

2.20

How, then, can there be any remedy for this evil? When another serpent is created, the enemy of the serpent which came to Eve, namely, the word of temperance: for temperance is opposite to pleasure, which is a varied evil, being a varied virtue, and one ready to repel its enemy pleasure. Accordingly, God commands Moses to make the serpent according to temperance; and he says, Make thyself a serpent, and set it up for a sign. Do you see that Moses makes this serpent for no one else but for himself? for God commands him, Make it for thyself, in order that you may know that temperance is not the gift of every one, but only of that man who loves God.

[80] And we must consider why Moses makes a brazen serpent, when no command was given to him respecting the material of which it was to be formed. May it not have been for this reason? In the first place, the graces of God are immaterial, being themselves only ideas, and destitute of any distinctive quality; but the graces of mortal men are only beheld in connection with matter. In the second place, not only does Moses love the incorporeal virtues, but our own souls, not being able to put off their bodies, do likewise aim at corporeal virtue,

[81] and reason, in accordance with temperance, is likened to the strong and solid substance of brass, inasmuch as it is form and not easily cut through. And perhaps brass may also have been selected inasmuch as temperance in the man who loves God is a most honourable thing, and like gold; though it has only a secondary place in a man who has received wisdom and improved in it. And whomsoever the one serpent bites, if he looks upon the brazen serpent shall live: in which Moses speaks truly, for if the mind that has been bitten by pleasure, that is by the serpent which was sent to Eve, shall have strength to behold the beauty of temperance, that is to say, the serpent made by Moses in a manner affecting the soul, and to behold God himself through the medium of the serpent, it shall live. Only let it see and contemplate it intellectually.

2.21

Do you not see that wisdom when dominant, which is Sarah, says, For whosoever shall hear it shall rejoice with me.²⁴ But suppose that any were able to hear that virtue has brought forth happiness, namely, Isaac, immediately he will sing a congratulatory hymn. As, therefore, it can only be one who has heard the news that can sympathise in one’s joy, so also it can only be he who has clearlyseen temperance and God, who is safe from death.

[83] But many souls that have been in love with perseverance and temperance, when removed to a distance from the passions, have nevertheless withstood the power of God, and have undergone a change for the worse, while their Master has made a display of himself and of the work of creation; of himself, that he is always immovable, and of the work of creation, that it vibrates as if in a scale, and inclines opposite ways at different times.

[84] For Moses speaks to the Israelites of God, Who led ye then through that great and terrible wilderness, where there were biting serpents, and scorpions, and thirst; where there was no water? who brought forth for thee out of the hard rock a fountain of water? who fed thee with manna in the desert, which thy fathers knew not?²⁵ Do you not see that not only did the soul, while longing for the passions which prevailed in Egypt, fall under the power of the serpents, but that, also, while it was in the wilderness, it was bitten by pleasure, that affection of varied and serpent-like appearance? And the work of pleasure has received a most appropriate name, for it is called a biting.

[85] Moreover, not only they who were in the desert were bitten by serpents, but also they who were scattered abroad, for I, also, often having left the men who were my kinsmen and my friends, and my country, and having gone into the desert in order that I might perceive some of those things which are worthy of being beheld, have profited nothing. But my mind, being separated from me, or being bitten by passion, has withdrawn towards the things opposite to them. And there are times when in the midst of a multitude composed of infinite numbers of men, I can bring my mind into solitude, God having scattered for me the crowd which perplexes my soul, and having taught me that it is not the difference of place that is the cause of good and devil, but rather God, who moves and drives this vehicle of the soul wherever he pleases.

[86] Moreover, the soul falls in with a scorpion, that is to say, with dispersion in the wilderness; and the thirst, which is that of the passions, seizes on it until God sends forth upon it the stream of his own accurate wisdom, and causes the changed soul to drink of unchangeable health; for the abrupt rock is the wisdom of God, which being both sublime and the first of things he quarried out of his own powers, and of it he gives drink to the souls that love God; and they, when they have drunk, are also filled with the most universal manna; for manna is called something which is the primary genus of every thing. But the most universal of all things is God; and in the second place the word of God. But other things have an existence only in word, but in deed they are at times equivalent to that which has no existence.

2.22

See now the difference between him who turns to sin in the desert and him who sins in Egypt. For the one is bitten by serpents which cause death, that is to say by insatiable pleasures which inflict death; but the other, he who meditates in the wilderness, is only bitten by pleasure and driven astray, but is not killed. And the one, indeed, is healed by temperance, which is the brazen serpent which was made by the wise Moses; but the other is supplied by God with a most beautiful draught to drink, namely, wisdom, from the fountain which He himself has brought forth out of his own wisdom.

[88] Nor, indeed, does the pleasure which is in the form of a serpent, abstain from attacking that most sincere lover of God, Moses, for we read as follows; If, therefore, they will not obey me, nor listen to my voice—for they will say, God has not been seen by you—what shall I say to them? And the Lord said unto Moses, What is that which is in thy hand? And he said, A rod. And God said, Cast it on the ground. And he cast it on the ground, and it became a serpent, and Moses fled from it. And the Lord said unto Moses, Stretch forth thy hand, and take hold of it by the tail. And having stretched forth his hand, he took hold of it by the tail, and it became a rod in his hand. And the Lord said unto him, That they may believe thee.²⁶

[89] How can any one believe God? If he has learnt that all other things are changed, but that he alone is unchangeable. Therefore, God asks of the wise Moses what there is in the practical life of his soul; for the hand is thesymbol of action. And he answers, Instruction, which he calls a rod. On which account Jacob the supplanter of the passions, says, For in my staff did I pass over this Jordan.²⁷ But Jordan being interpreted means descent. And of the lower, and earthly, and perishable nature, vice and passion are component parts; and the mind of the ascetic passes over them in the course of its education. For it is too low a notion to explain his saying literally; as if it meant that he crossed the river, holding his staff in his hand.

2.23

Well, therefore, does the God-loving Moses answer. For truly the actions of the virtuous man are supported by education as by a rod, tranquillizing the disturbances and agitations of the mind. This rod, when cast away, becomes a serpent. Very appropriately. For if the soul casts away instruction, it becomes fond of pleasure instead of being fond of virtue. On which account Moses fled from it, for the man who is fond of virtue does flee from passion and from pleasure.

[91] But God did not praise his flight. For it is fitting, indeed, for your mind, before you are made perfect, to meditate flight and escape from the passions; but Moses, that perfect man, ought rather to persevere in his war against them, and to resist them, and to strive against them, otherwise they, relying on their freedom from danger and on their power, will ascend up I to the citadel of the soul, and take it by storm, and will plunder it entirely, like a tyrant.

[92] On which account God commanded Moses to take hold of it by the tail, that is to say, let not the hostile and untameable spirit of pleasure terrify you, but with all your power take hold of it, and seize it firmly, and master it. For it will again become a rod instead of a serpent, that is to say, instead of pleasure it will become instruction in your hand;

[93] but it will be in your hand, that is in the action of a wise man, which, indeed, is true. But it is impossible to take hold of and to master pleasure, unless the hand be first stretched out, that is to say, unless the soul confesses that all actions and all progress is derived from God; and attributes nothing to himself. Accordingly he, when he saw this serpent, decided to flee from it? But he prepared another principle, that of temperance, which is the brazen serpent: that whosoever was bitten by pleasure, when he looked on temperance, might live a real life.

2.24

Such a serpent Jacob boasts that Dan is, and he speaks thus: Dan will judge his people, as one of the tribes of Israel:²⁸ and again, Let Dan be a serpent in the path, sitting upon the road, biting the heel of the horse, and the rider shall fall backwards, waiting the salvation of the Lord.²⁹ The fifth son of Leah is Issachar, the legitimate son of Jacob; but if the two sons of Zilpah are counted he is the seventh; but the fifth son of Jacob is Dan, the son of Billah, the handmaid of Rachel; and the cause of this we will investigate in the proper place, but concerning Dan we must examine further now.

[95] The soul produces two kinds, the one divine and the other perishable; that which is the better kind it has already conceived, and ends in it; for when the soul was able to confess to God and to yield everything to him, it was not after that capable of receiving any more valuable possession; on this account she ceased to bring forth, after she had borne Judah, the emblem of the disposition of confessing—

[96] and now she begins to form the mortal race—now the mortal race subsists by imbibing; for, like a foundation, the sense of taste is the cause of the duration of animals; but the name Billah, being interpreted, means imbibing. From her was born Dan, which name being interpreted means judgment, for this kind distinguishes between and separates immortal from mortal things, therefore he prays that he may become a workman of temperance. But he will not pray for Judah, for Judah already has the capacity of praying to and pleasing God:

[97] Therefore let Dan, says he, be a serpent in the path.—One path is the soul. For as in the roads one may behold a great variety of living beings, inanimate and animate, irrational and rational, good and bad, slaves and free, young and old, male and female, strangers and natural citizens, sick and healthy, mutilated and perfect; so also in the soul there are motions inanimate, and imperfect, and diseased, and slavish, and female, and innumerable others of the class of evils; and on the other hand, there are motions which are living, and perfect, and masculine, and free, and healthy, and ripe, and virtuous, and genuine, and really legitimate.

[98] Let then the principle of temperance be a serpent in the soul, which makes its advance through all the circumstances of life, and let it sit in the path. But what is the meaning of this expression?—The field of virtue is not trodden down; for they are few who walk along it, but that of vice is trodden and worn? And he recommends him here to occupy and to fill, with ambush and stratagem, the well-trodden path of passion and vice, in which the thoughts which are deserters from virtue pass their life.

2.25

Biting the heel of the horse,—Very consistently the disposition which shakes the stability of the created and perishable being is called the supplanter, and the passions are compared to a horse; for passion has four legs as a horse has, and is an impetuous beast, and full of insolence, and by nature a most restive animal. But the reasoning of temperance is wont to bite, and to wound, and to destroy passion. Therefore passion having been tripped up, and having fallen, the horseman will fall backwards. We must comprehend that the horseman who has mounted upon the passions is the mind, who falls from the passions when they are reasoned upon closely, and so are supplanted;

[100] and it is well figured, that the soul does not fall forward, for it must not go before the passions, but rather advance behind them, and behave with moderation. And there is sound learning in what he says here. If the mind, though desirous to act unjustly, comes too late and falls backward, it will not act unjustly; but if, when it is moved onwards to some irrational passion it does not run forward but remains behind, it will then receive freedom from the dominion of the passions, which is a most excellent thing.

[101] On which account Moses, approving of this backward fall from off the vices, adds further, waiting for the salvation of the Lord, for, in good truth, he who falls from the passions is saved by God, and remains safe after their operation. May my soul meet with such a fall as this, and may it never afterwards remount upon that horselike and restive passion, in order that it may await the salvation of God, and attain to happiness!

[102] On this account also it was that Moses praised God in his hymn, because the horse and his rider has he thrown into the sea,³⁰ meaning that he has thrown the four passions, and the miserable mind which is mounted on them, down into ruin as to its affairs, and into the bottomless pit, and this is almost the burden of the whole hymn, to which every other part of it is referred, and indeed that is the truth; for if once a freedom from the passions occupies the soul, it will become perfectly happy.

2.26

And we must also inquire, what is the reason why Jacob says, that the rider will fall backward,³¹ and Moses says, that the horse and his rider have been thrown into the sea. We must say, therefore, that that which is thrown into the sea is the Egyptian disposition, which indeed flies and escapes under the water, that is to say, under the advance of the passions. But the rider who falls backwards is not one of the persons who loves to yield to the passions; and the proof is, that Moses calls the one the horseman ( ἱππεὺς), and the other the rider ( ἀναβάτης).

[104] Now it is the business of the horseman to subdue the horse, and when he resists the rein to make him tractable; but it is the part of the rider to be conveyed wherever the animal carries him, and in the sea it is the office of the pilot to guide the ship, and to keep it straight, and to preserve it in the right course; but it is the part of the sailor to endure all that happens to the ship. And in reference to this the horseman who subdues the passions is not drowned in the sea, but dismounting from them awaits the salvation of the master.

[105] Accordingly, the word of God in Leviticus recommends men to feed on those creeping things which go on four feet, and which have legs above their feet, so that they are able to leap with them;³² among which are the locust, and the attacus, and the acris,³³ and in the fourth place the serpent-fighter; and very properly; for if pleasure, like a serpent, is an unprofitable and pernicious thing, then the nature which contends against pleasure must be a most profitable and saving thing, and this is temperance.

[106] Fight thou then, O my mind, against every passion, and especially against pleasure, for the serpent is the most subtle of all the beasts that are upon the earth, which the Lord God has made.

[107] And of all the passions the most mischievous is pleasure. Why so? Because all things are the slaves of pleasure; and because the life of the wicked is governed by pleasure as by a master. Accordingly, the things which are the efficient causes of pleasure are found to be full of all wickedness: gold and silver, and glory and honours, and powers and the objects of the outward senses, and the mechanical arts, and all other things which cause pleasure, being very various, and all injurious to the soul; and there are no sins without extreme wickedness;

[108] therefore do thou array against it the wisdom which contends with serpents; and struggle in this most glorious struggle, and labour to win the crown in the contest against pleasure, which subdues every one else; winning a noble and glorious crown, such as no assembly of men can confer.

Notes on the current edition

Legum allegoriarum libri i‑iii

1.
1 ἄνθρωπον] ἀνθρώπων Arm
2 γεγονὼς Α 2.3 οὗτε —μόνῳ om. AP
7 καὶ ante μυρία om. Arm τούτου coni. Diels
9 γεννητός AP ποιήσωμεν Arm: ποιήσω codd. 11.
12 ἀλληγορεῖ codd.: ἀλληγορεῖται Mang. (Arm)
12 αἱ γὰρ αἰσθήσεις Arm βοηθοὶ om. AP
13 τῆς ψυχῆς] αὐτῆς Arm ὅτι — θεασώμεθα om. Arm
14 ὥσπερ γὰρ Arm
15 ὅλου] ἄλλου coni. Mang. προσπλάττεσθαι AP ἢ om. Arm
16 τρόπις Arm (coni. Diels): τρόπεως codd. ᾖ Arm: ἣν codd.
19 ὅλης] ἄλλης coni. Mang. εἶναι om. Arm
22 οὗτος om. Arm θεοῦ om. Arm, τοῦ νοῦ coni. Benzelius, αὐτοῦ (scil. ἡγεμονικοῦ) Mang., τοῦ βοηθουμένου Wendl. γεννητός AP
24 εἰ Mang. (Arm): ὅτι codd.
26 ὅτι om. AP
28 αὖ τὰ] αὐτὰ AP
29 βοηθῶν Arm: βοηθοῦν M, βοηθοῦ AP

2.
3 ἣ om. Arm, ἤδη coni. Diels τἄλλα AP καὶ τἄλλα om. Arm
7 τῶν δὲ βοηθῶν coni. Mang.
8 τό γε — δεξιώσηται (p. 94,22) om. P τό γε νῦν μόνον scripsi: τὸ γενόμενον M, τὸ νόμενον Α, πότερος (vel πότερον) οὗν Arm
11 αὐτὸ] αὐτὰ Arm
12 αὐτοῦ Arm: αὐτῶ codd.
13 τὰ alterum om. Arm ποιήσωμεν Arm: ποιήσω codd.
16 τοι om. A καὶ πολέμιοι Arm: καὶ om. codd.
17 προδόται τε καὶ Α
19 καὶ ante ὡς om. Arm
21 ἀπεικάζεται πάω Arm
22 σίνεται] „penetrant permeantque“ (διήκει?) Arm
23 ἐπιπωτᾶται M

3.
21 sqq. Orig. in Gen. homil.
1 16 (t. VIII p. 127 Lomm) secundum allegoriam tamen piscibus et volatilibus vel animalibus et repentibus terrae ea mihi videntur indicari . . . vel quae de sensu animae et cordis cogitatione procedunt vel quae ex desideriis corporalibus et carnis motibus proferuntur. Ambros. de Paradiso 11,
51 bestiae autem agri et volatilia caeli, quae adducuntur ad Adam, nostri irrationabiles motus, eo quod bestiae vel pecora quaedam diversae sint (leg. sunt?) corporis passiones vel turbulentiores vel etiam languidiores. volatilia autem caeli quid aliud aestimamus nisi inanes cogitationes, quae velut volatilium more nostram circumvolaut animam et huc atque illuc vario motu saepe traducunt?

4.
3 ὡς καὶ Arm (coni. Mang.): ὡς om. codd. διὰ τούτων] τοῦτο Arm εἶπεν ὁ θεός Arm
4 θηρία τῆς γῆς κατὰ γένος Arm
6 οὖν om. A
7 γεννητῷ Α, νοητῷ Arm
8 ἑξημέρω M
9 καὶ] καὶ οὐχὶ Arm δὲ] δὲ ἔτι Arm
12 καὶ τοιοῦτος] καίτοι οὗτος Arm 14.
15 φασὶν Α
16 οὖν Ε; coni. Mang.
17 ἔστ’ ἄν scripsi: ὅταν codd., ἕως ἄν coni. Mang. 18.
19 ἡ ῥητὴ καὶ ἡ τροπικὴ Arm
19 τοῦ Hoeschel: τῶ MA
20 γεννωμένῳ corr. ex γενομένω A
22 Μώσης MA
23 γεννωμένῳ Α
24 ἀρχή τις Arm τοῖς ἄλλοις] τῆς ἄλλης Α αὐτὸς alterum om. Arm
26 ἦν Arm: ἦ codd. τιθέντων ὀνομάτων Α, τιθέντων om. Arm

5.
21 cf. Plato Cratyl. 390 D 401 Β

6.
2 ἐστι Α λέλουσαι] λαλεῖς Arm
4 ἰδεῖν τί καλέσῃ Mang.
8 αὖ τὰ Arm
9 γεγονός M: γένος AArm
10 μόνον om. Arm
11 τῶν ante ἐν om. Arm χρημάτων] κτημάτων Α
12 φαῦλος add. Arm: om. codd.
13 πῶς] ὡς Α
14 τοῦτον Α
15 χρειώδη om. in lacuna Α
17 οὐ τοῦ] αὐτοῦ Α 18.
19 εἰ δ’ ἐπιθυμίαν Α
20 ἀπὸ] ἐπὶ AArm
22 ἕξεις] ἑξῆς Α
23 ὕπνωσεν αὐτόν Arm
26 ἀνδρὸς] ἄνανδρος M
27 τὴν γυναῖκα Arm
30 ποτέραν δὲ πλευρὰν codd. et Arm: ποτέρας δὲ πλευρᾶς Mang.
31 ἔλαβεν addidi

7.
2 ἀνεπεπλήρου P
3 γ’ om. AP, γ’ εἰσὶ om. Arm
4 σαρκὸς] σάρκες Arm
6 εὔπλευρον ρον MArm: ἔμπλευρον AP
8 ὁ om. AP
10 ψυχικὴν] φυσικὴν Arm λογικὴν om. Arm
11 ἡ μὲν γὰρ Arm ἕξις] λέξις A, (??)έξις P κοινὴ om. Arm 14 codd.: εἰσιν Mang.
17 ἀλόγῳ Arm
19 ἐν θνητοῖς MArm: εὖ θνητῆς AP
20 νοῦ μετέχοντες] νοῦν μὲν ἔχοντες Arm ἔστιν οὖν καὶ Arm: οὖν καὶ om. codd.
22 ἄλλω AP
25 δημιούργημα MArm: δημιούργημά τι Α, δημιουργήματι P
28 γίνεται] κινεῖται coni. Mang.
29 ἐγρηγορότως AP
30 ἀκριβῶς Arm ut vid.: ἀκριβὲς codd.

8. 1.
2 φθείρεται — ὁ νοῦς om. AP
2 περιαναστάσεις P
7 ἐμπιπλῆται P, ἐμπίμπληται MA
9 καὶ prius om. Arm ἐπὶ] ὑπὸ Arm
13 πάθους] στήθους coni. Mang.
15 ὑφίηται MArm: ὑφίκται P, ὑφῖκται, ὑφῆκται Mang.
19 ἀνακαθάραι MP
21 τοῦ νοῦ Arm (coni. Diels): τοῦ om. codd.
23 καταδύντος MArm: καταδύναντος AP
21 τἀς αἰσθήσεις coni. Mang.
25 αὐτὰς Arm (coni. Mang.): αὐτὸς codd.
30 τοῦτο δ’ ἐστὶ Wendl.: τοῦτο δὲ ὅτι codd. τοῦτο δὲ τροπὴ Arm παρ’ ἑαυτῶ AP
32 ἐμοὶ AP

9.
1 μὴ om. Arm ἐπροσκρούμην AP, προῃρούμην Wendl. 4.
5 ἀπερρυψάμην Mang.: ἀπερριψάμην codd., ἀπεκρυψάμην Arm
5 νᾶμα M
6 οὑν om. AP γεννητὸν AP
9 Μώσης codd.
11 ἐᾷ Mang. (sic Arm): ἐᾶν ἐὰν M, ἐὰ(??) P
12 εἰσελθεῖν εἰς τὴν ψυχήν om. Arm
13 γεννητοῦ AP
15 ἔλαβεν οὑν Arm μίαν] πλευρὰν μίαν Arm
17 ἀφελεῖν Arm
22 αὐτὴ P
28 ἀγγείων] ὀργάνων coni. Mang.
30 δὲ Arm (coni. Mang.): δὴ codd. ἀντ’] ἀπὸ Arm Philonis opera vol. I 7

10.
4 δράσαι M
6 ἐναργείας Wendl.: ἐνεργείας codd.
7 ὅρα τῶν M καὶ τῶν ἄλλων Arm
8 καὶ otn. Arm
9 τοῦ τραχέος Arm
10 ἑκάστῃ om. Arm
12 Ἀδάμ alterum om. Arm
15 καὶ] κατὰ Arm 16.
17 καὶ καθ’ ἕξιν] καθ’ ἔξιν καὶ coni. Mang.
19 αὐτοῦ codd. οἰκεῖα M ἐστὶν ὀστοῦν M: ἐστι ante φησιν transp. Arm, ἐστὶν om. AP
22 καὶ et φησίν om. Arm
23 αὐτῆς Arm α 29.
80 προσδοκίαν ἐλπίδος, Α, προσδοκίαν ἐλπίδος P

11.
3 ταύτη codd.: αὕτη v (sic Arm et LXX) καὶ om. Arm (= LXX)
4 διὰ om. Arm ὃ τοῦ νοῦ κινοῦντος coni. Mang.
8 εἰσὶν om. Arm
11 ψυχικῇ Hoeschel: ψυχὴ codd. et Arm
12 ἐν νῷ Arm: ἐν τῶ codd.
14 καὶ om. Arm
15 πρὸς] καὶ πρὸς Arm, παρὰ coni. Wendl.
17 γεννήματα coni. Mang.
18 μή, μὴ A, μή, (??)P
19 ὅτι om. Arm
22 τὸ ἐπὶ Arm ὅταν φῇ om. Arm
23 ‘Pαχὴλ δὲ ἧν στεῖρα om. Arm
25 θνητῷ γένει Arm (coni. Mang.): γένει om. codd.
26 δὲ om. Arm
28 καὶ τέκωσιν — τῆς μισουμένης om. Arm γένηται LXX: γενήσεται codd.
30 τῆς μισουμένης τὸν πρωτότοκον Arm (= LXX): τὸν π. τῆς μ. codd. 7*

12.
1 τελεώτατα AP τὰ τῆς] ταύτης P
6 αὐτῇ om. Arm καταλείπει M: καταλίπῃ AP τῶν ὅλων MPArm: τὸν ὅλων Α
7 ἀρετὴν καὶ om. Arm 8.
9 γένωνται codd.: γίνωνται Mang.
11 τὸ om. Arm
12 τὸ alterum om. Arm γένος] γένος καὶ Mang., γενόμενον coni. Wendl. (cf. p. 95,4) τὴν τῶν παθῶν Arm
15 ἡρημένος εἰρημένος AP
16 ἑώρακά MArm: ἑώρακέ AP
18 οὗτος τὲ τὸν νοῦν codd., τε seclusi, οὗτος τόν τε νοῦν Maug.
19 κύριος] καὶ P
20 φιλοθέου addidi, φιλοσόφου add. Arm
21 ἑβδόμου addidi
22 κλῆρον prius om. Arm, seclusi
28 μήτε ἀρετῇ μήτε κακία Arm
29 ἑκατέρων Arm ὄντως corr. ex ὄντος P, ὄντος A

13.
3 — κέκληται (p. 103,23) om. P καὶ om. Arm, seclusi
7 ἐκδῦσα om, Α 11.
12 ἀνακινηθεῖσα coni. Mang.
16 post γυμνὸς add. φησὶν Arm ἤχων] εἶχον Α, σχημάτων Arm 19.
20 τοῦ δ’ ἀθανάτου μεταλαχόντες om. Arm
20 κενῆς MArm (coni. Mang.): καινῆς Α καὶ θνητῆς om. Arm
21 ἐν τοῖς M: θνητοῖς Arm, ἐν ταῖς (sic) Α αὐτοὺς Arm: αὐτοῖς codd., αὐτῶν coni. Mang. ἐξέφερον Arm
22 γεγύμνωντο codd.: ἐγεγύμνωντο v
23 ἀθέων Mang.: ἀθέω codd.
24 ἐπιτέτραπται Arm
26 Μισάδε M, Μισαδὲ A οὐχὶ — Μισαδαὶ (29) om. A αἴρουσιν om. Mang.
28 μὲν om. Mang.
29 Μισάδε M

14.
6 om. Arm
7 ἀρίστη om. Arm
13 ἐξώκειλεν Hoeschel: ἐξωκείλει codd., ἐξοκέλλει V
19 μοχθηρόν τι] μοχθηρὸν εἶναι τὸ Αrm ἐκτανύσηται coni. Cotelier (Mang.)
20 τῴ] τὸ A Χανὰν Mang.
21 καὶ om. Arm
24 τὴν ψυχήν Α
26 μὴ MArm: μὲν A
27 συντιθεμένων coni. Mang.
28 ἐκβεβλημμένης Μ
30 αὐτὴ κατὰ λόγον AArm
33 πατρὸς παρηγορίας] θεοῦ προσηγορίας Arm

15.
2 ταύτης] ἧς Arm
7 καὶ αἰδὼς καὶ τὸ μὴ ἀναισχυντεῖν Arm μήτε αἰδεῖσθαι om. Arm
12 ὁ νοῦς] οὖν Arm
14 Μαριάμ scripsi: Μάριας codd. κατελάλει codd.: καταλάλει (sic) Mang. Μωσῆ MArm, Μωυσῇ v
15 ἐντραπήσηται Mang.
16 ὄντως] οὕτως Arm ἣ scripsi: ἡ codd.
18 οἴκω αὐτοῦ Arm τὴν ἀμετάβλητον] καὶ ἀμ’. Arm
19 Μωυσῇ v
22 φύσιν] φύσει Α, φαῦσιν coni. Creuzer
24 τῆς κακίας Arm
25 ἀλλ’ οὐκ οὐκ Arm: ὤ’ οὐκ codd.

16.
8 —
9 Anton. Mel. II
71 Col. 1169 Flor. Par. No.
14 (??) Max. Ecl. cap. 40) Φίλωνος: ἀναισχυντία μὲν ἴδιον φαύλου, αἰδὼς δὲ σπουδαίου, τὸ δὲ μήτε αἰσχύνεσθαι μήτε ἀναισχυντεῖν τοῦ ἀκαταλήπτως ἔχοντος καὶ ἀσυγκαταθέτως,

17.
2 αὐτῆς codd.
3 κόροις] καιροῖς Arm
4 δὴ codd.: δὲ Mang. ἐπ’ αὐτοῦ Arm
5 ὁρῶντες γὰρ Arm
7 προσενεχθῇ codd.: προσανέχῃ Mang. ἕως οὖν Arm (ut vid.): ἕως οὗ codd.
8 τὸ νοεῖν P ἔχωσιν A
11 κόροις] ὀργαῖς Arm ut vid.
12 ἡ αἴσθησις om. P
16 δυεῖν codd.: δυοῖν ν
21 περιποιήσασθαι coni. Wendl.
25 νοῦν codd.: νοῦν γὰρ v
26 τῶν ἐν ἀνθρώπῳ Arm
27 δυνάμει APArm: δυνάμεις M αἱ scripsi: καὶ codd.
28 ἑαυτὴν ψυχὴ AP
29 ἐνδελεχεία AP
30 ὄφις ἡδονῇ Arm γὰρ M: γε Α, δὲ P, om. Arm

18.
2 M
3 post δὲ add. καὶ Mang. αἱ om. Arm
4 συντονώταται περὶ τἀς γυναικῶν ὁμιλίας coni. Wendl. σύντομοι AP
6 τὰ ἄλογα μέρη Arm εἰλαλήσαμεν, ι λεῖται M
8 τἄλλα AP
11 πολυσχεδεῖς AP
14 τί δὲ Arm: δὲ om. codd.
17 οὖν οὐ scripsi: οὑν Arm, οὐ codd. ποικίλον MArm: ποικίλων AP ζώω ὄφει M: ζῴῳ om. Arm, ὄφει om. AP παρεβλήθη: — hic desinit P
18 ὄχλον ἔχον] ὀχλικὸν coni. Mang. ἐν ἡμῖν om. Arm
19 τῶν σωματικῶν ὄγκων Arm ὄγκω codd.: οἴκῳ V οἰκιῶν] ὡς οἰκείων Arm, σικυῶν coni. Mang. ἡδοναῖς om. A
24 ψυχὴ Α
25 καὶ τὸ λαῶδες Arm
29 εὖ τὸ] ἐν τῶ Α

19. τηθὴ
2 ἀπαρτισθῇ Α
5 ἡδονὴ A σωφροσύνης Α ἀποικίλη coni. Mang. (rectius ἀποίκιλος vel οὐ ποικίλη)
7 Μωσεῖ codd.
8 ἐπὶ σημείῳ Arm ut vid.
13 ἰδέαις M ἰδέαι αὗται om. Arm, seclusi; ἰδέαι οὖσαι coni. Wendl.
14 δεύτερον δὲ καὶ Mang.
16 δυνατὴ δὲ καὶ στερρὰ Α
22 Μωϋσέος MA
23 μόνον δὲ Arm
25 τίνα MA ἰσχύσαι MA ἰσχῦσαι ἀκοῦσαι] λέγειν Arm
26 τὸν συγχαρητικὸν Arm, συγχαριτικὸν M
27 τὸ addidi (sic Arm)

20.
5 Cod. Urbin. 125 fol. 304 (Pitra Anal. Sacra II p. 311) Φίλωνος: ἡδονῇ ἐναντίον σωφροδύνη, ποικίλῳ πάθει ποικίλη ἀρετή.
10 ibid. οὐ παντός ἐστι κτῆμα σωφροσύνη, ἀλλὰ μόνου τοῦ θεοφιλοῦς.

21.
1 καὶ alterum om. Mang.
2 ὅμως om. Arm τὴν om. Arm
3 αὐτόν MA
5 ἀντιρἐπει Α
8 ἐν τῇ ἐρήμῳ om. Arm
10 περιπίπτειν Α
12 εἴληχε M: εἴληφε AArm
13 οἱ om. Arm δάκνεται Α, δακνόμενος Arm ὑφ’ ἡδονῆς ora. Arm οἱ ἐσκορπισμένοι] σκορπίζεται Arm
17 μυριάνδρων Α ἠρεμῶ MArm: ἐρήμω Α, ἐρημῶ Maug.
19 ἦ] ἢ A
22 νᾶμα M
24 ἐστιν om. Arm
25 τῆς ἑαυτοῦ δυνάμεως Arm ἐξ ἧς] ἑξῆς Arm
27 τοῦ μάννα Α
29 ὑπάρχειν Α ἔργοις — ὑπάρχοντι] ἔργῳ δὲ δοκεῖ ὑπάρχειν Arm ἔστιν οὗ corruptum; ἔστιν οὑν vel αὖ coni. Mang. ἴσα scripsi: ἴσον codd.
30 ἡ δὲ νῦν διαφορὰ A
31 ἀναπλήστοις Α

22.
3 Μωυσέος MA οὗτος] οὕτως Α
4 τὴν σοφίαν Arm
5 Μωυσέος MA
6 ἡδονή add. Mang. (sic Arm) οὖν om. Arm πιστεύσωσί μοι μηδὲ om. Arm
8 Μωσεῖ MA
11 Μωσεῖ MA χεῖρά σου Α
12 ἐκτείνας — κέρκου om. Arm
13 αὐτοῦ addidi (sic Arm) ante ἵνα add. καὶ εγπεν αὐτῷ v, om. codd. et Arm σοι om. Arm
14 πιστεῦσαι M ἐὰν μὴ μάθῃ Arm
16 αὐτοῦ] σεαυτοῦ Arm
17 ὅδ’ M
18 γὰρ om. Arm
20 καὶ φθαρτῆς om. Arm
21 τὸ om. Arm 21.
22 ἐκδέχεσθαι MArm: ἐνδέχεσθαι Α
22 ἔχον Α 23.
24 παιδείᾳ ὡς] παιδεῖαι αἷς Arm
24 ἄν] ἐν Arm ἐπερείδωνται Α
25 ἀπορριφεῖσα Α
28 τοι fere evan. in M
30 ἁρμόζει codd.: ἁρμόσει Mang. Μωσεῖ MA τῷ et πολέμω om. Arm

23.
4 ἀντίδικον om. M, κολακικὸν Arm
5 τιθασὸν Arm 7.
8 ἐν τῇ χειρί om. Arm
8 δὴ et ἐστι om. Arm
10 τουτἐστιν om. Arm
11 ἀναγάγοι Mang.: συναγάγοι codd.
13 ἐκεῖνον om. Arm
15 οὕτως om. Arm
16 —
18 ἐφ’ ὁδοῦ — κυρίου om. Arm
19 Ἰσάχαρ Α τοῦ Ἰακώβ M: τῶ Ἰακώβ Α, ἐξ Ἰακώβ Arm
20 Ζελφᾶς M δυεῖν codd.: δυοῖν v 21.
22 κατ’ ἰδίαν] ἄλλοις Arm
22 έξευρήσωμεν Α, ἐροῦμεν Arm; ἐξερευνήσομεν coni. Wendl., ἐρευνήσομεν Mang. πάλιν] νῦν Arm κατανοητέον] λεκτέον Arm
24 γὰρ om. Arm 25.
26 οὐκέτ’ εἶχε] οὐ κατεῖχε Α
26 τουτέστι (sic) M, τοῦτο ἔστι Α, ἔστη corr. Hoeschel (sic Arm)
30 ὁ Δάν, ὃς om. Arm κρίσις ἑρμηνεύσεως Arm

24.
1 om. Arm
2 ἐραστήν Arm (coni. Wendl.): ἐργάτην codd.
3 οὑν] γὰρ Arm
4 γὰρ om. Arm
6 ἀρρένων] παρθένων Α
8 δοῦλα] ἄρρενα Arm
9 μεστὰ κινήματά MArm: μετακινήματα Α ἐστι om. Arm ἄρρενα om. Α
13 μὲν] μὲν γὰρ AArm χῶρος] ὁδός Arm
14 δὴ] δὲ Mang., om. Arm
16 ἀρετῆς] ἀρετοὶ Α
17 γεννητοῦ Α
19 καὶ ante ὁρμητικὸν om. Arm
21 δὲ M: γὰρ Arm, om. Α
22 εἰς τὰ] εἶτα Α τὸν addidi (sic Arm)
26 ἐὰν γὰρ MArm: γὰρ om. Α
27 ἐκδράμῃ Α
29 τῶν κακιῶν om. Arm

25. 30—111,3 Cod. Urbin. 125 fol. 304 (Pitra Anal. Sacr. II p.311) Φίλωνος: ὄντως θεοῦ — εὐδαιμονήσῃ.

26.
1 μὴ πέσοι Urb. πτῶμά μου Urb.
6 φθορὰν] φορὰν coni. Mang.
7 ἐφ’ ὧ Α
8 ἀναφαίρεται Α
14 ὅτι om. Arm οὗτος om. Α
15 ὁ ἱππεὺς et ὁ ἀναβάτης Arm
16 ἐπιστομίζειν Wendl.: επιστοματίζειν codd. ᾖ] ἢ Α
18 καὶ ὀρθοῦν om. Arm
19 ὑπομείνῃ Mang. καὶ codd. et Arm: δὴ Mang.
23 ἀττακὸς M: ἄττακος Α
24 ὀφιομάχος Α 28.
29 ὧν — θεός om. Arm

27.
8 ibid. ἐὰν ἀπάθεια — εὐδαιμονήσει.

28.
2 ἀρχαί] ἀρχαῖαι Α
3 αἰσθητῶν] ἐσθήτων coni. Mang.
4 ἀδικοῦμεν δι’ ἡδονήν Arm: ἀδικούμεναι ἡδονήν MA, ἀδικοῦσαι τὴν ψυχήν v (Hoeschel)
6 τοῦτον om. Arm
8 ἐχορήγησεν Creuzer: ἐχώρησεν codd., ἐχαρίσατο coni. Mang.

Philo Judaeus Legum Allegoriarum Libri I-III 2

ed. Leopold Cohn