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ΝΟΜΩΝ ΙΕΡΩΝ ΑΛΛΗΓΟΡΙΑΣ

ΤΩΝ ΜΕΤΑ ΤΗΝ ΕΞΑΗΜΕΡΟΝ ΤΟ ΤΡΙΤΟΝ

1 „Καὶ ἐκρύβησαν ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου κυρίου τοῦ θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου“ (Gen. 3, 8). δόγμα εἰσηγεῖται διδάσκον, ὅτι ὁ φαῦλος φυγάς ἐστιν. εἰ γὰρ πόλις οἰκεία τῶν σοφῶν ἡ ἀρετή, ταύτης ὁ μὴ δυνάμενος μετέχειν ἀπελήλαται
πόλεως, ἧς ἀδυνατεῖ μετέχειν ὁ φαῦλος· ἀπελήλαται ἄρα καὶ πεφυγάδευται μόνος ὁ φαῦλος. ὁ δ’ ἀρετῆς φυγὰς εὐθὺς ἀποκέκρυπται θεόν· εἰ γὰρ καὶ ἐμφανεῖς οἱ σοφοὶ θεῷ, ἅτε ὄντες αὐτῷ φίλοι, δῆλον ὡς ἀποκρύπτονται καὶ καταδύονται πάντες οἱ φαῦλοι, ὡς ἂν ἐχθροὶ καὶ δυσμενεῖς ὄντες ὀρθῷ λόγῳ.

[2] ὅτι μὲν οὖν ἄπολις καὶ ἄοικος ὁ φαῦλός
ἐστι, μαρτυρεῖ ἐπὶ τοῦ δασέος καὶ ποικίλου τὴν κακίαν Ἠσαῦ, ὅτε φησίν· „ἦν δὲ Ἠσαῦ εἰδὼς κυνηγεῖν, ἀγροῖκος“ (Gen. 25, 27)· οὐ γὰρ πέφυκεν ἡ τῶν παθῶν θηρευτικὴ κακία τὴν ἀρετῆς πόλιν οἰκεῖν ἀγροικίαν καὶ ἀπαιδευσίαν μετὰ πολλῆς ἀγνωμοσύνης μεταδιώκουσα. ὁ δέ γε σοφίας μεστὸς Ἰακὼβ καὶ πολίτης p. 88 M. ἐστὶ καὶ οἰκίαν τὴν ἀρετὴν κατοικεῖ· φησὶ
γοῦν περὶ αὐτοῦ· „Ἰακὼβ δὲ ἄπλαστος ἄνθρωπος οἰκῶν οἰκίαν“ (ibid.).

[3] παρὸ καὶ „αἱ μαῖαι, ἐπειδὴ ἐφοβοῦντο τὸν θεόν, ἐποίησαν ἑαυταῖς οἰκίας“ (Exod. 1, 21)· αἱ γὰρ ζητητικαὶ τῶν ἀφανῶν θεοῦ μυστηρίων, ὅπερ ἐστὶ „ζῳογονεῖν τὰ ἄρσενα“, οἰκοδομοῦσι τὰ ἀρετῆς πράγματα, οἷς καὶ ἐνοικεῖν προῄρηνται. διὰ μὲν δὴ τούτων ἐπιδέδεικται, πῶς ὁ μὲν φαῦλος
ἄπολίς τέ ἐστι καὶ ἄοικος, φυγὰς ἀρετῆς ὤν, ὁ δὲ σπουδαῖος καὶ πόλιν ἔχειν καὶ οἶκον σοφίαν κεκλήρωται.

[4] 2 ἴδωμεν δὲ ἑξῆς, πῶς ² καὶ ἀποκρύπτεσθαί τις θεὸν λέγεται. εἰ δὲ μὴ ἀλληγορήσειέ τις, ἀδύνατον παραδέξασθαι τὸ προκείμενον· πάντα γὰρ πεπλήρωκεν ὁ θεὸς καὶ διὰ πάντων διελήλυθεν καὶ κενὸν οὐδὲν οὐδὲ ἔρημον ἀπολέλοιπεν ἑαυτοῦ. ποῖον δή τις τόπον ἐφέξει, ἐν ᾧ οὐχὶ θεός ἐστι; μαρτυρεῖ δὲ καὶ ἐν ἑτέροις λέγων· „ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω, καὶ
οὐκ ἔστιν ἔτι πλὴν αὐτοῦ“ (Deut. 4, 39). καὶ πάλιν· „ὧδε ἕστηκα πρὸ τοῦ σέ“ (Exod. 17, 6)· πρὸ γὰρ παντὸς γενητοῦ ὁ θεός ἐστι, καὶ εὑρίσκεται πανταχοῦ, ὥστε οὐκ ἂν δύναιτό τις ἀποκρύπτεσθαι.

[5] καὶ τί θαυμάζομεν; τῶν γὰρ γενομένων τὰ συνεκτικώτατα οὐδ’ ἄν, εἴ τι γένοιτο, ἐκφεύγειν καὶ ἀποκρύπτεσθαι δυνηθείημεν, οἷον γῆν φυγέτω τις
ἢ ὕδωρ ἢ ἀέρα ἢ οὐρανὸν ἢ τὸν σύμπαντα κόσμον· ἀνάγκη γὰρ ἐν τούτοις περιέχεσθαι, οὐ γὰρ ἔξω γέ τις τοῦ κόσμου φεύγειν δυνήσεται.

[6] εἶτα μὴ τὰ μέρη τοῦ κόσμου μηδὲ τὸν κόσμον αὐτὸν δυνάμενός τις ἀποκρύπτεσθαι τὸν θεὸν ἂν ἰσχύσαι λανθάνειν; οὐδαμῶς. τί οὖν τὸ „ἐκρύβησαν“; ὁ φαῦλος δοκεῖ εἶναι τὸν θεὸν ἐν τόπῳ, μὴ περιέχοντα, ἀλλὰ
περιεχόμενον· οὗ χάριν καὶ οἴεται ἀποκρύπτεσθαι, ὡς κατ’ ἐκεῖνο τὸ

[7] μέρος οὐκ ὄντος τοῦ αἰτίου, καθ’ ὃ φωλεύειν διέγνωκεν. 3 ἔστι δὲ οὕτως ἐκδέξασθαι· ἐν τῷ φαύλῳ ἡ ἀληθὴς περὶ θεοῦ δόξα ἐπεσκίασται καὶ ἀποκρύπτεται, σκότους γὰρ πλήρης ἐστὶ μηδὲν ἔχων ἐναύγασμα θεῖον, ᾧ τὰ ὄντα περισκέψεται· ὁ δὲ τοιοῦτος πεφυγάδευται θείου χοροῦ,
καθάπερ ὁ λεπρὸς καὶ γονορρυής, ὁ μὲν θεὸν καὶ γένεσιν, ἀντιπάλους φύσεις, δύο χρωμάτων ὄντων, ἀγαγὼν εἰς ταὐτὸ ὡς αἴτια, ἑνὸς ὄντος αἰτίου τοῦ δρῶντος, ὁ δὲ γονορρυὴς ἐκ κόσμου πάντα καὶ εἰς κόσμον ἀνάγων, ὑπὸ θεοῦ δὲ μηδὲν οἰόμενος γεγονέναι, Ἡρακλειτείου δόξης ἑταῖρος, κόρον p. 89 M. καὶ χρησμοσύνην καὶ ἓν τὸ πᾶν καὶ πάντα ἀμοιβῇ

[8] εἰσάγων. διό φησι καὶ ὁ θεῖος λόγος· „ἐξαποστειλάτωσαν ἐκ τῆς ἁγίου
ψυχῆς πάντα λεπρὸν καὶ πάντα γονορρυῆ καὶ πάντα ἀκάθαρτον ἐν ψυχῇ, ³⁴⁵ ἀπὸ ἀρσενικοῦ ἕως θηλυκοῦ“ (Num. 5, 2), καὶ τοὺς θλαδίας καὶ ἀποκεκομμένους τὰ γεννητικὰ τῆς ψυχῆς καὶ πόρνους τὴν ἑνὸς ἀρχὴν ἀποδιδράσκοντας, οἷς ἄντικρυς ἀπείρηται εἰς ἐκκλησίαν θεοῦ φοιτᾶν (Deut. 23, 2).

[9] οἱ δέ γε σοφοὶ λογισμοὶ οὐχ οἷον ἀποκρύπτονται, ἀλλ’ ἐμφανεῖς
εἶναι γλίχονται. οὐχ ὁρᾷς ὅτι ὁ Ἀβραὰμ „ἔτι ἦν ἑστηκὼς ἐνώπιον κυρίου καὶ ἐγγίσας εἶπε Μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς“ (Gen. 18, 22. 23), τὸν ἐμφανῆ σοι καὶ γνώριμον μετὰ τοῦ φεύγοντός σε καὶ ἀποδιδράσκοντος; οὗτος μὲν γὰρ ἀσεβής, δίκαιος δὲ ὁ ἑστηκὼς ἐναντίον σου καὶ μὴ φεύγων· σὲ γάρ, ὦ δέσποτα, τιμᾶσθαι δίκαιον μόνον.

[10] οὐχ
ὥσπερ δὲ ἀσεβής, οὕτω καὶ εὐσεβής τις εὑρίσκεται, ἀλλ’ ἀγαπητόν, εἰ δίκαιος, οὗ χάριν φησί· „μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς“. ἀξίως γὰρ οὐδεὶς τὸν θεὸν τιμᾷ, ἀλλὰ δικαίως μόνον· ὁπότε γὰρ οὐδὲ τοῖς γονεῦσιν ἴσας ἀποδοῦναι χάριτας ἐνδέχεται — ἀντιγεννῆσαι γὰρ οὐχ οἷόν τε τούτους —, πῶς οὐκ ἀδύνατον τὸν θεὸν ἀμείψασθαι ἢ ἐπαινέσαι
κατὰ τὴν ἀξίαν τὸν τὰ ὅλα συστησάμενον ἐκ μὴ ὄντων; πᾶσαν γὰρ ἀρετὴν παρέσχετο.

[11] 4 τρεῖς οὖν καιρούς, ὦ ψυχή, τουτέστι τὸν τριμερῆ χρόνον σύμπαντα ἐμφανὴς αἰεὶ γίνου θεῷ, μὴ τὸ θῆλυ αἰσθητὸν πάθος ἐφελκομένη, ἀλλὰ τὸν ἀνδρεῖον καὶ καρτερίας ἀσκητὴν λογισμὸν ἐκθυμιῶσα· τρισὶ γὰρ καιροῖς τοῦ ἐνιαυτοῦ ὀφθῆναι πᾶν ἀρσενικὸν
ἐναντίον κυρίου τοῦ θεοῦ Ἰσραὴλ ὁ ἱερὸς λόγος προστάττει (Deut. 16, 16).

[12] διὰ τοῦτο καὶ Μωυσῆς, ὅτε ἐμφανὴς καθίσταται θεῷ, φεύγει τὸν διασκεδαστὴν τρόπον Φαραώ, ὃς αὐχεῖ λέγων μὴ εἰδέναι τὸν κύριον· „ἀνεχώρησε“ γάρ φησι „Μωυσῆς ἀπὸ προσώπου Φαραὼ καὶ κατῴκησεν ἐν γῇ Μαδιάμ“ (Exod. 2, 15), τῇ κρίσει τῶν φύσεως πραγμάτων,
„καὶ ἐκάθισεν ἐπὶ τοῦ φρέατος", ἐκδεχόμενος τί ὁ θεὸς ἀνομβρήσει πότιμον τῇ διψώσῃ καὶ ποθούσῃ ψυχῇ τὸ ἀγαθόν.

[13] ἀναχωρεῖ μὲν δὴ ἀπὸ τῆς ἀθέου καὶ ἡγεμονίδος τῶν παθῶν δόξης Φαραώ, ἀναχωρεῖ ⁶⁷ δὲ εἰς Μαδιάμ, τὴν κρίσιν, ἐξετάζων πότερον ἠρεμητέον αὐτῷ p. 90 M. ἐστιν ἢ δικαστέον πάλιν πρὸς τὸν φαῦλον ἐπ’ ὀλέθρῳ αὐτοῦ· σκέπτεται δέ, εἰ ἐπιθέμενος ἰσχύσει νικηφορῆσαι, παρὸ καὶ κατέχεται ὑπομένων, ὡς ἔφην, εἰ ἀναδώσει ὁ θεὸς τῷ βαθεῖ καὶ μὴ κούφῳ λογισμῷ πηγὴν ἱκανὴν ἐπικλύσαι τὴν φορὰν τοῦ Αἰγυπτίων βασιλέως, τῶν παθῶν αὐτοῦ.

[14] ἀξιοῦται
μέντοι τῆς χάριτος· στρατευσάμενος γὰρ στρατείαν τὴν ὑπὲρ ἀρετῆς οὐ παύεται πολεμῶν, πρὶν ἐπιδεῖν πρηνεῖς καὶ ἀπράκτους τὰς ἡδονάς. οὗ χάριν οὐ φεύγει Μωυσῆς ἀπὸ τοῦ Φαραώ, ἀνεπιστρεπτὶ γὰρ ἂν ἀπεδίδρασκεν, ἀλλ’ ἀναχωρεῖ, τουτέστιν ἀνακωχὴν ποιεῖται τοῦ πολέμου ἀθλητοῦ τρόπον διαπνέοντος καὶ συλλεγομένου τὸ πνεῦμα, μέχρις ἂν ἐγείρας
τὴν φρονήσεως καὶ τῆς ἄλλης ἀρετῆς συμμαχίαν διὰ λόγων θείων μετὰ δυνάμεως ἐρρωμενεστάτης ἐπίθηται.

[15] ὁ δὲ Ἰακώβ, πτερνιστὴς γάρ ἐστι, μεθόδοις καὶ τέχναις τὴν ἀρετὴν οὐκ ἀκονιτὶ κτώμενος — οὐ γὰρ μετωνόμαστό πω εἰς τὸν Ἰσραήλ — ἀποδιδράσκει τῶν κατὰ Λάβαν πραγμάτων, τουτέστι χρωμάτων καὶ σχημάτων καὶ συνόλως σωμάτων, ἃ τὸν
νοῦν διὰ τῶν αἰσθητῶν τιτρώσκειν πέφυκεν· ἐπειδὴ γὰρ αὐτὰ νικῆσαι παρὼν κατὰ τὸ παντελὲς οὐκ ἠδύνατο, φεύγει δεδιὼς τὴν πρὸς αὐτῶν ἧτταν· καὶ σφόδρα ἐπαίνων ἄξιος· „εὐλαβεῖς“ γάρ φησι Μωυσῆς "ποιήσετε τοὺς υἱοὺς τοῦ ὁρῶντος“ (Lev. 15, 31), ἀλλ’ οὐ θρασεῖς καὶ τῶν

[16] μὴ καθ’ αὑτοὺς ἐρῶντας. 5 „καὶ ἔκρυψεν Ἰακὼβ Λάβαν τὸν Σύρον
τοῦ μὴ ἀναγγεῖλαι αὐτῷ ὅτι ἀποδιδράσκει. καὶ ἀπέδρα αὐτὸς καὶ τὰ αὐτοῦ πάντα, καὶ διέβη τὸν ποταμὸν καὶ ὥρμησεν εἰς τὸ ὄρος Γαλαάδ“ (Gen. 31, 20. 21).

[17] φυσικώτατόν ἐστι τὸ κρύπτειν ὅτι ἀποδιδράσκει καὶ μὴ ἀναγγέλλειν τῷ ἠρτημένῳ τῶν αἰσθητῶν λογισμῷ Λάβαν· οἷον ἐὰν κάλλος ἰδὼν αἱρεθῇς αὐτῷ καὶ μέλλῃς πταίειν περὶ αὐτό, φύγε λαθὼν
ἀπὸ τῆς φαντασίας αὐτοῦ καὶ μηκέτι ἀναγγείλῃς τῷ νῷ, τουτέστι μὴ ἐπιλογίσῃ πάλιν μηδὲ μελετήσῃς· αἱ γὰρ συνεχεῖς ὑπομνήσεις τύπους ἐγχαράττουσαι τρανοὺς βλάπτουσι τὴν διάνοιαν καὶ ἄκουσαν αὐτὴν ⁸⁹ πολλάκις περιτρέπουσιν. ὁ δ’ αὐτὸς λόγος καὶ ἐπὶ πάντων τῶν καθ’ ἡντινοῦν αἴσθησιν ὁλκῶν· ἐν γὰρ τούτοις σώτειρα ἡ λαθραία φυγή, τὸ δ’ ὑπομιμνῄσκεσθαι καὶ ἀναγγέλλειν καὶ ἀναπολεῖν κρατεῖ καὶ δουλοῦται βιαίως τὸν λογισμόν. μηδέποτ’ οὖν, ὦ διάνοια, τὸ φανὲν αἰσθητόν, εἰ
μέλλεις ἁλίσκεσθαι πρὸς αὐτοῦ, ἀναγγείλῃς σαυτῇ μηδὲ ἀναπολήσῃς αὐτό, ἵνα μὴ κρατηθεῖσα κακοδαιμονῇς· ἀλλ’ ἄφετος ὁρμήσασα ἀπόδραθι ἐλευθερίαν ἀτίθασον δουλείας χειροήθους προκρίνουσα.

[18] 6 διὰ τί δὲ νῦν ὡς ἀγνοοῦντος τοῦ Ἰακώβ, ὅτι Σύρος ὁ Λάβαν ἐστί, φησὶν "ἔκρυψε δὲ Ἰακὼβ Λάβαν τὸν Σύρον“; ἔχει δὲ καὶ τοῦτο οὐ p.91 M. πάρεργον λόγον·
Συρία γὰρ ἑρμηνεύεται μετέωρα· ὁ ἀσκητὴς οὖν Ἰακὼβ νοῦς, ὅτε μὲν ὁρᾷ ταπεινὸν τὸ πάθος, περιμένει λογιζόμενος αὐτὸ νικήσειν κατὰ κράτος, ὅτε δὲ μετέωρον καὶ ὑψαυχενοῦν καὶ ὑπέρογκον, ἀποδιδράσκει τε ὁ νοῦς ὁ ἀσκητὴς πρῶτος, εἶτα καὶ τὰ αὐτοῦ πάντα μέρη τῆς ἀσκήσεως, ἀναγνώσεις, μελέται, θεραπεῖαι, τῶν καλῶν μνῆμαι, ἐγκράτεια, τῶν καθηκόντων
ἐνέργειαι, καὶ διαβαίνει τὸν τῶν αἰσθητῶν ποταμὸν τὸν ἐπικλύζοντα καὶ βαπτίζοντα τῇ φορᾷ τῶν παθῶν τὴν ψυχήν, καὶ ὁρμᾷ διαβὰς εἰς τὸν ὑψηλὸν καὶ μετέωρον τόπον τὸν λόγον τῆς τελείας ἀρετῆς·

[19] „ὥρμησε γὰρ εἰς τὸ ὄρος Γαλαάδ", ἑρμηνεύεται δὲ μετοικία μαρτυρίας, τοῦ θεοῦ μετοικίσαντος τὴν ψυχὴν ἀπὸ τῶν κατὰ Λάβαν παθῶν καὶ
μαρτυρήσαντος αὐτῇ μετανάστασιν, ὅτι λυσιτελὴς καὶ συμφέρουσα, καὶ ἀπὸ τῶν ταπεινὴν καὶ χαμαίζηλον ἀπεργαζομένων τὴν ψυχὴν κακῶν εἰς ὕψος καὶ μέγεθος ἀρετῆς προάγοντος.

[20] διὰ τοῦτο ὁ φίλος τῶν αἰσθήσεων καὶ κατ’ αὐτὰς ἀλλὰ μὴ κατὰ νοῦν ἐνεργῶν Λάβαν ἀγανακτεῖ καὶ διώκει καί φησιν· „ἵνα τί κρυφῇ ἀπέδρας“ (Gen. 31, 26), ἀλλ’ οὐ παρέμεινας
τῇ τοῦ σώματος ἀπολαύσει καὶ τῷ δόγματι τῷ τὰ περὶ σῶμα καὶ τὰ ἐκτὸς ἀγαθὰ κρίνοντι; ἀλλὰ καὶ φεύγων ἀπὸ τῆσδε τῆς δόξης ἐσύλησάς μου καὶ τὸ φρονεῖν, Λείαν τε καὶ Ῥαχήλ· αὗται γάρ, ἡνίκα παρέμενον τῇ ψυχῇ, φρένας ἐνεποίουν ταύτῃ, μεταναστᾶσαι δὲ ἀμαθίαν καὶ ἀπαιδευσίαν αὐτῇ κατέλιπον· διὸ καὶ ἐπιφέρει ὅτι „ἐκλοποφόρησάς
με“ (ibid.), τουτέστι τὸ φρονεῖν ἔκλεψας.

[21] 7 τί οὖν ἦν τὸ φρονεῖν, ἐξηγήσεται· ἐπιφέρει γάρ· „καὶ ἀπήγαγες τὰς θυγατέρας μου ὡς αἰχμαλώτιδας· καὶ εἰ ἀνήγγειλάς μοι, ἐξαπέστειλα ἄν σε“ (ibid.). οὐκ ἂν ἐξαπέστειλας τὰ μαχόμενα ἀλλήλοις· εἰ γὰρ ἐξαπέστειλας ὄντως καὶ ¹⁰ ἠλευθέρους τὴν ψυχήν, περιεῖλες ἂν αὐτῆς τοὺς σωματικοὺς καὶ αἰσθητικοὺς ἅπαντας ἤχους· οὕτως γὰρ ἀπολυτροῦται κακιῶν καὶ παθῶν διάνοια. νυνὶ δὲ λέγεις μέν, ὡς ἐξαποστέλλεις ἐλευθέραν, διὰ δὲ τῶν ἔργων ὁμολογεῖς, ὅτι κατέσχες ἂν ἐν δεσμωτηρίῳ· εἰ γὰρ „μετὰ μουσικῶν καὶ τυμπάνων καὶ κιθάρας“ καὶ τῶν καθ’ ἑκάστην αἴσθησιν ἡδονῶν
προὔπεμπες, οὐκ ἂν ὄντως ἐξαπέστειλας.

[22] οὐ γὰρ μόνον σέ, ὦ σωμάτων καὶ χρωμάτων ἑταῖρε Λάβαν, ἀποδιδράσκομεν, ἀλλὰ καὶ πάντα τὰ σά, ἐν οἷς καὶ αἱ τῶν αἰσθήσεων φωναὶ ταῖς τῶν παθῶν ἐνεργείαις συνηχοῦσαι· μεμελετήκαμεν γάρ, εἴ γε ἀρετῆς ἐσμεν ἀσκηταί, μελέτην ἀναγκαίαν, ἣν καὶ Ἰακὼβ ἐμελέτησεν, ἀπολλύναι καὶ διαφθείρειν p. 92 M. τοὺς ἀλλοτρίους τῆς ψυχῆς [τοὺς] θεούς, τοὺς χωνευτοὺς θεούς, οὓς ἀπηγόρευκε
Μωυσῆς δημιουργεῖν (Lev. 19, 4)· οὗτοι δ’ εἰσὶν ἀρετῆς μὲν καὶ εὐπαθείας διάλυσις, κακίας δὲ καὶ παθῶν σύστασίς τε καὶ πῆξις, τὸ

[23] γὰρ χεόμενον διαλυθὲν αὖθις πήγνυται. 8 λέγει δὲ οὕτως· „καὶ ἔδωκαν Ἰακὼβ τοὺς θεοὺς τοὺς ἀλλοτρίους, οἳ ἦσαν ἐν ταῖς χερσὶν
αὐτῶν, καὶ τὰ ἐνώτια τὰ ἐν τοῖς ὠσὶν αὐτῶν, καὶ κατέκρυψεν αὐτὰ Ἰακὼβ ὑπὸ τὴν τερέβινθον τὴν ἐν Σικίμοις“ (Gen. 35, 4). οὗτοι δ’ εἰσὶ τῶν φαύλων θεοί. ὁ δὲ Ἰακὼβ οὐ λέγεται λαμβάνειν, ἀλλὰ κρύπτειν καὶ ἀπολλύναι· πάντῃ διηκριβωμένως· ὁ γὰρ ἀστεῖος οὐδὲν λήψεται πρὸς περιουσίαν τῶν ἀπὸ κακίας, ἀλλὰ κρύψει καὶ ἀφανιεῖ λάθρᾳ·

[24] καθάπερ καὶ Ἀβραὰμ τῷ Σοδόμων βασιλεῖ τεχνάζοντι ἀλόγου φύσεως ποιήσασθαι ἀντίδοσιν πρὸς λογικήν, ἵππου πρὸς ἄνδρας, φησὶ μηδὲν λήψεσθαι τῶν ἐκείνου, ἀλλ’ „ἐκτενεῖν“ τὴν ψυχικὴν πρᾶξιν, ὅπερ διὰ συμβόλου „χεῖρα“ ὠνόμασε, „πρὸς τὸν θεὸν τὸν ὕψιστον“ (Gen. 14, 22), μὴ γὰρ λήψεσθαι „ἀπὸ σπαρτίου ἕως σφαιρωτῆρος ὑποδήματος“ ἀπὸ
πάντων τῶν ἐκείνου, ἵνα μὴ εἴπῃ πλούσιον πεποιηκέναι τὸν ὁρῶντα πενίαν ἀρετῆς τῆς πλουσίας ἀντιδιδούς.

[25] κρύπτεται μὲν ἀεὶ καὶ φυλάττεται τὰ πάθη ἐν Σικίμοις — ὠμίασις δὲ ἑρμηνεύεται, ὁ γὰρ πονούμενος περὶ τὰς ἡδονὰς φυλακτικὸς τῶν ἡδονῶν ἐστιν —, ἀπόλλυται δὲ καὶ διαφθείρεται παρὰ τῷ σοφῷ, οὐ πρὸς βραχύν τινα χρόνον, ἀλλ’ „ἕως τῆς
σήμερον ἡμέρας“, τουτέστιν ἀεί· ὁ γὰρ αἰὼν ἅπας τῷ σήμερον ¹¹¹² παραμετρεῖται, μέτρον γὰρ τοῦ παντὸς χρόνου ὁ ἡμερήσιος κύκλος.

[26] διὸ καὶ ἐξαίρετον δίδωσι τῷ Ἰωσὴφ τὰ Σίκιμα ὁ Ἰακώβ (Gen. 48, 22), τὰ σωματικὰ καὶ αἰσθητικά, μετιόντι τὸν ἐν τούτοις πόνον, τῷ δ’ ἐξομολογουμένῳ Ἰούδᾳ οὐχὶ δόσεις, ἀλλὰ αἴνεσιν καὶ ὕμνους καὶ θεοπρεπεῖς
ᾠδὰς πρὸς τῶν ἀδελφῶν (Gen. 49, 8). τὰ δὲ Σίκιμα ὁ Ἰακὼβ λαμβάνει οὐ παρὰ θεοῦ, ἀλλ’ „ἐν μαχαίρᾳ καὶ τόξοις“, λόγοις τμητικοῖς καὶ ἀμυντηρίοις· ὑποτάττει γὰρ καὶ τὰ δεύτερα ἑαυτῷ ὁ σοφός, ὑποτάξας δὲ οὐ φυλάττει, ἀλλὰ χαρίζεται τῷ πεφυκότι πρὸς αὐτά.

[27] οὐχ ὁρᾷς ὅτι καὶ τοὺς θεοὺς δοκῶν λαμβάνειν οὐκ εἴληφεν, ἀλλὰ ἀπέκρυψε p. 93 M. καὶ ἠφάνισε καὶ διέφθειρε τὸν ἀεὶ χρόνον ἀφ’ ἑαυτοῦ; τίνι οὖν ψυχῇ
ἀποκρύπτειν καὶ ἀφανίζειν κακίαν ἐγένετο, εἰ μὴ ᾗ ὁ θεὸς ἐνεφανίσθη, ἣν καὶ τῶν ἀπορρήτων μυστηρίων ἠξίωσε; φησὶ γάρ· „μὴ κρύψω ἐγὼ ἀπὸ Ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ" (Gen. 18, 17) ; εὖ, σῶτερ, ὅτι τὰ σεαυτοῦ ἔργα ἐπιδείκνυσαι τῇ ποθούσῃ τὰ καλὰ ψυχῇ καὶ οὐδὲν
αὐτὴν τῶν σῶν ἔργων ἐπικέκρυψαι. τούτου χάριν ἰσχύει φεύγειν κακίαν καὶ ἀποκρύπτειν καὶ συσκιάζειν καὶ ἀπολλύναι ἀεὶ τὸ βλαβερὸν πάθος.

[28] 9 Ὃν μὲν οὖν τρόπον φυγάς τέ ἐστιν ὁ φαῦλος καὶ ἀποκρύπτεται θεόν, δεδηλώκαμεν· νυνὶ δὲ σκεψώμεθα, ὅπου ἀποκρύπτεται. „ἐν μέσῳ“ φησί „τοῦ ξύλου τοῦ παραδείσου" (Gen. 3, 8), τουτέστι κατὰ
μέσον τὸν νοῦν, ὃς καὶ αὐτὸς μέσος ἐστὶν ὡσανεὶ παραδείσου τῆς ὅλης ψυχῆς· ὁ γὰρ ἀποδιδράσκων θεὸν καταφεύγει εἰς ἑαυτόν.

[29] δυοῖν γὰρ ὄντων τοῦ τε τῶν ὅλων νοῦ, ὅς ἐστι θεός, καὶ τοῦ ἰδίου, ὁ μὲν φεύγων ἀπὸ τοῦ καθ’ αὑτὸν καταφεύγει ἐπὶ τὸν συμπάντων — ὁ γὰρ νοῦν τὸν ἴδιον ἀπολείπων ὁμολογεῖ μηδὲν εἶναι τὰ κατὰ τὸν ἀνθρώπινον νοῦν, ἅπαντα
δὲ προσάπτει θεῷ —, ὁ δὲ πάλιν ἀποδιδράσκων θεὸν τὸν μὲν οὐδενὸς αἴτιόν φησιν εἶναι, τῶν δὲ γινομένων ἁπάντων ἑαυτόν·

[30] λέγεται γοῦν παρὰ πολλοῖς, ὅτι τὰ ἐν τῷ κόσμῳ πάντα φέρεται χωρὶς ἡγεμόνος ἀπαυτοματίζοντα, τέχνας δὲ καὶ ἐπιτηδεύματα καὶ νόμους καὶ ἔθη καὶ πολιτικὰ καὶ ἴδια καὶ κοινὰ δίκαια πρός τε ἀνθρώπους καὶ πρὸς τὰ
ἄλογα ζῷα ἔθετο μόνος ὁ ἀνθρώπινος νοῦς.

[31] ἀλλ’ ὁρᾷς, ὦ ψυχή, τῶν δοξῶν τὸ παραλλάττον· ἡ μὲν γὰρ τὸν ἐπὶ μέρους τὸν γενητὸν καὶ ¹³ θνητὸν ἀπολιποῦσα τὸν τῶν ὅλων καὶ ἀγένητον καὶ ἄφθαρτον ἐπιγράφεται ὄντως, ἡ δὲ πάλιν θεὸν ἀποδοκιμάζουσα τὸν μηδ’ αὑτῷ βοηθῆσαι ἱκανὸν

[32] νοῦν σύμμαχον ἐπισπᾶται πλημμελῶς. 10 τούτου χάριν καὶ Μωυσῆς φησιν ὅτι „ἐὰν ἐν τῷ διορύγματι εὑρεθῇ ὁ κλέπτης καὶ πληγεὶς ἀποθάνῃ, οὐκ ἔστιν αὐτῷ φόνος· ἐὰν δὲ καὶ ὁ ἥλιος ἀνατείλῃ
ἐπ’ αὐτῷ, ἔνοχός ἐστιν, ἀνταποθανεῖται“ (Exod. 22, 1. 2). ἐὰν γάρ τις τὸν ἑστῶτα καὶ ὑγιῆ καὶ ὀρθὸν διακόψῃ καὶ διέλῃ λόγον, ὃς θεῷ μόνῳ τὸ πάντα δύνασθαι μαρτυρεῖ, καὶ εὑρεθῇ ἐν τῷ διορύγματι τουτέστιν ἐν τῷ τετρημένῳ καὶ διῃρημένῳ, ὃς τὸν ἴδιον νοῦν ἐνεργοῦντα οἶδεν, ἀλλ’ οὐ θεόν, κλέπτης ἐστὶ τὰ ἀλλότρια ἀφαιρούμενος·

[33] θεοῦ γὰρ
τὰ πάντα κτήματα, ὥστε ὁ ἑαυτῷ τι προσνέμων τὰ ἑτέρου νοσφίζεται καὶ πληγὴν ἔχει παγχάλεπον καὶ δυσίατον, οἴησιν, πρᾶγμα ἀμαθίας καὶ ἀπαιδευσίας συγγενές. τὸν δὲ πλήττοντα παρησύχασεν· οὐ γάρ ἐστιν ἕτερος τοῦ πληττομένου· ἀλλ’ p. 94 M. ὥσπερ ὁ τρίβων ἑαυτὸν καὶ τρίβεται καὶ ὁ ἐκτείνων ἑαυτὸν καὶ ἐκτείνεται — τήν τε γὰρ τοῦ δρῶντος δύναμιν
καὶ τὸ τοῦ ὑπομένοντος πάθος αὐτὸς ἐκδέχεται —, οὕτως ὁ κλέπτων τὰ θεοῦ καὶ ἑαυτῷ ἐπιγράφων ὑπὸ τῆς ἑαυτοῦ ἀθεότητός τε καὶ οἰήσεως αἰκίζεται.

[34] εἴθε μέντοι πληχθεὶς ἀποθάνοι, τουτέστιν ἄπρακτος διατελέσειεν· ἧττον γὰρ ἁμαρτάνειν δόξει. τῆς γὰρ κακίας ἡ μὲν ἐν σχέσει θεωρεῖται, ἡ δὲ ἐν κινήσει θεωρεῖται· νεύει δὲ πρὸς τὰς τῶν ἀποτελεσμάτων
ἐκπληρώσεις ἡ ἐν τῷ κινεῖσθαι, διὸ καὶ χείρων τῆς κατὰ σχέσιν ἐστίν.

[35] ἐὰν οὖν ἡ διάνοια ἀποθάνῃ ἡ δοξάζουσα αὑτὴν αἰτίαν τῶν γινομένων, ἀλλὰ μὴ θεόν, τουτέστιν ἠρεμήσῃ καὶ συσταλῇ, οὐκ ἔστιν αὐτῇ φόνος· οὐκ ἀνῄρηκε τελέως τὸ ἔμψυχον δόγμα τὸ θεῷ τὰς ἁπάσας δυνάμεις ἐπιγράφον· ἐὰν δὲ ἀνατείλῃ ὁ ἥλιος, τουτέστιν ὁ φαινόμενος
λαμπρὸς νοῦς ἐν ἡμῖν, καὶ δόξῃ πάντα διορᾶν καὶ πάντα βραβεύειν καὶ μηδὲν ἐκφεύγειν ἑαυτόν, ἔνοχός ἐστιν, ἀνταποθανεῖται τοῦ ἐμψύχου δόγματος ὃ ἀνεῖλε, καθ’ ὃ μόνος αἴτιός ἐστιν ὁ θεός, εὑρισκόμενος ἄπρακτος καὶ νεκρὸς ὄντως αὐτός, ἀψύχου καὶ θνητοῦ καὶ πλημμελοῦς

[36] δόγματος εἰσηγητὴς γεγενημένος. 11 παρὸ καὶ καταρᾶται ὁ
ἱερὸς λόγος τιθέντι ἐν ἀποκρύφῳ γλυπτὸν ἢ χωνευτόν, ἔργον χειρῶν ¹⁴ τεχνίτου (Deut. 27, 15). τί γὰρ τὰς φαύλας δόξας, ὅτι ποιός ἐστιν ὁ θεὸς ὡς καὶ τὰ γλυπτὰ ὁ ἄποιος, ὅτι φθαρτὸς ὡς τὰ χωνευτὰ ὁ ἄφθαρτος, ταμιεύεις καὶ θησαυρίζεις, ὦ διάνοια, ἐν σαυτῇ, ἀλλ’ οὐκ εἰς μέσον προφέρεις, ἵν’ ὑπὸ τῶν ἀσκητῶν τῆς ἀληθείας ἃ χρὴ διδαχθῇς; οἴει
μὲν γὰρ τεχνική τις εἶναι, ὅτι κατὰ τῆς ἀληθείας ἀμούσους πιθανότητας μεμελέτηκας, ἄτεχνος δὲ ἀνευρίσκῃ νόσον χαλεπὴν ψυχῆς ἀμαθίαν οὐκ ἐθέλουσα θεραπεύεσθαι.

[37] 12 ὅτι δὲ ὁ φαῦλος εἰς τὸν σποράδα νοῦν ἑαυτοῦ καταδύεται φεύγων τὸν ὄντα, μαρτυρήσει Μωυσῆς ὁ „πατάξας τὸν Αἰγύπτιον καὶ κρύψας ἐν τῇ ἄμμῳ“ (Exod. 2, 12), ὅπερ ἦν,
συλλογισάμενος τὸν προστατεῖν λέγοντα τὰ τοῦ σώματος καὶ μηδὲν τὰ ψυχῆς νομίζοντα καὶ τέλος ἡγούμενον τὰς ἡδονάς·

[38] κατανοήσας γὰρ τὸν πόνον τοῦ τὸν θεὸν ὁρῶντος, ὃν ἐπιτίθησιν αὐτῷ ὁ βασιλεὺς τῆς Αἰγύπτου, ἡ τῶν παθῶν ἡγεμονὶς κακία, ὁρᾷ τὸν Αἰγύπτιον ἄνθρωπον, τὸ ἀνθρώπειον καὶ ἐπίκηρον πάθος, τύπτοντα καὶ αἰκιζόμενον τὸν ὁρῶντα,
περιβλεψάμενος δὲ τὴν ὅλην ψυχὴν ὧδε κἀκεῖσε καὶ μηδένα ἰδὼν ἑστῶτα, ὅτι μὴ τὸν ὄντα θεόν, τὰ δ’ ἄλλα κλονούμενα καὶ σαλευόμενα, p. 95 M. πατάξας καὶ συλλογισάμενος τὸν φιλήδονον κρύπτει ἐν τῷ σποράδι καὶ πεφορημένῳ νῷ, ὃς συμφυΐας καὶ ἑνώσεως τῆς πρὸς τὸ καλὸν ἐστέρηται.

[39] οὗτος μὲν οὖν ἀποκέκρυπται εἰς αὑτόν· ὁ δὲ ἐναντίος τούτῳ φεύγει μὲν ἀφ’ ἑαυτοῦ,
καταφεύγει δ’ ἐπὶ τὸν τῶν ὄντων θεόν. 13 διὸ καί φησιν· „ἐξήγαγεν αὐτὸν ἔξω καὶ εἶπεν Ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας“ (Gen. 15, 5), οὓς ἐβουλόμεθα μὲν περιλαβεῖν καὶ περιαθρῆσαι ἄπληστοι τῶν ἀρετῆς ὄντες ἐρώτων, ἀδυνατοῦμεν δὲ πλοῦτον ἀναμετρῆσαι θεοῦ.

[40] ἀλλ’ ὅμως χάρις τῷ φιλοδώρῳ, ὅτι οὕτω σπέρματα
ἐν ψυχῇ βαλέσθαι φησὶ τηλαυγῆ καὶ λαμπρὰ καὶ δι’ ὅλων νοερὰ ὡς τοὺς ἀστέρας ἐν οὐρανῷ. οὐ παρέργως δὲ πρόσκειται τῷ „ἐξήγαγεν αὐτὸν“ τὸ „ἔξω“; τίς γὰρ ἔνδον ἐξάγεται; ἀλλὰ μήποτε ὃ λέγει τοιοῦτόν ἐστιν· ἐξήγαγεν αὐτὸν εἰς τὸ ἐξωτάτω χωρίον, οὐκ εἴς τι τῶν ἐκτός, ὃ δύναται ὑπ’ ἄλλων περιέχεσθαι· ὥσπερ γὰρ ἐν ταῖς οἰκίαις τοῦ
θαλάμου ἐκτὸς μέν ἐστιν ὁ ἀνδρών, ἐντὸς δὲ ὁ αὐλών, καὶ ἡ αὔλειος ¹⁵ ἐκτὸς μὲν τῆς αὐλῆς, εἴσω δὲ τοῦ πυλῶνος, οὕτως καὶ ἐπὶ ψυχῆς δύναται τὸ ἐκτός τινος ἐντὸς εἶναι [τοῦ] ἑτέρου.

[41] οὕτως οὖν ἀκουστέον· τὸν νοῦν εἰς τὸ ἐξώτατον ἐξήγαγε. τί γὰρ ὄφελος ἦν καταλιπεῖν αὐτὸν τὸ σῶμα, καταφυγεῖν δὲ ἐπ’ αἴσθησιν; τί δὲ αἰσθήσει μὲν ἀποτάξασθαι, λόγῳ δὲ ὑποστεῖλαι τῷ γεγωνῷ; χρὴ γὰρ τὸν μέλλοντα νοῦν ἐξάγεσθαι
καὶ ἐν ἐλευθερίᾳ ἀφίεσθαι πάντων ὑπεκστῆναι, σωματικῶν ἀναγκῶν, αἰσθητικῶν ὀργάνων, [κατα]λόγων σοφιστικῶν, πιθανοτήτων, τὰ τελευταῖα

[42] καὶ ἑαυτοῦ. 14 διὸ καὶ ἐν ἑτέροις αὐχεῖ λέγων· „κύριος ὁ θεὸς τοῦ οὐρανοῦ καὶ ὁ θεὸς τῆς γῆς, ὃς ἔλαβέ με ἐκ τοῦ οἴκου τοῦ πατρός μου“ (Gen. 24, 7)· οὐ γάρ ἐστι τὸν κατοικοῦντα ἐν σώματι καὶ τῷ θνητῷ γένει δυνατὸν θεῷ συγγενέσθαι, ἀλλὰ τὸν ὃν ἐκ τοῦ δεσμωτηρίου θεὸς διαρρύεται.

[43] οὗ ἕνεκα καὶ ἡ τῆς ψυχῆς χαρὰ Ἰσαάκ, ὅταν ἀδολεσχῇ καὶ ἰδιάζῃ θεῷ, ἐξέρχεται ἀπολείπων ἑαυτὸν καὶ τὸν ἴδιον νοῦν· „ἐξῆλθε“ γάρ φησιν „Ἰσαὰκ ἀδολεσχῆσαι εἰς τὸ πεδίον τὸ πρὸς δείλης“ (Gen. 24, 63). καὶ Μωυσῆς δὲ ὁ προφητικὸς λόγος φησίν·
„ὅταν ἐξέλθω τὴν πόλιν“, τὴν ψυχήν — πόλις γάρ ἐστι καὶ αὕτη τοῦ ζῴου νόμους διδοῦσα καὶ ἔθη — „ἐκπετάσω τὰς χεῖρας“ (Exod. 9, 29), καὶ ἀναπετάσω καὶ ἐξαπλώσω πάσας τὰς πράξεις θεῷ μάρτυρα καλῶν καὶ ἐπίσκοπον ἑκάστης, ὃν κακία κρύπτεσθαι οὐ πέφυκεν, p. 96 M. ἐξαπλοῦσθαι δὲ καὶ φανερῶς ὁρᾶσθαι.

[44] ὅταν μέντοι διὰ πάντων ἡ ψυχὴ καὶ λόγων
καὶ ἔργων ἐξαπλωθῇ καὶ ἐκθειασθῇ, παύονται τῶν αἰσθήσεων αἱ φωναὶ καὶ πάντες οἱ ὀχληροὶ καὶ δυσώνυμοι ἦχοι· φωνεῖ γὰρ καὶ καλεῖ τὸ μὲν ὁρατὸν τὴν ὅρασιν ἐφ’ ἑαυτό, ἡ δὲ φωνὴ τὴν ἀκοήν, ὁ δὲ ἀτμὸς τὴν ὄσφρησιν, καὶ συνόλως τὸ αἰσθητὸν τὴν αἴσθησιν ἐφ’ ἑαυτὸ προσκαλεῖται· ταῦτα δὲ πάντα παύεται, ὅταν ἐξελθοῦσα τὴν ψυχῆς πόλιν ἡ

[45] διάνοια θεῷ τὰς ἑαυτῆς πράξεις καὶ διανοήσεις ἀνάψῃ. 15 καὶ γάρ εἰσιν „αἱ χεῖρες Μωυσεῖ βαρεῖαι“ (Exod. 17, 12)· ἐπειδὴ γὰρ αἱ τοῦ φαύλου πράξεις ἀνεμιαῖοί τε καὶ κοῦφαι, γένοιντ’ ἂν αἱ τοῦ σοφοῦ βαρεῖαι καὶ ἀκίνητοι οὐδ’ εὐσάλευτοι· παρὸ καὶ στηρίζονται ὑπό τε Ἀαρών, τοῦ ¹⁶ λόγου, καὶ Ὤρ, ὅ ἐστι φῶς· οὐδὲν δὲ τῶν πραγμάτων φῶς ἐναργέστερόν ἐστιν ἀληθείας· βούλεται οὖν διὰ συμβόλων σοι παραστῆσαι, ὅτι αἱ τοῦ σοφοῦ πράξεις στηρίζονται ὑπὸ τῶν ἀναγκαιοτάτων λόγου τε καὶ ἀληθείας. διὸ καὶ Ἀαρὼν ὅταν τελευτᾷ, τουτέστιν ὅταν τελειωθῇ, εἰς
Ὤρ, ὅ ἐστι φῶς, ἀνέρχεται (Num. 20, 25)· τὸ γὰρ τέλος τοῦ λόγου ἀλήθειά ἐστιν ἡ φωτὸς τηλαυγεστέρα, εἰς ἣν σπουδάζει ὁ λόγος ἐλθεῖν.

[46] οὐχ ὁρᾷς ὅτι καὶ τὴν παρὰ τοῦ θεοῦ σκηνὴν (Exod. 33, 7) λαβών, τουτέστι σοφίαν, ἐν ᾗ κατασκηνοῖ καὶ ἐνοικεῖ ὁ σοφός, ἔπηξε καὶ ἐβεβαιώσατο καὶ κραταιῶς ἱδρύσατο, οὐκ ἐν τῷ σώματι, ἀλλ’ ἔξω τούτου;
παρεμβολῇ γὰρ αὐτὸ ἀπεικάζει, στρατοπέδῳ πολέμων καὶ κακῶν ὅσα πόλεμος ἐργάζεται πλήρει, μετουσίαν εἰρήνης οὐκ ἔχοντι. „καὶ ἐκλήθη ἡ σκηνὴ μαρτυρίου“, σοφία μαρτυρουμένη ὑπὸ θεοῦ· καὶ γὰρ „πᾶς ὁ ζητῶν κύριον ἐξεπορεύετο“, παγκάλως·

[47] εἰ γὰρ ζητεῖς θεόν, ὦ διάνοια, ἐξελθοῦσα ἀπὸ σαυτῆς ἀναζήτει, μένουσα δὲ ἐν τοῖς σωματικοῖς ὄγκοις
ἢ ταῖς κατὰ νοῦν οἰήσεσιν ἀζητήτως ἔχεις τῶν θείων, κἂν ἐπιμορφάζῃς ὅτι ζητεῖς· εἰ δὲ ζητοῦσα εὑρήσεις θεόν, ἄδηλον, πολλοῖς γὰρ οὐκ ἐφανέρωσεν ἑαυτόν, ἀλλ’ ἀτελῆ τὴν σπουδὴν ἄχρι παντὸς ἔσχον· ἐξαρκεῖ μέντοι πρὸς μετουσίαν ἀγαθῶν καὶ ψιλὸν τὸ ζητεῖν μόνον, ἀεὶ γὰρ αἱ ἐπὶ τὰ καλὰ ὁρμαί, κἂν τοῦ τέλους ἀτυχῶσι, τοὺς χρωμένους προευφραίνουσιν.

[48]
οὕτως ὁ μὲν φαῦλος ἀρετήν γε φεύγων καὶ θεὸν ἀποκρυπτόμενος ἐπ’ ἀσθενῆ βοηθὸν καταφεύγει τὸν ἴδιον νοῦν, ὁ δὲ σπουδαῖος ἔμπαλιν ἑαυτὸν ἀποδιδράσκων ἀναστρέφει πρὸς τὴν τοῦ ἑνὸς ἐπίγνωσιν, p. 97 M. καλὸν δρόμον καὶ πάντων ἄριστον ἀγώνισμα τοῦτο νικῶν.

[49] 16 „Καὶ ἐκάλεσε κύριος ὁ θεὸς τὸν Ἀδὰμ καὶ εἶπεν αὐτῷ
Ποῦ εἶ“ (Gen. 3, 9) ; διὰ τί μόνος καλεῖται ὁ Ἀδάμ, συγκεκρυμμένης αὐτῷ καὶ τῆς γυναικός; λεκτέον οὖν πρῶτον, ὅτι καλεῖται ὁ νοῦς ὅπου ἦν, ὅταν ἔλεγχον λαμβάνῃ καὶ ἐπίστασιν τῆς τροπῆς· οὐ μόνον δ’¹⁷¹⁸ αὐτὸς καλεῖται, ἀλλὰ καὶ αἱ δυνάμεις αὐτοῦ πᾶσαι, ἄνευ γὰρ τῶν δυνάμεων ὁ νοῦς καθ’ ἑαυτὸν γυμνὸς καὶ οὐδὲ ὢν εὑρίσκεται· μία δὲ τῶν δυνάμεων καὶ ἡ αἴσθησις, ἥτις ἐστὶ γυνή.

[50] συγκέκληται οὖν τῷ Ἀδὰμ τῷ νῷ καὶ ἡ γυνὴ αἴσθησις· ἰδίᾳ δ’ αὐτὴν οὐ καλεῖ· διὰ τί; ὅτι ἄλογος οὖσα ἔλεγχον ἐξ ἑαυτῆς λαμβάνειν οὐ δύναται· οὔτε γὰρ ἡ ὅρασις οὔθ’
ἡ ἀκοὴ οὔτε τις τῶν ἄλλων αἰσθήσεων διδακτή, ὥστε οὐ δύναται κατάληψιν πραγμάτων ποιήσασθαι· μόνων γὰρ σωμάτων διακριτικὴν εἰργάσατο αὐτὴν ὁ ἐργασάμενος· ὁ δὲ νοῦς ὁ διδασκόμενός ἐστιν, οὗ χάριν αὐτὸν

[51] ἀλλ’ οὐ τὴν αἴσθησιν προκέκληται. 17 τὸ δὲ „ποῦ εἶ“ πολλαχῶς ἔστιν ἀποδοῦναι· ἅπαξ μὲν οὐ τὸ πευστικόν, ἀλλὰ τὸ ἀποφαντικὸν τὸ
ἴσον τῷ „ἐν τόπῳ ὑπάρχεις“ βαρυτονουμένου τοῦ „ποὺ εἶ“· ἐπειδὴ γὰρ ᾠήθης τὸν θεὸν ἐν τῷ παραδείσῳ περιπατεῖν καὶ ὑπὸ τούτου περιέχεσθαι, μάθε ὅτι οὐκ εὖ τοῦτο πέπονθας, καὶ ἄκουσον παρὰ τοῦ ἐπισταμένου θεοῦ ῥῆσιν ἀληθεστάτην, ὅτι ὁ μὲν θεὸς οὐχί που — οὐ γὰρ περιέχεται ἀλλὰ περιέχει τὸ πᾶν —, τὸ δὲ γενόμενον ἐν τόπῳ, περιέχεσθαι
γὰρ αὐτὸ ἀλλ’ οὐ περιέχειν ἀναγκαῖον.

[52] δεύτερον δὲ τὸ λεγόμενον ἴσον ἐστὶ τούτῳ· ποῦ γέγονας, ὦ ψυχή; ἀνθ’ οἵων ἀγαθῶν οἷα ᾕρησαι κακά; καλέσαντός σε τοῦ θεοῦ πρὸς μετουσίαν ἀρετῆς κακίαν μετέρχῃ, καὶ τὸ τῆς ζωῆς ξύλον, τουτέστι σοφίας ᾗ δυνήσῃ ζῆν, παρασχόντος εἰς ἀπόλαυσιν ἀμαθίας καὶ φθορᾶς ἐνεφορήθης, κακοδαιμονίαν
τὸν ψυχῆς θάνατον εὐδαιμονίας τῆς ἀληθινῆς ζωῆς προκρίνασα;

[53] τρίτον ἐστὶ τὸ πευστικόν, πρὸς ὃ δύο γένοιντ’ ἂν ἀποκρίσεις· μία μὲν πυνθανομένῳ „ποῦ εἶ“ ἡ „οὐδαμοῦ“, τόπον γὰρ οὐδένα ἔχει ἡ τοῦ φαύλου ψυχή, ᾧ ἐπιβήσεται ἢ ἐφ’ οὗ ἱδρυθήσεται, παρὸ καὶ ἄτοπος λέγεται εἶναι ὁ φαῦλος — ἄτοπον δέ ἐστι κακὸν δύσθετον —· τοιοῦτος δ’ ὁ μὴ
ἀστεῖος, σαλεύων καὶ κλονούμενος ἀεὶ καὶ πνεύματος τρόπον ἀστάτου διαφερόμενος, βεβαίου τὸ p. 98 M. παράπαν οὐδεμιᾶς γνώμης ἑταῖρος ὤν·

[54] ἑτέρα δὲ γένοιτ’ ἂν ἀπόκρισις τοιάδε, ᾗ κέχρηται καὶ ὁ Ἀδάμ· ποῦ εἰμι ἄκουε· ὅπου οἱ τὸν θεὸν ἰδεῖν ἀδυνατοῦντες, ὅπου οἱ θεοῦ οὐκ ἀκούοντες, ὅπου οἱ τὸ αἴτιον ἀποκρυπτόμενοι, ὅπου οἱ φεύγοντες ἀρετήν, ὅπου
¹⁹ οἱ γυμνοὶ σοφίας, ὅπου οἱ φοβούμενοι καὶ τρέμοντες ὑπ’ ἀνανδρίας καὶ δειλίας ψυχικῆς· ὅταν γὰρ λέγῃ „τῆς φωνῆς σου ἤκουσα ἐν τῷ παραδείσῳ καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην“ (Gen. 3, 10), πάντα τὰ εἰρημένα παρίστησιν, ὡς καὶ ἐν τοῖς προτέροις διὰ μακροτέρων λόγων
ἀπεδείξαμεν.

[55] 18 καίτοι γυμνὸς οὐκ ἔστι νῦν ὁ Ἀδάμ· „ἐποίησαν ἑαυτοῖς περιζώματα“ ὀλίγῳ πρότερον εἴρηται· ἀλλὰ καὶ διὰ τούτου βούλεταί σε διδάξαι, ὅτι γυμνότητα οὐ τὴν τοῦ σώματος παραλαμβάνει, ἀλλὰ καθ’ ἣν ὁ νοῦς ἄμοιρος καὶ γυμνὸς ἀρετῆς ἀνευρίσκεται.

[56] "Ἡ γυνὴ“ φησίν „ἣν ἔδωκας μετ’ ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ
τοῦ ξύλου, καὶ ἔφαγον“ (Gen. 3, 12). εὖ τὸ μὴ φάναι, ἡ γυνὴ ἣν ἔδωκας ἐμοί, ἀλλὰ „μετ’ ἐμοῦ“· οὐ γὰρ ἐμοὶ ὡς κτῆμα τὴν αἴσθησιν ἔδωκας, ἀλλὰ καὶ αὐτὴν ἀφῆκας ἄνετον καὶ ἐλευθέραν, κατά τινα τρόπον οὐχ ὑπείκουσαν τοῖς τῆς ἐμῆς διανοίας ἐπιτάγμασιν· ἐὰν γοῦν βουληθῇ ὁ νοῦς προστάξαι τῇ ὁράσει μὴ ἰδεῖν, οὐδὲν ἧττον αὕτη τὸ ὑποκείμενον
ὄψεται· καὶ ἡ ἀκοὴ μέντοι προσπεσούσης φωνῆς ἀντιλήψεται πάντως, κἂν ὁ νοῦς φιλονεικῶν διακελεύηται αὐτῇ μὴ ἀκούειν· καὶ μὴν ἥ γε ὄσφρησις ἀτμῶν χωρησάντων εἰς αὐτὴν ὀσφρήσεται, κἂν ὁ νοῦς ἀπαγορεύῃ μὴ ἀντιλαβέσθαι.

[57] διὰ τοῦτο ὁ θεὸς οὐκ ἔδωκεν αἴσθησιν τῷ ζῴῳ, ἀλλὰ μετὰ τοῦ ζῴου· τὸ δὲ τοῦτ’ ἐστίν· ἅπαντα αἴσθησις μετὰ
τοῦ ἡμετέρου νοῦ γνωρίζει καὶ ἅμα αὐτῷ· οἷον ἡ ὅρασις ἅμα τῷ νῷ ἐπιβάλλει τῷ ὁρατῷ· εἶδέ τε γὰρ ὁ ὀφθαλμὸς τὸ σῶμα καὶ εὐθὺς ὁ νοῦς κατέλαβε τὸ ὁραθέν, ὅτι μέλαν ἢ λευκὸν ἢ ὠχρὸν ἢ φοινικοῦν ἢ τρίγωνον ἢ τετράγωνον ἢ στρογγύλον ἢ τὰ ἄλλα χρώματά τε καὶ σχήματα· καὶ πάλιν ἡ ἀκοὴ ἐπλήχθη ὑπὸ τῆς φωνῆς καὶ μετ’ αὐτῆς ὁ
νοῦς· τεκμήριον δέ, ἔκρινεν εὐθὺς τὴν φωνήν, ὅτι λεπτὴ ἢ μέγεθος ἔχουσα ἢ ἐμμελὴς καὶ εὔρυθμος καὶ πάλιν εἰ ἐκμελής τε καὶ οὐκ ἐναρμόνιος·

[58] καὶ ταὐτὸν ἐπὶ τῶν ἄλλων αἰσθήσεων εὑρίσκεται. πάνυ δὲ καλῶς καὶ τὸ προσθεῖναι τὸ „αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου“· τὸν γὰρ ξύλινον καὶ αἰσθητὸν ὄγκον τῷ νῷ οὐδεὶς δίδωσιν, ὅτι μὴ αἴσθησις· τίς
γὰρ ἔδωκε τῇ διανοίᾳ γνωρίσαι τὸ σῶμα ἢ τὸ λευκόν; οὐχ ἡ ὄψις; τίς δὲ τὴν φωνήν; οὐχ ἡ ἀκοή; τίς δὲ τὸν ἀτμόν; οὐχ ἡ ὄσφρησις; τίς δὲ τὸν χυλόν; οὐχ ἡ γεῦσις; p. 99 M. τίς δὲ τὸ τραχὺ καὶ μαλακόν; οὐχ ἡ ἁφή; ὀρθῶς οὖν καὶ πάνυ ἀληθῶς εἴρηται ὑπὸ τοῦ νοῦ, ὅτι τὰς τῶν σωμάτων ἀντιλήψεις δίδωσί μοι μόνη ἡ αἴσθησις.

²⁰

[59] 19 „Καὶ εἶπεν ὁ θεὸς τῇ γυναικί Τί τοῦτο ἐποίησας; καὶ εἶπεν Ὁ ὄφις ἠπάτησέ με, καὶ ἔφαγον“ (Gen. 3, 13). ἄλλο μὲν πυνθάνεται τῆς αἰσθήσεως ὁ θεός, ἄλλο δὲ αὐτὴ ἀποκρίνεται· πυνθάνεται μὲν γάρ τι περὶ τοῦ ἀνδρός, ἡ δὲ οὐ περὶ τούτου φησίν, ἀλλά τι περὶ ἑαυτῆς, λέγουσα ὅτι ἔφαγον, οὐχ ὅτι ἔδωκα.

[60] μήποτ’ οὖν ἀλληγοροῦντες λύσομεν
τὸ ἀπορηθὲν καὶ δείξομεν τὴν γυναῖκα εὐθυβόλως πρὸς τὸ πύσμα ἀποκρινομένην. ἀνάγκη γάρ ἐστιν αὐτῆς φαγούσης καὶ τὸν ἄνδρα φαγεῖν· ὅταν γὰρ ἡ αἴσθησις ἐπιβάλλουσα τῷ αἰσθητῷ πληρωθῇ τῆς αὐτοῦ φαντασίας, εὐθὺς καὶ ὁ νοῦς συμβέβληκε καὶ ἀντελάβετο καὶ τρόπον τινὰ τροφῆς τῆς ἀπ’ ἐκείνου πεπλήρωται. τοῦτ’ οὖν φησιν· ἄκουσα δέδωκα
τῷ ἀνδρί· προσβαλούσης γάρ μου τῷ ὑποκειμένῳ, ὀξυκίνητος ὢν αὐτὸς

[61] ἐφαντασιώθη καὶ ἐτυπώθη. 20 παρατήρει δ’ ὅτι ὁ μὲν ἀνὴρ λέγει τὴν γυναῖκα δεδωκέναι, ἡ δὲ γυνὴ οὐχὶ τὸν ὄφιν δεδωκέναι, ἀλλὰ ἠπατηκέναι· ἴδιον γὰρ αἰσθήσεως μὲν τὸ διδόναι, ἡδονῆς δὲ τῆς ποικίλης καὶ ὀφιώδους τὸ ἀπατᾶν καὶ παρακρούεσθαι· οἷον τὸ λευκὸν τῇ φύσει
καὶ τὸ μέλαν καὶ τὸ θερμὸν καὶ τὸ ψυχρὸν δίδωσιν ἡ αἴσθησις τῷ νῷ, οὐχὶ ἀπατῶσα ἀλλὰ πρὸς ἀλήθειαν· τοιαῦτα γάρ ἐστι τὰ ὑποκείμενα, οἵα καὶ ἡ ἀπ’ αὐτῶν προσπίπτουσα φαντασία, κατὰ τοὺς πλείστους τῶν μὴ φυσικώτερον φυσιολογούντων· ἡ δὲ ἡδονὴ οὐχ οἷόν ἐστι τὸ ὑποκείμενον, τοιοῦτον αὐτὸ γνωρίζει τῇ διανοίᾳ, ἀλλ’ ἐπιψεύδεται τέχνῃ τὸ
ἀλυσιτελὲς εἰς συμφέροντος τάξιν ἐμβιβάζουσα·

[62] ὥσπερ καὶ τῶν ἑταιρῶν τὰς εἰδεχθεῖς ἰδεῖν ἔστι φαρματτούσας καὶ ὑπογραφομένας τὴν ὄψιν, ἵνα τὸ περὶ αὐτὰς αἶσχος ἐπικρύψωσι, καὶ τὸν ἀκρατῆ ἐπὶ τὴν γαστρὸς νενευκότα ἡδονήν· οὗτος τὸν πολὺν ἄκρατον καὶ τῶν σιτίων τὴν παρασκευὴν ἀποδέχεται ὡς ἀγαθόν, βλαπτόμενος καὶ τὸ σῶμα καὶ τὴν ψυχὴν
ἀπ’ αὐτῶν·

[63] πάλιν τοὺς ἐρῶντας ἰδεῖν ἔστι πολλάκις ἐπὶ γυναίων αἰσχίστων ὀφθῆναι ἐπιμεμηνότας, τῆς ἡδονῆς ἀπατώσης καὶ μονονουχὶ διεξιούσης, ὅτι εὐμορφία καὶ εὔχροια καὶ εὐσαρκία καὶ τῶν μερῶν ἀναλογία περὶ τὰς πάντα τὰ ἐναντία τούτοις ἐχούσας ἐστί· τὰς γοῦν πρὸς p. 100 M. ἀλήθειαν ἀμέμπτῳ κεχρημένας κάλλει παρορῶσιν, ἐκείνων δὲ ὧν εἶπον κατατήκονται.

[64] πᾶσα οὖν ἀπάτη οἰκειοτάτη ἡδονῇ, δόσις δὲ αἰσθήσει·
²¹ ἡ μὲν γὰρ σοφίζεται καὶ παράγει τὸν νοῦν, οὐχ ὁποῖα τὰ ὑποκείμενά ἐστι δηλοῦσα, ἀλλ’ ὁποῖα οὐκ ἔστιν, ἡ δὲ αἴσθησις ἀκραιφνῶς δίδωσι τὰ σώματα οὕτως, ὡς ἔχει φύσεως ἐκεῖνα, πλάσματος καὶ τέχνης ἐκτός.

[65] 21 „Καὶ εἶπε κύριος ὁ θεὸς τῷ ὄφει Ὅτι ἐποίησας τοῦτο, ἐπικατάρατος
σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς. ἐπὶ τῷ στήθει καὶ τῇ κοιλίᾳ πορεύσῃ, καὶ γῆν φάγεσαι πάσας τὰς ἡμέρας τῆς ζωῆς σου. καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικός, καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ τοῦ σπέρματος αὐτῆς. αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ
πτέρναν“ (Gen. 3, 14. 15). διὰ τίνα αἰτίαν χωρὶς ἀπολογίας καταρᾶται τῷ ὄφει, κελεύων ἐν ἑτέροις ὡς εἰκὸς „στῆναι τοὺς δύο, οἷς ἐστιν ἡ ἀντιλογία“ (Deut. 19, 17) καὶ μὴ τῷ ἑτέρῳ προπιστεύειν;

[66] καὶ μὴν ὁρᾷς ὅτι τῷ Ἀδὰμ οὐ προπεπίστευκε κατὰ τῆς γυναικός, ἀλλὰ δίδωσιν αὐτῇ εἰς ἀπολογίαν ἀφορμήν, ὅταν πυνθάνηται „τί τοῦτο ἐποίησας“
(Gen. 3, 13) ; ἡ δέ γε ὁμολογεῖ πταῖσαι παρὰ τὴν τῆς ὀφιώδους καὶ ποικίλης ἡδονῆς ἀπάτην. τί οὖν ἐκώλυε, καὶ τῆς γυναικὸς εἰπούσης ὅτι ὁ ὄφις ἠπάτησέ με, πυθέσθαι τοῦ ὄφεως, εἰ οὗτος ἠπάτησεν, ἀλλὰ μὴ ἀκρίτως χωρὶς ἀπολογίας καταρᾶσθαι;

[67] λεκτέον οὖν ὅτι ἡ αἴσθησις οὔτε τῶν φαύλων οὔτε τῶν σπουδαίων ἐστίν, ἀλλὰ μέσον τι αὕτη καὶ
κοινὸν σοφοῦ τε καὶ ἄφρονος, καὶ γενομένη μὲν ἐν ἄφρονι γίνεται φαύλη, ἐν ἀστείῳ δὲ σπουδαία. εἰκότως οὖν, ἐπειδὴ φύσιν ἐξ ἑαυτῆς μοχθηρὰν οὐκ ἔχει, ἀλλ’ ἐπαμφοτερίζουσα νεύει πρὸς ἑκάτερα τό τε εὖ καὶ χεῖρον, οὐ καταδικάζεται πρὶν ὁμολογῆσαι, ὅτι ἠκολούθησε τῷ χείρονι.

[68] ὁ δὲ ὄφις ἡ ἡδονὴ ἐξ ἑαυτῆς ἐστι μοχθηρά· διὰ τοῦτο ἐν μὲν σπουδαίῳ
οὐχ εὑρίσκεται τὸ παράπαν, μόνος δ’ αὐτῆς ὁ φαῦλος ἀπολαύει. κατὰ τὸ οἰκεῖον οὖν μὴ διδοὺς ἀπολογίαν αὐτῇ καταρᾶται ὁ θεός, σπέρμα ἀρετῆς οὐκ ἐχούσῃ, ἀλλὰ αἰεὶ καὶ πανταχοῦ ἐπιλήπτῳ καὶ μιαρᾷ καθεστώσῃ.

[69] 22 διὰ τοῦτο καὶ τὸν Εἲρ χωρὶς αἰτίας περιφανοῦς πονηρὸν οἶδεν ὁ θεὸς (Gen. 38, 7) καὶ ἀποκτείνει· τὸν γὰρ δερμάτινον ὄγκον
ἡμῶν τὸ σῶμα — Εἲρ γὰρ δερμάτινος ἑρμηνεύεται — πονηρόν τε καὶ ἐπίβουλον τῆς ψυχῆς οὐκ ἀγνοεῖ καὶ νεκρὸν καὶ τεθνηκὸς αἰεί· μὴ γὰρ ²² ἄλλο τι νοήσῃς ἕκαστον ἡμῶν ποιεῖν ἢ νεκροφορεῖν, | τὸ νεκρὸν ἐξ ²³ ἑαυτοῦ σῶμα ἐγειρούσης καὶ ἀμοχθὶ φερούσης τῆς ψυχῆς· καὶ τὴν εὐτονίαν αὐτῆς, εἰ βούλει, κατανόησον.

[70] ὁ μὲν ἐρρωμενέστατος ἀθλητὴς οὐκ ἂν ἰσχύσαι τὸν ἑαυτοῦ πρὸς βραχὺν χρόνον ἀνδριάντα κομίσαι, ἡ δὲ ψυχὴ μέχρις ἑκατονταετίας ἔστιν ὅτε τὸν τοῦ ἀνθρώπου φέρει κούφως ἀνδριάντα μὴ κάμνουσα· οὐ γὰρ νῦν αὐτὸν ἀπέκτεινεν, ἀλλ’ ἐξ ἀρχῆς
νεκρὸν τὸ σῶμα ἀπειργάσατο.

[71] πονηρὸν δὲ φύσει μέν, ὡς εἶπον, ἐστὶ καὶ ψυχῆς ἐπίβουλον, οὐ φαίνεται δὲ πᾶσιν, ἀλλὰ μόνῳ τῷ θεῷ καὶ εἴ τις θεῷ φίλος· „ἐναντίον“ γάρ φησι „κυρίου πονηρὸς Εἴρ“. ὅταν γὰρ ὁ νοῦς μετεωροπολῇ καὶ τὰ τοῦ κυρίου μυστήρια μυῆται, πονηρὸν καὶ δυσμενὲς κρίνει τὸ σῶμα· ὅταν δὲ ἀποστῇ τῆς τῶν θείων ἐρεύνης, φίλον
αὑτῷ καὶ συγγενὲς καὶ ἀδελφὸν ἡγεῖται, καταφεύγει γοῦν ἐπὶ τὰ φίλα τούτῳ.

[72] διὰ τοῦτο ἀθλητοῦ ψυχὴ καὶ φιλοσόφου διαφέρει· ὁ μὲν γὰρ ἀθλητὴς πάντα ἐπὶ τὴν τοῦ σώματος εὐεξίαν ἀναφέρει καὶ τὴν ψυχὴν αὐτὴν πρόοιτ’ ἂν ὑπὲρ αὐτοῦ ἅτε φιλοσώματος ὑπάρχων, ὁ δὲ φιλόσοφος ἐραστὴς ὢν τοῦ καλοῦ τοῦ ζῶντος ἐν ἑαυτῷ κήδεται ψυχῆς, τοῦ
δὲ νεκροῦ ὄντως σώματος ἀλογεῖ μόνον στοχαζόμενος, ἵνα μὴ ὑπὸ κακοῦ

[73] καὶ νεκροῦ συνδέτου πλημμελῆται τὸ ἄριστον ἡ ψυχή. 23 ὁρᾷς ὅτι τὸν Εἲρ ἀποκτείνει οὐχ ὁ κύριος, ἀλλ’ ὁ θεός· οὐ γάρ, καθὸ ἄρχει καὶ ἡγεμονεύει δυναστείᾳ κράτους αὐτεξουσίῳ χρώμενος, ἀναιρεῖ τὸ σῶμα, ἀλλὰ καθὸ ἀγαθότητι καὶ χρηστότητι χρῆται — ὁ θεὸς γὰρ ἀγαθότητός
ἐστι τοῦ αἰτίου ὄνομα —, ἵνα εἰδῇς ὅτι καὶ τὰ ἄψυχα οὐκ ἐξουσίᾳ πεποίηκεν ἀλλ’ ἀγαθότητι, ᾗ καὶ τὰ ἔμψυχα· ἔδει γὰρ εἰς τὴν τῶν βελτιόνων δήλωσιν γένεσιν ὑποστῆναι καὶ τῶν χειρόνων ὑπὸ δυνάμεως τῆς αὐτῆς ἀγαθότητος τοῦ αἰτίου, ἥτις ἐστὶν ὁ θεός.

[74] πότε οὖν, ὦ ψυχή, μάλιστα νεκροφορεῖν σαυτὴν ὑπολήψῃ; ἆρά γε οὐχ ὅταν τελειωθῇς καὶ βραβείων
καὶ στεφάνων ἀξιωθῇς; ἔσῃ γὰρ τότε φιλόθεος, οὐ φιλοσώματος· τεύξῃ δὲ τῶν ἄθλων, ἐὰν γυνή σου γένηται ἡ τοῦ Ἰούδα νύμφη Θάμαρ, ἥτις ἑρμηνεύεται φοῖνιξ, σύμβολον νίκης· τεκμήριον δέ· ὅταν αὐτὴν ἀγάγηται ²⁴²⁵ ὁ Εἴρ, εὐθὺς πονηρός τε εὑρίσκεται καὶ κτείνεται· λέγει γάρ· "καὶ ἔλαβεν Ἰούδας γυναῖκα Εἲρ τῷ πρωτοτόκῳ αὐτοῦ, ᾗ ὄνομα Θάμαρ“ (Gen. 38, 6), καὶ εὐθὺς ἐπιλέγει· „καὶ ἐγένετο Εἲρ πονηρὸς ἔναντι κυρίου, καὶ ἀπέκτεινεν αὐτὸν ὁ θεός" (ib. 7)· ὅταν γὰρ ὁ νοῦς τὰ ἀρετῆς
ἀπενέγκηται νικητήρια, θάνατον καταψηφίζεται τοῦ νεκροῦ σώματος.

[75] ὁρᾷς ὅτι καὶ τὸν ὄφιν ἄνευ ἀπολογίας καταρᾶται, ἡδονὴ γάρ ἐστι, καὶ τὸν Εἲρ χωρὶς αἰτίας περιφανοῦς p.102 M. ἀποκτείνει, ἔστι γὰρ σῶμα. καὶ σκοπῶν, ὦ γενναῖε, εὑρήσεις τὸν θεὸν πεποιηκότα φύσεις ἐξ ἑαυτῶν ἐπιλήπτους τε καὶ ὑπαιτίους ἐν ψυχῇ καὶ ἐν πᾶσι σπουδαίας καὶ ἐπαινετάς,
ὥσπερ ἔχει καὶ ἐπὶ φυτῶν καὶ ζῴων.

[76] οὐχ ὁρᾷς ὅτι καὶ τῶν φυτῶν τὰ μὲν ἥμερα καὶ ὠφέλιμα καὶ σωτήρια κατεσκεύακεν ὁ δημιουργός, τὰ δὲ ἄγρια καὶ βλαβερὰ καὶ νόσων καὶ φθορᾶς αἴτια, καὶ ζῷα ὁμοίως; καθάπερ ἀμέλει καὶ τὸν ὄφιν, περὶ οὗ νῦν ἐστιν ὁ λόγος, φθοροποιὸν γὰρ τὸ ζῷον καὶ ἀναιρετικὸν ἐξ αὑτοῦ. ὃ δὴ διατίθησιν ἄνθρωπον
ὄφις, τοῦτο καὶ ψυχὴν ἡδονή, παρὸ καὶ ἀπεικάσθη ὄφις ἡδονῇ.

[77] 24 Ὥσπερ οὖν ἡδονὴν καὶ σῶμα ἄνευ μεμίσηκεν αἰτιῶν ὁ θεός, οὕτω καὶ φύσεις ἀστείας χωρὶς περιφανοῦς αἰτίας προαγήοχεν, ἔργον οὐδὲν πρὸ τῶν ἐπαίνων αὐτῶν ὁμολογήσας. εἰ γάρ τις ἔροιτο, διὰ τί φησι τὸν Νῶε χάριν εὑρεῖν ἐναντίον κυρίου τοῦ θεοῦ (Gen. 6, 8) μηδὲν
πρότερον ἐργασάμενον, ὅσα γε εἰς τὴν ἡμετέραν ἐπίγνωσιν, ἀστεῖον, ἀποκρινούμεθα δεόντως ὅτι ἐπαινετῆς ἐλέγχεται συστάσεως καὶ γενέσεως, ἑρμηνεύεται γὰρ Νῶε ἀνάπαυσις ἢ δίκαιος· ἀνάγκη δὲ τὸν παυόμενον ἀδικημάτων καὶ ἁμαρτημάτων, ἀναπαυόμενον ἐπὶ τῷ καλῷ καὶ δικαιοσύνῃ συζῶντα, χάριν εὑρεῖν παρὰ τῷ θεῷ.

[78] τὸ δὲ χάριν εὑρεῖν
οὐκ ἔστι μόνον, ὡς νομίζουσί τινες, ἴσον τῷ εὐαρεστῆσαι, ἀλλὰ καὶ τοιοῦτον· ζητῶν ὁ δίκαιος τὴν τῶν ὄντων φύσιν ἓν τοῦτο εὑρίσκει ἄριστον εὕρημα, χάριν ὄντα τοῦ θεοῦ τὰ σύμπαντα, γενέσεως δὲ οὐδὲν χάρισμα, ²⁶²⁷ ὅτι γε οὐδὲ κτῆμα, θεοῦ δὲ κτῆμα τὰ πάντα, διὸ καὶ μόνου τὴν χάριν οἰκεῖον· τοῖς γοῦν ζητοῦσι, τίς ἀρχὴ γενέσεως, ὀρθότατα ἄν τις ἀποκρίνοιτο, ὅτι ἀγαθότης καὶ χάρις τοῦ θεοῦ, ἣν ἐχαρίσατο τῷ μετ’ αὐτὸν γένει· δωρεὰ γὰρ καὶ εὐεργεσία καὶ χάρισμα θεοῦ τὰ πάντα ὅσα ἐν κόσμῳ καὶ αὐτὸς ὁ κόσμος ἐστί.

[79] 25 καὶ Μελχισεδὲκ βασιλέα τε τῆς
εἰρήνης — Σαλὴμ τοῦτο γὰρ ἑρμηνεύεται — καὶ ἱερέα ἑαυτοῦ πεποίηκεν ὁ θεός (Gen. 14, 18), p. 103 Μ. οὐδὲν ἔργον αὐτοῦ προδιατυπώσας, ἀλλὰ τοιοῦτον ἐργασάμενος βασιλέα καὶ εἰρηναῖον καὶ ἱερωσύνης ἄξιον τῆς ἑαυτοῦ πρῶτον· καλεῖται γὰρ βασιλεὺς δίκαιος, βασιλεὺς δὲ ἐχθρὸν τυράννῳ, ὅτι ὁ μὲν νόμων, ὁ δὲ ἀνομίας ἐστὶν εἰσηγητής.

[80] ὁ μὲν οὖν τύραννος
νοῦς ἐπιτάγματα ἐπιτάττει τῇ τε ψυχῇ καὶ τῷ σώματι βίαια καὶ βλαβερὰ καὶ σφοδρὰς λύπας ἐργαζόμενα, τὰς κατὰ κακίαν λέγω πράξεις καὶ τὰς τῶν παθῶν ἀπολαύσεις· ὁ δὲ [δεύτερος] βασιλεὺς πρῶτον μὲν [οὖν] οὐκ ἐπιτάττει μᾶλλον ἢ πείθει, ἔπειτα τοιαῦτα παραγγέλλει, δι’ ὧν ὥσπερ σκάφος τὸ ζῷον εὐπλοίᾳ τῇ τοῦ βίου χρήσεται κυβερνώμενον
ὑπὸ τοῦ ἀγαθοῦ [καὶ τεχνίτου] κυβερνήτου, οὗτος δέ ἐστιν ὁ ὀρθὸς λόγος.

[81] καλείσθω οὖν ὁ μὲν τύραννος ἄρχων πολέμου, ὁ δὲ βασιλεὺς ἡγεμὼν εἰρήνης, Σαλήμ, καὶ προσφερέτω τῇ ψυχῇ τροφὰς εὐφροσύνης καὶ χαρᾶς πλήρεις· ἄρτους γὰρ καὶ οἶνον προσφέρει, ἅπερ Ἀμμανῖται καὶ Μωαβῖται τῷ βλέποντι παρασχεῖν οὐκ ἠθέλησαν, οὗ χάριν ἐκκλησίας
εἴργονται καὶ συλλόγου θείου· Ἀμμανῖται γὰρ οἱ ἐκ τῆς μητρὸς αἰσθήσεως καὶ Μωαβῖται οἱ ἐκ τοῦ πατρὸς νοῦ φύντες τρόποι δύο ταῦτα τῶν ὄντων συνεκτικὰ νομίζοντες νοῦν καὶ αἴσθησιν, θεοῦ δὲ μὴ ²⁸²⁹ λαμβάνοντες ἔννοιαν, „οὐκ εἰσελεύσονται“ φησὶ Μωυσῆς „ εἰς ἐκκλησίαν κυρίου, ... παρὰ τὸ μὴ συναντῆσαι αὐτοὺς ἡμῖν μετ’ ἄρτων καὶ ὕδατος“ (Deut. 23, 3. 4) ἐξιοῦσιν ἐκ τῶν παθῶν Αἰγύπτου.

[82] 26 ἀλλ’ ὁ μὲν Μελχισεδὲκ ἀντὶ ὕδατος οἶνον προσφερέτω καὶ ποτιζέτω καὶ ἀκρατιζέτω
ψυχάς, ἵνα κατάσχετοι γένωνται θείᾳ μέθῃ νηφαλεωτέρᾳ νήψεως αὐτῆς· ἱερεὺς γάρ ἐστι λόγος κλῆρον ἔχων τὸν ὄντα καὶ ὑψηλῶς περὶ αὐτοῦ καὶ ὑπερόγκως καὶ μεγαλοπρεπῶς λογιζόμενος· τοῦ γὰρ ὑψίστου ἐστὶν ἱερεύς (Gen. 14, 18), οὐχ ὅτι ἐστί τις ἄλλος οὐχ ὕψιστος — ὁ γὰρ θεὸς εἷς ὢν „ἐν τῷ οὐρανῷ ἄνω ἐστὶ καὶ ἐπὶ τῆς γῆς κάτω, καὶ οὐκ ἔστιν
ἔτι πλὴν αὐτοῦ“ (Deut. 4, 39) —, ἀλλὰ τὸ μὴ ταπεινῶς καὶ χαμαιζήλως ὑπερμεγέθως δὲ καὶ ὑπεραΰλως καὶ ὑψηλῶς νοεῖν περὶ θεοῦ ἔμφασιν τοῦ ὑψίστου κινεῖ.

[83] 27 τί δὲ εἰργάσατο ἤδη καλὸν ὁ Ἀβράμ, ὅτι κελεύει αὐτῷ πατρίδος καὶ τῆς γενεᾶς ταύτης ξενοῦσθαι καὶ γῆν οἰκεῖν, ἣν ἂν αὐτὸς δῷ ὁ θεός (Gen. 12, 1) ; πόλις δέ ἐστιν ἀγαθὴ καὶ
πολλὴ καὶ σφόδρα εὐδαίμων, τὰ γὰρ δῶρα τοῦ θεοῦ μεγάλα καὶ τίμια. ἀλλὰ καὶ τοῦτον τὸν τρόπον ἐγέννησε τύπον ἔχοντα σπουδῆς ἄξιον· ἑρμηνεύεται γὰρ Ἀβρὰμ „πατὴρ p. 104 Μ. μετέωρος“, δι’ ἀμφοτέρων τῶν ὀνομάτων ἐπαινετός· ὁ γὰρ νοῦς, ὅταν μὴ δεσπότου τρόπον ἀπειλῇ

[84] τῇ ψυχῇ, ἀλλ’ ὡς πατὴρ ἄρχῃ, μὴ τὰ ἡδέα χαριζόμενος αὐτῇ, τὰ δὲ συμφέροντα
καὶ ἀκούσῃ διδούς, καὶ ἐπίπαν τῶν ταπεινῶν καὶ ἀγόντων ἐπὶ τὰ θνητὰ ἀποστὰς μετεωροπολῇ καὶ συνδιατρίβῃ θεωρήμασι τοῖς περὶ κόσμου καὶ τῶν μερῶν αὐτοῦ καὶ ἔτι μᾶλλον ἐπανιὼν ἐρευνᾷ τὸ θεῖον καὶ τὴν τούτου φύσιν δι’ ἔρωτα ἐπιστήμης ἄλεκτον, μένειν ἐπὶ τῶν ἐξ ἀρχῆς δογμάτων οὐ δύναται, ἀλλὰ μετοικίαν ζητεῖ βελτιούμενος ἀμείνω.

[85]
28 ἐνίους δὲ ὁ θεὸς καὶ πρὸ τῆς γενέσεως καλῶς διαπλάττει καὶ διατίθεται καὶ κλῆρον ἔχειν ἄριστον προῄρηται. οὐχ ὁρᾷς, τί περὶ τοῦ Ἰσαάκ φησι τῷ Ἀβραὰμ οὐκ ἐλπίσαντι, ὅτι γενήσεται τοιούτου γεννήματος πατήρ, ἀλλὰ καὶ γελάσαντι ἐπὶ τῇ ὑποσχέσει καὶ εἰπόντι „Εἰ τῷ ἑκατονταετεῖ γενήσεται, καὶ Σάρρα ἐνενήκοντα ἐτῶν οὖσα τέξεται“
(Gen. 17, 17) ; καταφάσκει καὶ ἐπινεύει λέγων „Ναί, ἰδοὺ Σάρρα ἡ γυνή σου τέξεταί σοι υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ, καὶ ³⁰ στήσω τὴν διαθήκην μου πρὸς αὐτὸν εἰς διαθήκην αἰώνιον“ (ib. 19).

[86] τί οὖν ἐστι τὸ καὶ τοῦτον πρὸ τῆς γενέσεως ἐπαινεῖσθαι πεποιηκός; ἔνια τῶν ἀγαθῶν γενόμενα καὶ παρόντα ὠφελεῖ, οἷον ὑγίεια, εὐαισθησία, πλοῦτος εἰ τύχοι, δόξα — λεγέσθω γὰρ καὶ ταῦτα καταχρηστικώτερον ἀγαθά —, ἔνια δ’ οὐ γενόμενα μόνον ἀλλὰ καὶ θεσπισθέντα ὅτι γενήσεται,
ὥσπερ ἡ χαρὰ — εὐπάθεια ψυχῆς ἐστιν ἥδε — [γὰρ] οὐχ ὅταν παροῦσα δραστηρίως ἐνεργῇ μόνον εὐφραίνει, ἀλλὰ καὶ ὅταν ἐλπίζηται προγανοῖ· ἐξαίρετον γὰρ καὶ τοῦτ’ ἔχει· τὰ μὲν ἄλλα ἀγαθὰ ἰδίᾳ ἐνεργεῖ, ἡ δὲ χαρὰ καὶ ἴδιον καὶ κοινὸν ἀγαθόν ἐστιν· ἐπιγίνεται γοῦν ἅπασι, χαίρομεν γὰρ καὶ ἐπὶ ὑγείᾳ καὶ ἐπ’ ἐλευθερίᾳ καὶ ἐπὶ τῇ τιμῇ
καὶ ἐπὶ τοῖς ἄλλοις, ὥστε κυρίως εἰπεῖν μηδὲν εἶναι ἀγαθόν, ᾧ μὴ πρόσεστι χαρά.

[87] ἀλλ’ οὐ μόνον ἐπὶ προγεγενημένοις ἤδη τοῖς ἄλλοις ἀγαθοῖς καὶ παροῦσι χαίρομεν, ἀλλὰ καὶ ἐπὶ μέλλουσι καὶ προσδοκωμένοις, οἷον ὅτε ἐλπίζομεν πλουτήσειν ἢ ἄρξειν ἢ ἐπαινεθήσεσθαι ἢ νόσων ἀπαλλαγὴν εὑρήσεσθαι ἢ εὐτονίας καὶ ῥώμης κοινωνήσειν ἢ ἐπιστήμονες
ἀντ’ ἀνεπιστημόνων ἔσεσθαι, γεγήθαμεν οὐ μετρίως. ἐπειδὴ τοίνυν ἡ χαρὰ οὐ παροῦσα μόνον ἀλλὰ καὶ ἐλπιζομένη ἀναχεῖ τε καὶ εὐφραίνει τὴν ψυχήν, εἰκότως τὸν Ἰσαὰκ πρὶν γεννηθῆναι ὀνόματός τε καὶ δωρεᾶς μεγάλης ἠξίωσε· γέλως γὰρ ψυχῆς καὶ χαρὰ καὶ εὐφροσύνη διερμηνεύεται

[88] οὗτος. 29 πάλιν δὲ τὸν Ἰακὼβ καὶ τὸν Ἠσαῦ τὸν μὲν ἄρχοντα
καὶ ἡγεμόνα καὶ δεσπότην τὸν δὲ Ἠσαῦ ὑπήκοον καὶ p. 105 Μ. δοῦλον ἔτι κατὰ γαστρὸς ὄντας φησὶν εἶναι· ὁ γὰρ ζῳοπλάστης θεὸς ἐπίσταται τὰ ἑαυτοῦ καλῶς δημιουργήματα καὶ πρὶν αὐτὰ εἰς ἄκρον διατορεῦσαι, τάς τε δυνάμεις, αἷς αὖθις χρήσονται, καὶ συνόλως τὰ ἔργα τούτων καὶ πάθη. ἐπειδὴ γὰρ πορεύεται ἡ ὑπομονητικὴ ψυχὴ Ῥεβέκκα πυθέσθαι παρὰ
θεοῦ, ἀποκρίνεται αὐτῇ, ὅτι „δύο ἔθνη ἐν τῇ γαστρί σού ἐστι, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται, καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ ³¹ μείζων δουλεύσει τῷ ἐλάσσονι“ (Gen. 25, 23).

[89] φύσει γὰρ δοῦλον παρὰ θεῷ τὸ φαῦλον καὶ ἄλογον, ἡγεμονικὸν δὲ καὶ ἐλεύθερον τὸ ἀστεῖον καὶ λογικὸν καὶ ἄμεινον, καὶ οὐχ ὅταν ἤδη γένηται ἐν τῇ ψυχῇ τέλειον ἑκάτερον, ἀλλὰ κἂν ἐνδοιάζηται· ὅλως γὰρ καὶ μικρά τις αὖρα τῆς ἀρετῆς
ἀρχὴν καὶ ἡγεμονίαν, οὐκ ἐλευθερίαν μόνον, ἐμφαίνει, καὶ ἔμπαλιν ἡ τυχοῦσα κακίας γένεσις δουλοῖ τὸν λογισμόν, κἂν μήπω τέλειον αὐτῆς ἐκφοιτήσῃ τὸ γέννημα.

[90] 30 τί δὲ παθὼν ὁ αὐτὸς οὗτος Ἰακώβ, τοῦ Ἰωσὴφ τοὺς δύο υἱοὺς προσαγαγόντος τὸν πρεσβύτερον Μανασσῆν καὶ τὸν νεώτερον Ἐφραΐμ, ἐναλλάττει τὰς χεῖρας καὶ τὴν μὲν δεξιὰν ἐπιτίθησι
τῷ νεωτέρῳ Ἐφραΐμ, τὴν δ’ εὐώνυμον τῷ πρεσβυτέρῳ Μανασσῇ, καὶ βαρὺ τὸ πρᾶγμα ἡγησαμένου τοῦ Ἰωσὴφ καὶ οἰηθέντος τὸν πατέρα ἄκοντα σφαλῆναι περὶ τὴν τῶν χειρῶν ἐπίθεσιν, φησίν· οὐ διήμαρτον, ἀλλ’ „οἶδα, τέκνον, οἶδα, καὶ οὗτος ἔσται εἰς λαὸν καὶ οὗτος ὑψωθήσεται, ἀλλ’ ὁ ἀδελφὸς αὐτοῦ ὁ νεώτερος μείζων αὐτοῦ ἔσται“ (Gen.
48, 19).

[91] τί οὖν χρὴ λέγειν ἢ τοῦτο, ὅτι δύο φύσεις ἐδημιουργήθησαν ἐν ψυχῇ ὑπὸ θεοῦ σφόδρα ἀναγκαῖαι, μνήμη τε καὶ ἀνάμνησις; ἀμείνων μὲν ἡ μνήμη, χείρων δὲ ἡ ἀνάμνησις· ἡ μὲν γὰρ ἐναύλους ἔχει καὶ ἐναργεῖς τὰς καταλήψεις, ὡς μηδὲ ἀγνοίᾳ διαμαρτεῖν, ἀναμνήσεως δὲ λήθη πάντως προηγεῖται, πηρὸν καὶ τυφλὸν πρᾶγμα.

[92] πρεσβύτερον
δὲ τὸ χεῖρον ἡ ἀνάμνησις εὑρίσκεται μνήμης τοῦ κρείττονος· * * * συνεχὲς καὶ ἀδιάστατον· οἱ γὰρ πρῶτον εἰς τὰς τέχνας εἰσαγόμενοι περικρατῆσαι τῶν εἰς αὐτὰς θεωρημάτων ἀδυνατοῦμεν εὐθύς· λήθῃ οὖν κατ’ ἀρχὰς χρώμενοι πάλιν ἀναμιμνῃσκόμεθα, ἕως ἐκ τοῦ πολλάκις μὲν ἐκλαθέσθαι πολλάκις δὲ ἀναμνησθῆναι βέβαιος αὖθις μνήμη κρατήσει, παρὸ καὶ
νεωτέρα— ὀψίγονος γάρ ἐστι — συνίσταται τῆς ἀναμνήσεως.

[93] συμβολικῶς οὖν ὁ μὲν Ἐφραῒμ λέγεται μνήμη, καρποφορία γὰρ ἑρμηνεύεται, τῆς τοῦ φιλομαθοῦς ψυχῆς τὸν οἰκεῖον καρπὸν ἐνηνοχυίας, ὁπότε p. 106 M. διὰ μνήμης ἔχοι βεβαιοῦν τὰ θεωρήματα· ὁ δὲ Μανασσῆς ἀνάμνησις, μεταληφθεὶς γὰρ „ἐκ λήθης“ εἶναι λέγεται, ὁ δὲ λήθην ἐκφεύγων ³²³³ ἀναμιμνῄσκεται πάντως. ὀρθότατα οὖν ὁ πτερνιστὴς τῶν παθῶν καὶ ἀσκητὴς ἀρετῆς Ἰακὼβ δεξιοῦται τὴν καρποφόρον μνήμην Ἐφραΐμ, δευτερείων δὲ ἀξιοῖ τὴν ἀνάμνησιν Μανασσῆν.

[94] καὶ Μωυσῆς μέντοι τῶν θυόντων τὸ Φασὲκ τοὺς μὲν τὸ πρότερον θύσαντας μάλιστα ἐπαινεῖ, ὅτι διαβάντες ἀπὸ τῶν παθῶν Αἰγύπτου ἐπέμειναν τῇ διαβάσει καὶ οὐχ ὥρμησαν
ἔτι ἐπ’ αὐτά, τοὺς δὲ τὸ δεύτερον δευτερείων ἀξιοῖ (Num. 9, 6 ss.), τραπέντες γὰρ ἀνέδραμον τὴν τροπὴν καὶ ὥσπερ ἐπιλαθόμενοι τῶν πρακτέων πάλιν ἐπὶ τὸ πράττειν ὥρμησαν αὐτά, οἱ δὲ πρότεροι ἄτρεπτοι διετέλεσαν. ἔοικεν οὖν τοῖς μὲν τὸ δεύτερον Πάσχα θύουσιν ὁ ἐκ λήθης

[95] Μανασσῆς, τοῖς δὲ τὸ πρότερον ὁ καρποφόρος Ἐφραΐμ. 31 ὅθεν
καὶ Βεσελεὴλ ἀνακαλεῖ ὁ θεὸς ἐξ ὀνόματος καί φησιν αὐτῷ δωρήσασθαι σοφίαν καὶ ἐπιστήμην, καὶ δημιουργὸν αὐτὸν καὶ ἀρχιτέκτονα πάντων τῶν τῆς σκηνῆς, τουτέστι τῶν τῆς ψυχῆς ἔργων, ἀποδείξειν (Exod. 31, 2 ss.), μηδὲν ἔργον, ὃ κἂν ἐπαινέσειέ τις, προϋποδείξας αὐτοῦ. λεκτέον οὖν ὅτι καὶ τοῦτο τὸ σχῆμα τῇ ψυχῇ ἐντετύπωκεν ὁ θεὸς νομίσματος δοκίμου
τρόπον. τίς οὖν ἐστιν ὁ χαρακτὴρ εἰσόμεθα, ἐὰν τὴν ἑρμηνείαν πρότερον τοῦ ὀνόματος ἀκριβώσωμεν.

[96] ἑρμηνεύεται οὖν Βεσελεὴλ ἐν σκιᾷ θεοῦ· σκιὰ θεοῦ δὲ ὁ λόγος αὐτοῦ ἐστιν, ᾧ καθάπερ ὀργάνῳ προσχρησάμενος ἐκοσμοποίει. αὕτη δὲ ἡ σκιὰ καὶ τὸ ὡσανεὶ ἀπεικόνισμα ἑτέρων ἐστὶν ἀρχέτυπον· ὥσπερ γὰρ ὁ θεὸς παράδειγμα τῆς
εἰκόνος, ἣν σκιὰν νυνὶ κέκληκεν, οὕτως ἡ εἰκὼν ἄλλων γίνεται παράδειγμα, ὡς καὶ ἐναρχόμενος τῆς νομοθεσίας ἐδήλωσεν εἰπών· „καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον κατ’ εἰκόνα θεοῦ“ (Gen. 1, 27), ὡς τῆς μὲν εἰκόνος κατὰ τὸν θεὸν ἀπεικονισθείσης, τοῦ δὲ ἀνθρώπου p. 107 Μ. κατὰ

[97] τὴν εἰκόνα λαβοῦσαν δύναμιν παραδείγματος. 32 τίς οὖν ὁ ἐπιγινόμενος
χαρακτήρ, θεασώμεθα. ἐζήτησαν οἱ πρῶτοι, πῶς ἐνοήσαμεν τὸ θεῖον, εἶθ’ οἱ δοκοῦντες ἄριστα φιλοσοφεῖν ἔφασαν, ὅτι ἀπὸ τοῦ κόσμου καὶ τῶν μερῶν αὐτοῦ καὶ τῶν ἐνυπαρχουσῶν τούτοις δυνάμεων ἀντίληψιν ἐποιησάμεθα τοῦ αἰτίου·

[98] ὥσπερ γάρ, εἴ τις ἴδοι δεδημιουργημένην οἰκίαν ἐπιμελῶς προπυλαίοις στοαῖς ἀνδρῶσι γυναικωνίτισι τοῖς ἄλλοις οἰκοδομήμασιν,
ἔννοιαν λήψεται τοῦ τεχνίτου — οὐ γὰρ ἄνευ τέχνης καὶ ³⁴ δημιουργοῦ νομιεῖ τὴν οἰκίαν ἀποτελεσθῆναι —, τὸν αὐτὸν δὲ τρόπον καὶ ἐπὶ πόλεως καὶ νεὼς καὶ παντὸς ἐλάττονος ἢ μείζονος κατασκευάσματος,

[99] οὕτως δὴ καὶ εἰσελθών τις ὥσπερ εἰς μεγίστην οἰκίαν ἢ πόλιν τόνδε τὸν κόσμον καὶ θεασάμενος οὐρανὸν μὲν ἐν κύκλῳ περιπολοῦντα καὶ
πάντα ἐντὸς συνειληφότα, πλανήτας δὲ καὶ ἀπλανεῖς ἀστέρας κατὰ ταὐτὰ καὶ ὡσαύτως κινουμένους ἐμμελῶς τε καὶ ἐναρμονίως καὶ τῷ παντὶ ὠφελίμως, γῆν δὲ τὸν μέσον χῶρον λαχοῦσαν, ὕδατός τε καὶ ἀέρος χύσεις ἐν μεθορίῳ τεταγμένας, ἔτι δὲ ζῷα θνητά τε αὖ καὶ ἀθάνατα καὶ φυτῶν καὶ καρπῶν διαφοράς, λογιεῖται δήπου, ὅτι ταῦτα οὐκ ἄνευ
τέχνης παντελοῦς δεδημιούργηται, ἀλλὰ καὶ ἦν καὶ ἔστιν ὁ τοῦδε τοῦ παντὸς δημιουργὸς ὁ θεός. οἱ δὴ οὕτως ἐπιλογιζόμενοι διὰ σκιᾶς τὸν θεὸν καταλαμβάνουσι, διὰ τῶν ἔργων τὸν τεχνίτην κατανοοῦντες.

[100] 33 ἔστι δέ τις τελεώτερος καὶ μᾶλλον κεκαθαρμένος νοῦς τὰ μεγάλα μυστήρια μυηθείς, ὅστις οὐκ ἀπὸ τῶν γεγονότων τὸ αἴτιον γνωρίζει,
ὡς ἂν ἀπὸ σκιᾶς τὸ μένον, ἀλλ’ ὑπερκύψας τὸ γενητὸν ἔμφασιν ἐναργῆ τοῦ ἀγενήτου λαμβάνει, ὡς ἀπ’ αὐτοῦ αὐτὸν καταλαμβάνειν καὶ τὴν σκιὰν αὐτοῦ, ὅπερ ἦν τόν τε λόγον καὶ τόνδε τὸν κόσμον.

[101] οὗτός ἐστι Μωυσῆς ὁ λέγων „Ἐμφάνισόν μοι σαυτόν, γνωστῶς ἴδω σε“ (Exod. 33, 13)· μὴ γὰρ ἐμφανισθείης μοι δι’ οὐρανοῦ ἢ γῆς ἢ ὕδατος
ἢ ἀέρος ἤ τινος ἁπλῶς τῶν ἐν γενέσει, μηδὲ κατοπτρισαίμην ἐν ἄλλῳ τινὶ τὴν σὴν ἰδέαν ἢ ἐν σοὶ τῷ θεῷ, αἱ γὰρ ἐν γενητοῖς ἐμφάσεις διαλύονται, αἱ δὲ ἐν τῷ ἀγενήτῳ μόνιμοι καὶ βέβαιοι καὶ ἀίδιοι ἂν διατελοῖεν. διὰ τοῦτο Μωυσῆν ἀνακέκληκε καὶ ἐλάλησεν αὐτῷ ὁ θεός.

[102] καὶ Βεσελεὴλ ἀνακέκληκεν, ἀλλ’ οὐχ ὁμοίως, ἀλλὰ τὸν μὲν τὴν ἔμφασιν
τοῦ θεοῦ λαμβάνοντα ἀπ’ αὐτοῦ τοῦ αἰτίου, τὸν δὲ ὥσπερ ἀπὸ σκιᾶς τῶν γενομένων τὸν τεχνίτην ἐξ ἐπιλογισμοῦ κατανοοῦντα. διὰ τοῦθ’ εὑρήσεις τὴν σκηνὴν καὶ τὰ σκεύη πάντα αὐτῆς πρότερον μὲν ὑπὸ Μωυσέως, αὖθις δ’ ὑπὸ p. 108 M. Βεσελεὴλ κατασκευαζόμενα· Μωυσῆς μὲν γὰρ τὰ ἀρχέτυπα τεχνιτεύει, Βεσελεὴλ δὲ τὰ τούτων μιμήματα· χρῆται
μὲν γὰρ Μωυσῆς ὑφηγητῇ τῷ θεῷ, ὥς φησι· „κατὰ τὸ ³⁵ παράδειγμα τὸ δεδειγμένον σοι ἐν τῷ ὄρει πάντα ποιήσεις“ (Exod. 25, 40), Βεσελεὴλ δὲ Μωυσεῖ· καὶ εἰκότως·

[103] καὶ γὰρ ὅτε Ἀαρὼν ὁ λόγος καὶ Μαριὰμ ἡ αἴσθησις ἐπανίστανται, ῥητῶς ἀκούουσιν ὅτι, „ἐὰν γένηται προφήτης κυρίῳ, ἐν ὁράματι αὐτῷ γνωσθήσεται“ καὶ ἐν σκιᾷ ὁ θεός, οὐκ ἐναργῶς, Μωυσεῖ δέ, ὅστις „πιστὸς ἐν ὅλῳ τῷ οἴκῳ, στόμα κατὰ
στόμα λαλήσει, ἐν εἴδει καὶ οὐ δι’ αἰνιγμάτων“ (Num. 12,6-8).

[104] 34 ἐπειδὴ τοίνυν δύο φύσεις εὕρομεν γενομένας καὶ πλαττομένας καὶ ἄκρως τετορευμένας ὑπὸ θεοῦ, τὴν μὲν ἐξ ἑαυτῆς βλαβερὰν καὶ ἐπίληπτον καὶ κατάρατον, τὴν δὲ ὠφέλιμον καὶ ἐπαινετήν, καὶ ἔχουσαν τὴν μὲν κίβδηλον, τὴν δὲ δόκιμον χαρακτῆρα, καλὴν καὶ ἁρμόττουσαν
εὐχὴν εὐξώμεθα, ἣν καὶ Μωυσῆς, „ἵν’ ἡμῖν ἀνοίξῃ ὁ θεὸς τὸν ἑαυτοῦ θησαυρὸν" (Deut. 28, 12) καὶ τὸν μετάρσιον καὶ ἐγκύμονα θείων φώτων λόγον, ὃν δὴ κέκληκεν οὐρανόν, τοὺς δὲ τῶν κακῶν ἐπισφίγξῃ.

[105] εἰσὶ γὰρ ὥσπερ ἀγαθῶν οὕτω καὶ κακῶν παρὰ τῷ θεῷ θησαυροί, ὡς ἐν μεγάλῃ φησὶν ᾠδῇ· „οὐκ ἰδοὺ ταῦτα συνῆκται παρ’ ἐμοί,
καὶ ἐσφράγισται ἐν τοῖς θησαυροῖς μου, ἐν ἡμέρᾳ ἐκδικήσεως, ὅταν σφαλῇ ὁ ποὺς αὐτῶν“ (Deut. 32,34. 35) ; ὁρᾷς ὅτι κακῶν εἰσι θησαυροί· καὶ ὁ μὲν τῶν ἀγαθῶν εἷς — ἐπεὶ γὰρ ὁ θεὸς εἷς, καὶ ἀγαθῶν θησαυρὸς εἷς —, πολλοὶ δὲ τῶν κακῶν, ὅτι καὶ οἱ ἁμαρτάνοντες ἄπειροι τὸ πλῆθος. ἀλλὰ καὶ ἐν τούτῳ σκόπει τὴν τοῦ ὄντος
ἀγαθότητα· τὸν μὲν τῶν ἀγαθῶν θησαυρὸν ἀνοίγει, τοὺς δὲ τῶν κακῶν ἐπισφίγγει· θεοῦ γὰρ ἴδιον τὰ μὲν ἀγαθὰ προτείνειν καὶ φθάνειν δωρούμενον, τὰ δὲ κακὰ μὴ ῥᾳδίως ἐπάγειν.

[106] Μωυσῆς δὲ καὶ ἐπιτείνων τὸ τοῦ θεοῦ φιλόδωρον καὶ χαριστικὸν οὐ μόνον ἐν τῷ ἄλλῳ χρόνῳ φησὶ τοὺς θησαυροὺς τῶν κακῶν ἐσφραγίσθαι, ἀλλὰ καὶ ὅταν ἡ ψυχὴ
σφαλῇ κατὰ τὴν βάσιν τοῦ ὀρθοῦ λόγου, ὁπότε καὶ ἄξιον ἦν αὐτὴν ³⁶³⁷ δίκης ἀξιοῦσθαι· ἐν ἡμέρᾳ γάρ φησιν ἐκδικήσεως ἐσφραγίσθαι τοὺς τῶν κακῶν θησαυρούς, δεικνύντος τοῦ ἱεροῦ λόγου, ὅτι οὐδὲ τοῖς ἁμαρτάνουσιν εὐθὺς ἐπέξεισιν ὁ θεός, ἀλλὰ δίδωσι χρόνον εἰς μετάνοιαν καὶ τὴν τοῦ σφάλματος ἴασίν τε καὶ ἐπανόρθωσιν.

[107] 35 "Καὶ εἶπε κύριος ὁ θεὸς τῷ ὄφει Ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς“ (Gen. 3, 14). ὥσπερ ἡ χαρὰ εὐπάθεια οὖσα εὐχῆς ἐστιν ἐπαξία, οὕτως κατάρας ἡδονή, τὸ πάθος, ἡ μεταθεῖσα τοὺς ὅρους τῆς ψυχῆς καὶ κατασκευάσασα αὐτὴν ἀντὶ φιλαρέτου p. 109 Μ. φιλοπαθῆ· φησὶ δὲ Μωυσῆς ἐν ταῖς
ἀραῖς, ἐπικατάρατον εἶναι τὸν μετατιθέντα τὰ ὅρια τοῦ πλησίον (Deut. 27, 17)· ὅρον γὰρ ἔθηκε καὶ νόμον ὁ θεὸς τὴν ἀρετὴν τῇ ψυχῇ, τὸ τῆς ζωῆς ξύλον· τοῦτον δὲ μετατέθεικεν ὁ πήξας ὅρον κακίαν, ξύλον θανάτου.

[108] „ἐπικατάρατος μέντοι καὶ ὁ πλανῶν τυφλὸν ἐν ὁδῷ“ (Deut. 27, 18), „καὶ ὁ τύπτων τὸν πλησίον δόλῳ" (ib. 24). καὶ ταῦτα δ’
ἐργάζεται ἡ ἀθεωτάτη ἡδονή· τυφλὸν γὰρ φύσει ἡ αἴσθησις ἅτε ἄλογος οὖσα, ἐπεὶ τὸ λογικὸν ἐξομματοῦται· παρὸ καὶ μόνῳ τούτῳ τὰ πράγματα καταλαμβάνομεν, αἰσθήσει δ’ οὐκέτι, μόνα γὰρ τὰ σώματα φαντασιούμεθα δι’ αἰσθήσεως.

[109] τὴν οὖν πηρὰν αἴσθησιν τῆς τῶν πραγμάτων ἀντιλήψεως ἐξηπάτηκεν, εἴ γε δυναμένην ἐπὶ νοῦν τρέπεσθαι καὶ ἡνιοχεῖσθαι
ὑπ’ αὐτοῦ κεκώλυκεν, ἐπὶ τὸ ἐκτὸς αἰσθητὸν ἀγαγοῦσα καὶ λίχνον αὐτὴν ἀπεργασαμένη τοῦ ἑαυτῆς ποιητικοῦ, ἵνα ἡ μὲν αἴσθησις πηρὸς οὖσα ἀκολουθῇ τυφλῷ ποδηγῷ τῷ αἰσθητῷ, ὁ δὲ νοῦς, ὑπ’ ἀμφοτέρων ποδηγούμενος οὐ βλεπόντων, ἐκτραχηλίζηται καὶ ἀκρατὴς ἑαυτοῦ γίνηται.

[110] εἰ γάρ τις ἦν τοῦ κατὰ φύσιν ἀκολουθία, τῷ βλέποντι λογισμῷ τὰ πηρὰ
ἐχρῆν ἕπεσθαι, οὕτως γὰρ ἂν τὰ βλαβερὰ ἐπεκουφίζετο· νυνὶ δὲ τοσοῦτον ἔστησε μηχάνημα κατὰ τῆς ψυχῆς, ὥστε ἡγεμόσιν αὐτὴν χρῆσθαι τυφλοῖς ἠνάγκασε, παρακρουσαμένη καὶ ἀναπείσασα κακῶν ἀρετὴν ἀλλάξαι καὶ ἀντιδοῦναι πονηρῶν ἀκακίαν. 36 ἀπείρηκε δὲ καὶ τὴν τοιαύτην ³⁸³⁹ ἀντίδοσιν ὁ ἱερὸς λόγος, ὅταν φῇ· „οὐκ ἀλλάξεις καλὸν πονηρῷ“ (Lev. 27, 33). ἐπικατάρατος δὴ διὰ ταῦτα ἡ ἡδονή.

[111] ἃ δὲ καταρᾶται αὐτῇ, ἴδωμεν ὡς προσφυᾶ. ἀπὸ πάντων φησὶ τῶν κτηνῶν ἐπάρατον εἶναι (Gen. 3, 14). οὐκοῦν κτηνῶδες μέν ἐστι τὸ ἄλογον καὶ αἰσθητικόν, ἑκάστη δὲ αἴσθησις ἡδονῇ καταρᾶται ὡς πολεμιωτάτῃ καὶ ἐχθίστῃ·
καὶ γάρ ἐστι τῷ ὄντι πολέμιος αἰσθήσει· τεκμήριον δέ, ὅταν ἡδονῆς ἀμέτρου κορεσθῶμεν, οὔθ’ ὁρᾶν οὔτ’ ἀκούειν οὔτ’ ὀσφραίνεσθαι οὔτε γεύεσθαι οὔθ’ ἅπτεσθαι εἱλικρινῶς δυνάμεθα, ἀλλ’ ἀμυδρὰς καὶ ἀσθενεῖς ποιούμεθα τὰς προσβολάς. καὶ τοῦτο μέν,

[112] ὅταν ἐπίσχωμεν τὴν χρῆσιν αὐτῆς, πάσχομεν· ἐν αὐταῖς δ’ ὄντες ταῖς τῆς ἡδονῆς ἀπολαύσεσι κατὰ
τὸ παντελὲς καὶ τὴν διὰ τῶν συνεργουσῶν αἰσθήσεων ἀντίληψιν ἀφαιρούμεθα, ὡς δοκεῖν πεπηρῶσθαι. πῶς οὖν οὐκ ἂν εἰκότως ἀρὰς θεῖτο

[113] αἴσθησις τῇ πηρούσῃ αὐτὴν ἡδονῇ; 37 p. 110 Μ. ἐπικατάρατος δέ ἐστι καὶ παρὰ πάντα τὰ θηρία, λέγω δὴ τὰ πάθη τῆς ψυχῆς, τούτοις γὰρ νοῦς τιτρώσκεται καὶ διαφθείρεται. διὰ τί οὖν καὶ τῶν ἄλλων παθῶν χείρων
εἶναι δοκεῖ; ὅτι σχεδὸν ὑποβέβληται πᾶσιν, ὥσπερ τις ἀρχὴ καὶ θεμέλιος· ἥ τε γὰρ ἐπιθυμία γέγονε δι’ ἔρωτος ἡδονῆς, ἥ τε λύπη συνίσταται κατὰ τὴν ταύτης ἀφαίρεσιν, φόβος τε αὖ γεννᾶται δι’ εὐλάβειαν ἀπουσίας αὐτῆς· ὥστε δῆλον εἶναι, ὅτι πάντα ἐφορμεῖ τὰ πάθη τῇ ἡδονῇ, καὶ οὐδ’ ἂν συνέστη τὸ παράπαν ἴσως ἐκεῖνα, εἰ μὴ προκατεβλήθη τὸ
οἰστικὸν αὐτῶν ἡδονή.

[114] 38 „Ἐπὶ τῷ στήθει καὶ τῇ κοιλίᾳ πορεύσῃ“ (Gen. 3, 14). περὶ γὰρ ταῦτα φωλεύει τὰ μέρη τὸ πάθος, τά τε στέρνα καὶ τὴν γαστέρα, ὅταν μὲν ἔχῃ τὰ ποιητικὰ καὶ τὰς ὕλας ἡ ἡδονή, περὶ τὴν γαστέρα καὶ τὰ μετ’ αὐτήν, ὅταν δ’ ἀπορῇ, περὶ τὰ στήθη, ὅπου ὁ θυμός· οἱ γὰρ φιλήδονοι στερόμενοι τῶν ἡδονῶν ὀργίζονται καὶ παραπικραίνονται.

[115] ἔτι δὲ ἀκριβέστερον ἴδωμεν τὸ δηλούμενον. τριμερῆ συμβέβηκε τὴν ψυχὴν ἡμῶν εἶναι καὶ ἔχειν μέρος μὲν ἓν λογιστικόν, δεύτερον δὲ θυμικόν, τρίτον δὲ ἐπιθυμητικόν. ἔνιοι μὲν οὖν τῶν φιλοσόφων τὰ μέρη ταῦτα δυνάμει μόνον διέκριναν ἀλλήλων, τινὲς δὲ καὶ τόποις· εἶτα ἔνειμαν
τῷ μὲν λογιστικῷ τὸν περὶ κεφαλὴν χῶρον εἰπόντες, ὅπου ὁ βασιλεύς, ἐκεῖ καὶ οἱ δορυφόροι, δορυφόροι δὲ αἱ αἰσθήσεις τοῦ νοῦ περὶ κεφαλὴν οὖσαι, ὥστε καὶ ὁ βασιλεὺς εἴη ἂν ἐκεῖ, ὥσπερ ἄκραν ἐν ⁴⁰ πόλει λαχὼν οἰκεῖν, τῷ δὲ θυμικῷ τὰ στέρνα, παρὸ καὶ τὴν φύσιν ὀχυρῶσαι τὸ μέρος πυκνότητι καὶ κραταιότητι συνεχῶν ὀστέων ὥσπερ στρατιώτην ἀγαθὸν καθοπλίσασαν θώρακι καὶ ἀσπίδι πρὸς τὴν τῶν ἐναντιουμένων ἄμυναν, τῷ δὲ ἐπιθυμητικῷ τὸν περὶ τὸ ἦτρον καὶ τὴν κοιλίαν
τόπον, ἐνταῦθα γὰρ κατοικεῖ ἐπιθυμία, ὄρεξις ἄλογος.

[116] 39 ἐὰν οὖν ποτε ζητῇς, ὦ διάνοια, τίνα χῶρον ἡδονὴ κεκλήρωται, μὴ σκέπτου τὸν περὶ κεφαλὴν τόπον, ὅπου τὸ λογιστικόν, οὐ γὰρ μὴ εὑρήσεις, ἐπεὶ μάχεται ὁ λόγος τῷ πάθει καὶ ἐν ταὐτῷ μένειν οὐ δύναται· κρατοῦντος μὲν γὰρ λόγου φροῦδος ἡ ἡδονή, νικώσης δὲ ἡδονῆς φυγὰς ὁ λόγος·
ζήτει δ’ ἐν στήθει καὶ κοιλίᾳ, ὅπου ὁ θυμὸς καὶ ἡ ἐπιθυμία, μέρη τοῦ ἀλόγου· ἐν αὐτῷ γὰρ εὑρίσκεται καὶ ἡ κρίσις ἡ ἡμετέρα καὶ τὰ πάθη.

[117] οὐ κεκώλυται οὖν νοῦς ἐκβὰς τῶν νοητῶν καὶ οἰκείων ἐπιβολῶν ἐκδοθῆναι τῷ χείρονι· τοῦτο δὲ συμβαίνει, ὅταν ὁ ψυχῆς κρατήσῃ πόλεμος· ἀνάγκη γὰρ δορυάλωτον γίνεσθαι τὸν μὴ μάχιμον p. 111 M. ἀλλ’ εἰρηναῖον [τὸν]
ἐν ἡμῖν λογισμόν.

[118] 40 εἰδὼς γοῦν ὁ ἱερὸς λόγος ὅσον ἡ ἑκατέρου δύναται ὁρμὴ πάθους, θυμοῦ τε καὶ ἐπιθυμίας, ἑκάτερον ἐπιστομίζει, ἡνίοχον καὶ κυβερνήτην ἐφιστὰς τὸν λόγον. καὶ πρότερον περὶ τοῦ θυμοῦ, θεραπεύων αὐτὸν καὶ ἰώμενος, διαλέγεται οὕτως· „καὶ ἐπιθήσεις ἐπὶ τὸ λόγιον τῶν κρίσεων τὴν δήλωσιν καὶ τὴν ἀλήθειαν, καὶ
ἔσται ἐπὶ τοῦ στήθους Ἀαρών, ὅταν εἰσέρχηται εἰς τὸ ἅγιον ἐναντίον κυρίου“ (Exod. 28, 26).

[119] λόγιον οὖν ἐστιν ἐν ἡμῖν τὸ φωνητήριον ὄργανον, ὅπερ ἐστὶν ὁ γεγωνὼς λόγος· οὗτος δὲ ἢ ἀκριτόμυθός ἐστι καὶ ἀδόκιμος ἢ κεκριμένος καὶ δόκιμος· εἰς ἔννοιαν δ’ ἡμᾶς ἄγει λόγου τοῦ κατὰ διάκρισιν· τὸ γὰρ λόγιόν φησιν οὐ τὸ ἄκριτον ἢ κίβδηλον,
ἀλλὰ τὸ τῶν κρίσεων, ἴσον τῷ διακεκριμένον καὶ ἐξητασμένον.

[120] τούτου δὲ τοῦ δοκίμου λόγου δύο ἀρετάς φησιν εἶναι τὰς ἀνωτάτω, σαφήνειαν καὶ ἀληθότητα, καὶ πάνυ ὀρθῶς· ὁ γὰρ λόγος τὸ μὲν πρῶτον παρῆκε τοῦ σαφῆ ποιῆσαι καὶ δῆλα τὰ πράγματα τῷ πλησίον, μὴ δυνηθέντων ἡμῶν τὸ ἐγγενόμενον τῇ ψυχῇ πάθος ὑπὸ τῶν ἐκτὸς ἐπιδείξασθαι οὐδ’ οἷον ἦν
παραστῆσαι· 41 διόπερ ἠναγκάσθημεν ἐλθεῖν ἐπὶ τὰ διὰ φωνῆς σύμβολα, ὀνόματα καὶ ῥήματα, ἃ δεῖ πάντως εἶναι γνώριμα, ἵνα σαφῶς ⁴¹ καὶ ἐκδήλως ὁ πλησίον ἐκλάβηται· ἔπειτα τοῦ ἀληθῶς αὐτὰ ἀπαγγεῖλαι·

[121] τί γὰρ ὄφελος τρανὴν μὲν καὶ σαφῆ τὴν ἑρμηνείαν ποιεῖσθαι, ψευδῆ δὲ ἄλλως; ἀνάγκη γὰρ οὕτως ἐχόντων ἀπατᾶσθαι τὸν ἀκροατὴν καὶ μεγίστην καρποῦσθαι συμφοράν, μετὰ ἀγνοίας ἀπαιδευσίαν· τί γάρ, ἂν λέγω τῷ παιδὶ τρανῶς καὶ σαφῶς δείξας τὸ ἄλφα στοιχεῖον ὅτι ἐστὶ γάμμα ἢ
τὸ ἦτα ὅτι ἐστὶν ω ἢ ὁ μουσικὸς λέγῃ τῷ πρῶτα εἰσαγομένῳ δεικνὺς τὸ ἐναρμόνιον ὅτι χρῶμά ἐστιν, ἢ τὸ χρωματικὸν ὅτι διατονικόν, ἢ τὴν ὑπάτην ὅτι μέση, ἢ τὸ συνημμένον ὅτι διεζευγμένον, ἢ τὴν ὑπερβολαίαν ὅτι προσλαμβανόμενος;

[122] τρανῶς μὲν ἴσως καὶ σαφῶς ἐρεῖ, οὐκ ἀληθῶς δέ, ἀλλὰ ταύτῃ κακίαν ἐργάσεται τὴν ἐν λόγῳ· ὅταν δὲ ἀμφότερα καὶ
σαφήνειαν καὶ ἀληθότητα ποιῆται, ὠφέλιμον παρέξει τῷ μανθάνοντι τὸν λόγον, χρησάμενος ταῖς δυσὶν ἀρεταῖς αὐτοῦ, ἃς καὶ μόνας σχεδὸν

[123] εἶναι συμβέβηκέ που. 42 φησὶν οὖν ἱδρῦσθαι τὸν | κεκριμένον λόγον ἔχοντα τὰς ἰδίας ἀρετὰς ἐπὶ τοῦ στήθους δηλονότι Ἀαρών, τουτέστιν ἐπὶ τοῦ θυμοῦ, ἵν’ οὗτος ἡνιοχῆται λόγῳ τὸ πρῶτον καὶ μὴ ὑπὸ τῆς
ἑαυτοῦ ἀλογίας βλάπτηται, εἶτα δὲ σαφηνείᾳ, οὐ πέφυκε γὰρ ὁ θυμὸς σαφηνείας εἶναι φίλος· τῶν p. 112 Μ. γοῦν ὀργιζομένων οὐ μόνον ἡ διάνοια ἀλλὰ καὶ τὰ ῥήματα ταραχῆς καὶ συγχύσεως γέμει· οἰκεῖον οὖν ἦν τὴν τοῦ θυμοῦ ἀσάφειαν ἐπανορθωθῆναι σαφηνείᾳ·

[124] ἐπὶ τούτοις ἀληθότητι, μετὰ γὰρ τῶν ἄλλων καὶ τοῦτο ἔχει ὁ θυμὸς ἴδιον, τὸ ψεύδεσθαι· τῶν γοῦν
χρωμένων τῷ πάθει τούτῳ σχεδὸν οὐδεὶς ἀληθεύει, ἅτε μέθῃ κεκρατημένος ψυχῆς, οὐ σώματος. ταῦτα ἀλεξιφάρμακα τοῦ θυμικοῦ μέρους ἐστί· λόγος, σαφήνεια λόγου, ἀλήθεια αὐτοῦ· ἓν γάρ ἐστι δυνάμει τὰ τρία, λόγος σὺν ἀρεταῖς ἀληθότητι καὶ σαφηνείᾳ θυμὸν νόσημα χαλεπὸν

[125] ψυχῆς ἰώμενος. 43 τίνος οὖν ἐστι φέρειν ταῦτα; οὐχὶ τῆς ἐμῆς ἢ
τῆς τοῦ τυχόντος διανοίας, ἀλλὰ τῆς ἱερωμένης καὶ θυούσης καθαρῶς, τῆς Ἀαρών· καὶ οὐδὲ ταύτης ἀεί, πολλάκις γὰρ τρέπεται, ἀλλ’ ὅταν ἀτρέπτως διάγῃ, ὅταν εἰσπορεύηται εἰς τὸ ἅγιον, ὅταν συνεισπορεύηται ὁ λογισμὸς ταῖς ἁγίαις γνώμαις καὶ μὴ τούτων ἀποδιδράσκῃ.

[126] ἀλλὰ πολλάκις συνεισέρχεται μὲν ὁ νοῦς εἰς ἱερὰς καὶ ὁσίους καὶ
⁴² κεκαθαρμένας δόξας, ἀλλὰ ἀνθρωπείους ταύτας, οἷον τὰς περὶ τῶν καθηκόντων, τὰς περὶ τῶν κατορθωμάτων, τὰς περὶ τῶν θέσει νομίμων, τὰς περὶ τῆς κατ’ ἀνθρώπους ἀρετῆς· οὐδ’ ὁ τοῦτον διακείμενος τὸν τρόπον ἱκανός ἐστι τὸ λόγιον φέρειν ἐπὶ τοῦ στήθους μετὰ τῶν ἀρετῶν, ἀλλὰ
μόνος ὁ ἐναντίον κυρίου εἰσιών, τουτέστιν ὁ ἕνεκα θεοῦ πάντα πράττων καὶ μηδὲν τῶν μετὰ θεὸν ὑπερτιμῶν, ἀλλὰ νέμων μὲν καὶ τούτοις τὰ κατ’ ἀξίαν, μὴ ἱστάμενος μέντοι ἐπ’ αὐτῶν, ἀλλ’ ἀνατρέχων ἐπὶ τὴν γνῶσιν καὶ ἐπιστήμην καὶ τιμὴν τοῦ ἑνός·

[127] τῷ γὰρ οὕτως διακειμένῳ ἡνιοχηθήσεται ὁ θυμὸς ὑπό τε λόγου κεκαθαρμένου τὸ ἄλογον αὐτοῦ
περιαιροῦντος καὶ ὑπὸ σαφηνείας τὸ ἀσαφὲς καὶ συγκεχυμένον θεραπευούσης καὶ ὑπὸ ἀληθότητος τὸ ψεῦδος ἀποκοπτούσης.

[128] 44 ὁ μὲν οὖν Ἀαρὼν — δεύτερος γάρ ἐστι Μωυσῆ ἐκτέμνοντος τὸ στῆθος, ὅπερ ἐστὶ τὸν θυμόν — οὐκ ἐᾷ αὐτὸν ἀκρίτοις ὁρμαῖς ἐκφέρεσθαι, δεδιὼς μή ποτε ἀφεθεὶς ἵππου τρόπον ἀνασκιρτήσας ὅλην πατήσῃ τὴν ψυχήν,
ἀλλὰ θεραπεύει καὶ ἐπιστομίζει τὸ μὲν πρῶτον λόγῳ, ἵνα ἡνιόχῳ χρώμενος ἀρίστῳ μὴ σφόδρα ἀφηνιάσῃ, ἔπειτα δὲ ταῖς ἀρεταῖς τοῦ λόγου, σαφηνείᾳ καὶ ἀληθείᾳ· εἰ γὰρ παιδευθείη ὁ θυμὸς οὕτως, ὥστε καὶ λόγῳ εἴκειν καὶ σαφηνείᾳ καὶ τὸ ἀψευδὲς ἀσκεῖν, ἑαυτόν τε τῆς πολλῆς ζέσεως ἀπαλλάξει τήν θ’ ὅλην ψυχὴν ἵλεων κατασκευάσει.

[129] 45 ἀλλ’
οὗτος μέν, ὡς ἔφην, ἔχων τὸ πάθος ἰᾶσθαι αὐτὸ πειρᾶται τοῖς λεχθεῖσι σωτηρίοις φαρμάκοις, Μωυσῆς δὲ ὅλον τὸν p. 113 Μ. θυμὸν ἐκτέμνειν καὶ ἀποκόπτειν οἴεται δεῖν τῆς ψυχῆς, οὐ μετριοπάθειαν ἀλλὰ συνόλως ἀπάθειαν ἀγαπῶν. μαρτυρεῖ δέ μου τῷ λόγῳ ὁ ἱερώτατος χρησμός· „λαβὼν“ γάρ φησι „Μωυσῆς τὸ στηθύνιον ἀφεῖλεν αὐτὸ ἐπίθεμα ἐναντίον
κυρίου ἀπὸ τοῦ κριοῦ τῆς τελειώσεως, καὶ ἐγένετο Μωυσεῖ ἐν μερίδι“ (Lev. 8,29 )·

[130] πάνυ καλῶς· τοῦ γὰρ φιλαρέτου καὶ θεοφιλοῦς ἔργον ἦν τὴν ὅλην ψυχὴν θεασάμενον λαβέσθαι τοῦ στήθους, ὅπερ ἐστὶ τοῦ θυμοῦ, καὶ ἀφελεῖν αὐτὸν καὶ ἀποκόψαι, ἵνα τοῦ πολεμικοῦ μέρους ἐκτμηθέντος εἰρήνην τὸ λοιπὸν ἄγῃ. ἀφαιρεῖ δὲ οὐκ ἀπὸ τοῦ τυχόντος
ζῴου, ἀλλ’ ἀπὸ τοῦ κριοῦ τῆς τελειώσεως, καίτοι καὶ μόσχος ἱερουργήθη· ἀλλὰ τοῦτον παρελθὼν ἐπὶ τὸν κριὸν ἦλθε, διότι κρουστικὸν ⁴³ φύσει ζῷόν ἐστι καὶ θυμικὸν καὶ ὁρμητικόν, παρὸ καὶ οἱ μηχανοποιοὶ τὰ πολλὰ τῶν πολεμιστηρίων ὀργάνων κριοὺς κατασκευάζουσι.

[131] τὸ κριῶδες οὖν καὶ ὁρμητικὸν καὶ ἄκριτον ἐν ἡμῖν ἐστι τὸ ἐριστικὸν εἶδος· ἔρις δὲ μήτηρ ἐστὶ θυμοῦ· παρὸ καὶ οἱ φιλονεικότεροι ἔν τε ταῖς συζητήσεσι κἀν ταῖς ἄλλαις ὁμιλίαις ῥᾷστα ὀργίζονται. τῆς οὖν ἐριστικῆς καὶ
φιλονείκου ψυχῆς πλημμελὲς γέννημα θυμὸν ἐκτέμνει δεόντως, ἵνα στειρωθεῖσα παύσηται βλαβερὰ τίκτουσα καὶ γένηται μερὶς τοῦτο ἁρμόζουσα τῷ φιλαρέτῳ, οὐ τὸ στῆθος οὐδ’ ὁ θυμός, ἀλλὰ τὸ ἀφελεῖν αὐτά· μοῖραν γὰρ ὁ θεὸς ἔνειμεν ἀρίστην τῷ σοφῷ τὸ ἐκτέμνειν τὰ πάθη δύνασθαι. ὁρᾷς πῶς ὁ τέλειος τελείαν ἀπάθειαν αἰεὶ μελετᾷ.

[132] ἀλλ’ ὅ
γε προκόπτων δεύτερος ὢν Ἀαρὼν μετριοπάθειαν, ὡς ἔφην, ἀσκεῖ, ἐκτεμεῖν γὰρ ἔτι τὸ στῆθος καὶ τὸν θυμὸν ἀδυνατεῖ· φέρει δ’ ἐπ’ αὐτὸν τὸν ἡνίοχον σὺν ταῖς προσφυέσιν ἀρεταῖς λόγον, τὸ λόγιον, ἐφ’ οὗ δήλωσίς

[133] ἐστι καὶ ἀλήθεια. 46 παραστήσει δὲ σαφέστερον τὴν διαφορὰν καὶ διὰ τούτου· „τὸ γὰρ στηθύνιον“ φησί „τοῦ ἐπιθέματος καὶ
τὸν βραχίονα τοῦ ἀφαιρέματος εἴληφα παρὰ τῶν υἱῶν Ἰσραὴλ ἀπὸ τῶν θυσιῶν τοῦ σωτηρίου ὑμῶν, καὶ ἔδωκα αὐτὰ Ἀαρὼν καὶ τοῖς υἱοῖς αὐτοῦ“ (Lev. 7, 24).

[134] ὁρᾷς ὅτι οὔκ εἰσιν οὗτοι ἱκανοὶ τὸ στῆθος μόνον λαβεῖν, ἀλλὰ σὺν τῷ βραχίονι, Μωυσῆς δὲ χωρὶς τοῦ βραχίονος. διὰ τί; ὅτι ὁ μὲν τέλειος ὢν βραχὺ καὶ ταπεινὸν οὐδὲν φρονεῖ οὐδὲ μετριοπαθεῖν
βούλεται, ἀλλ’ ἐκ περιουσίας ὅλα τὰ πάθη δι’ ὅλων ἀπέκοψεν, οἱ δὲ βραχέως καὶ οὐ μεγάλως ὁρμῶσιν ἐπὶ τὸν τῶν παθῶν πόλεμον, ἀλλὰ καταλλάττονται καὶ σπονδὰς πρὸς αὐτὰ τίθενται τὸν συμβατήριον λόγον p. 114 M. προτείνοντες, ἵν’ οὗτος ἡνιόχου τρόπον ἐπιστομίζῃ τὴν ἐπὶ πλέον αὐτῶν φοράν.

[135] ἔστι δὲ καὶ σύμβολον ὁ βραχίων πόνου καὶ κακοπαθείας·
τοιοῦτος δὲ ὁ θεραπευτὴς καὶ λειτουργὸς τῶν ἁγίων, ἀσκήσει καὶ πόνῳ χρώμενος· ἄπονος δ’ ἐστὶν ᾧ ὁ θεὸς χαρίζεται κατὰ πολλὴν περιουσίαν τὰ ἀγαθὰ τέλεια· βραχύτερος δ’ εὑρίσκεται καὶ ἀτελέστερος ὁ πόνῳ κτώμενος τὴν ἀρετὴν τοῦ ἀπόνως καὶ εὐμαρῶς αὐτὴν παρὰ θεοῦ λαβόντος Μωυσῆ· ὡς γὰρ αὐτὸ τὸ πονεῖν βραχύτερον καὶ ἔλαττόν ἐστι
τοῦ ἀπόνου, οὕτω καὶ τὸ ἀτελὲς τοῦ τελείου καὶ τὸ μανθάνον τοῦ αὐτομαθοῦς. διὰ τοῦτο σὺν μὲν βραχίονι λαμβάνει τὸ στῆθος Ἀαρών, ἄνευ ⁴⁴ δὲ βραχίονος Μωυσῆς.

[136] τὸ στηθύνιον δὲ ἐπιθέματος καλεῖ διὰ τοῦτο, ὅτι ἐπικεῖσθαι δεῖ τῷ θυμῷ καὶ ἐφιδρῦσθαι τὸν λόγον ὡσανεί τινα ἡνίοχον εὐθύνοντα σκληραύχενα καὶ ἀφηνιαστὴν ἵππον· τὸν δὲ βραχίονα οὐκέτι ἐπιθέματος ἀλλ’ ἀφαιρέματος διὰ τόδε, ὅτι δεῖ τὸν ὑπὲρ ἀρετῆς
πόνον μὴ ἑαυτῇ προσάγειν τὴν ψυχήν, ἀλλ’ ἀφελεῖν ἀφ’ ἑαυτῆς καὶ θεῷ ἀνενεγκεῖν, ὁμολογοῦσαν ὅτι οὐχ ἡ ἰσχὺς αὐτῆς οὐδὲ ἡ δύναμις περιεποίησε τὸ καλόν, ἀλλὰ ὁ καὶ τὸν ἔρωτα χαρισάμενος.

[137] οὔτε δὲ στηθύνιον οὔτε ὁ βραχίων λαμβάνεται πλὴν ἀπὸ τῆς θυσίας τοῦ σωτηρίου· κατὰ τὸ εἰκός· τότε γὰρ ἡ ψυχὴ σῴζεται, ὅταν καὶ ὁ θυμὸς
ἡνιοχηθῇ ὑπὸ λόγου καὶ ὁ πόνος μὴ οἴησιν ἐγκατασκευάσῃ ἀλλὰ παραχώρησιν τῷ εὐεργέτῃ θεῷ.

[138] 47 Τὸ δὲ μὴ μόνον ἐπὶ τῷ στήθει ἀλλὰ καὶ τῇ κοιλίᾳ πορεύεσθαι τὴν ἡδονὴν εἴπομεν ἤδη, οἰκειότατον δηλοῦντες ἡδονῇ χωρίον τὴν γαστέρα, σχεδὸν γὰρ ἀγγεῖον τῶν ἡδονῶν ἁπασῶν αὕτη ἐστί· πληρωθείσης
γὰρ τῆς γαστρὸς ὀρέξεις καὶ τῶν ἄλλων ἡδονῶν γίνονται σύντονοι, κενωθείσης δὲ ἠρεμαῖαι καὶ σταθηρότεραι.

[139] διὸ καί φησιν ἑτέρωθι· „πᾶς ὁ πορευόμενος ἐπὶ κοιλίᾳ καὶ πᾶς ὁ πορευόμενος ἐπὶ τεσσάρων διὰ παντός, ὃς πολυπληθεῖ ποσίν, ἀκάθαρτός ἐστι“ (Lev. 11,42)· τοιοῦτος δ’ ὁ φιλήδονος ἀεὶ χωρῶν ἐπὶ γαστέρα καὶ τὰς μετὰ ταύτην
ἡδονάς. τῷ δὲ ἕρποντι ἐπὶ κοιλίαν τὸν ἐπὶ τεσσάρων βαδίζοντα ἥνωκεν· εἰκότως· τέτταρα γάρ ἐστι τὰ πάθη τῶν ἐν ἡδονῇ, ὥς τις κατ’ ἐξαίρετον λόγος μέμνηται. ἀκάθαρτος οὖν καὶ ὁ τῷ ἑνὶ χρώμενος τῇ ἡδονῇ

[140] καὶ ὁ πᾶσιν ἐφορμῶν τοῖς τέσσαρσι. τούτων εἰρημένων ἴδε διαφορὰν πάλιν τελείου καὶ προκόπτοντος. ὥσπερ οὖν πρότερον εὑρίσκετο ὁ μὲν
τέλειος ὅλον ἐκτέμνων τὸν θυμὸν τῆς ἐριστικῆς ψυχῆς καὶ ποιῶν αὐτὴν τιθασὸν καὶ χειροήθη καὶ εἰρηναίαν καὶ ἵλεων πρὸς πάντα ἔργῳ τε καὶ λόγῳ, ὁ δὲ προκόπτων p. 115 Μ. οὐ δυνάμενος μὲν ἀποκόψαι τὸ πάθος — φέρει γὰρ τὸ στῆθος —, παιδεύων δὲ αὐτὸ λόγῳ κεκριμένῳ, ἔχοντι δύο ἀρετάς, σαφήνειαν καὶ ἀλήθειαν, 48 οὕτως καὶ νῦν εὑρεθήσεται ὁ
μὲν σοφὸς τέλειος ἡδονὰς ἀπορρυπτόμενος καὶ ἀποσειόμενος Μωυσῆς, ὁ δὲ προκόπτων οὐχ ἅπασαν, ἀλλὰ τὴν μὲν ἀναγκαίαν καὶ ἁπλῆν ⁴⁵ προσιέμενος, τὴν δὲ περίεργον καὶ περιττὴν κατὰ τὰς ἐπεντρώσεις παραιτούμενος·

[141] ἐπὶ γὰρ Μωυσέως φησὶν οὕτως· „καὶ τὴν κοιλίαν καὶ τοὺς πόδας ἔπλυνεν ὕδατι τοῦ ὁλοκαυτώματος“ (Lev. 9,14)· πάνυ καλῶς· ὅλην γὰρ τὴν ψυχὴν ἀξίαν οὖσαν θεῷ προσάγεσθαι διὰ τὸ μηδένα ἔχειν μήθ’ ἑκούσιον μήτ’ ἀκούσιον μῶμον ὁ σοφὸς καθαγιάζει· οὕτως δὲ διακείμενος
ὅλην τὴν γαστέρα καὶ τὰς αὐτῆς καὶ μετ’ αὐτὴν ἡδονὰς ἐκπλύνει καὶ ἀπολούεται καὶ ἀπορρύπτεται, οὐχὶ μέρος τι, ἀλλ’ οὕτω καταφρονητικῶς ἔσχηκεν αὐτῆς, ὥστε οὐδὲ τὰ ἀναγκαῖα σιτία ἢ ποτὰ προσίεται θεωρίᾳ τῶν θείων τρεφόμενος.

[142] διὸ καὶ ἐν ἑτέροις μαρτυρεῖται αὐτῷ· „τετταράκοντα ἡμέρας ἄρτου οὐκ ἔφαγε καὶ ὕδωρ οὐκ ἔπιεν“ (Exod.
34, 28), ὅτε ἐν τῷ θείῳ ὄρει γενόμενος χρησμῶν θεοῦ νομοθετοῦντος ἤκουεν. ἀλλ’ οὐ μόνον ὅλῃ τῇ γαστρὶ ἀποτάττεται, ἀλλὰ καὶ τοὺς πόδας αὐτῇ συναπορρύπτεται, τουτέστι τὰς ἐπιβάσεις τῆς ἡδονῆς·

[143] ἐπιβάσεις δὲ ἡδονῆς εἰσι τὰ ποιητικὰ αὐτῆς· ὁ [τε] γὰρ προκόπτων λέγεται τὰ ἐγκοίλια καὶ τοὺς πόδας λούειν (Lev. 1, 9), οὐ τὴν ὅλην κοιλίαν·
ἱκανὸς γὰρ οὐκ ἔστι πᾶσαν ἡδονὴν διώσασθαι, ἀγαπητὸν δέ, ἐὰν τὰ ἐγκοίλια αὐτῆς τουτέστι τὰ ἐπεντρώματα, ἅ φασιν οἱ φιλήδονοι ἐπιλεάνσεις εἶναί τινας τῶν προηγουμένων ἡδονῶν, ἃ γίνεται ὀψαρτυτῶν καὶ σιτοπόνων λίχνων περιεργίᾳ.

[144] 49 καὶ προσεπιτείνει τὴν τοῦ * * * προκόπτοντος μετριοπάθειαν τῷ τὸν μὲν ἄνευ προστάξεως παραιτεῖσθαι
ὅλην τὴν γαστρὸς ἡδονήν, τὸν δὲ προκόπτοντα μετὰ προστάξεως· ἐπὶ μὲν γὰρ τοῦ σοφοῦ λέγεται οὕτως· „τὴν κοιλίαν καὶ τοὺς πόδας ὕδατι ἔπλυνεν“ (Lev. 9, 14), ἀνεπικελεύστως κατὰ τὴν ἑκούσιον γνώμην, ἐπὶ δὲ τῶν ἱερέων οὕτως· „τὰ δὲ ἐγκοίλια καὶ τοὺς πόδας“ οὐχὶ ἔπλυναν, ἀλλὰ „πλυνοῦσι“ (Lev. 1, 9)· σφόδρα παρατετηρημένως·
δεῖ γὰρ τὸν μὲν τέλειον ἐξ ἑαυτοῦ κινεῖσθαι πρὸς τὰς κατ’ ἀρετὴν ἐνεργείας, τὸν δὲ ἀσκητὴν μετὰ τοῦ ὑφηγουμένου τὰ πρακτέα λόγου,

[145] ᾧ προστάττοντι πείθεσθαι καλόν. οὐ δεῖ δὲ ἀγνοεῖν, ὅτι Μωυσῆς p. 116 M. ὅλην τὴν κοιλίαν τουτέστι τὴν γαστρὸς ἐκπλήρωσιν παραιτούμενος σχεδὸν καὶ τοῖς ἄλλοις πάθεσιν ἀποτάττεται, τοῦ νομοθέτου ἀπὸ μέρους ἑνὸς
⁴⁶⁴⁷ τὸ σύμπαν ἐναργῶς παριστάντος καὶ ἀπὸ τοῦ συνεκτικωτάτου περὶ τῶν ἄλλων, ἐν οἷς ἡσύχασε, δυνάμει διεξιόντος· 50 συνεκτικώτατον γὰρ ἡ γαστρὸς ἐκπλήρωσις καὶ ὡσανεὶ θεμέλιός τις τῶν ἄλλων παθῶν· οὐδὲν γοῦν ἐκείνων δύναται συστῆναι μὴ ἐπερειδόμενον γαστρί, ᾗ πάντα
ἐφίδρυκεν ἡ φύσις.

[146] διὰ τοῦτο, γεννηθέντων τῶν ἐκ τῆς Λείας προτέρων τῶν ψυχικῶν ἀγαθῶν καὶ στάντων ἐπὶ τῆς ἐξομολογήσεως Ἰούδα (Gen. 29, 35), μέλλων ὁ θεὸς δημιουργεῖν καὶ τὰς σώματος προκοπὰς Βάλλαν τὴν Ῥαχὴλ παιδίσκην καὶ πρὸ τῆς δεσποίνης τίκτειν παρασκευάζει· Βάλλα δ’ ἐστὶν ἐγκατάποσις· ᾔδει γὰρ ὅτι οὐδὲν τῶν σωματικῶν
ἄνευ καταπόσεως καὶ γαστρὸς ὑποστῆναι δύναται, ἀλλὰ αὕτη κρατεῖ καὶ ἡγεμονεύει παντὸς τοῦ σώματος καὶ τοῦ κατὰ τὸ ζῆν ψιλὸν ὄγκου.

[147] παρατήρει δὲ πᾶσαν τὴν λεπτολογίαν, οὐδὲν γὰρ λεχθὲν παρέργως εὑρήσεις. Μωυσῆς τὸ μὲν στηθύνιον ἀφαιρεῖται, τὴν δὲ κοιλίαν οὐκ ἀφαιρεῖ μὲν, πλύνει δέ (Lev. 8, 29. 9, 14)· διὰ τί; ὅτι ὁ τέλειος σοφὸς
ὅλον μὲν τὸν θυμὸν ἰσχύει παραιτήσασθαι καὶ ἀποκόψαι ὀργῆς κατεξαναστάς, τὴν δὲ κοιλίαν ἐκτεμεῖν ἀδυνατεῖ· τοῖς γὰρ ἀναγκαίοις σιτίοις καὶ ποτοῖς ἡ φύσις βιάζεται χρῆσθαι καὶ τὸν ὀλιγοδεέστατον καὶ καταφρονητικὸν αὐτῶν τῶν ἀναγκαίων καὶ ἀσιτίαν αὐτῶν μελετῶντα. πλυνέτω οὖν αὐτὴν καὶ καθαιρέτω ἀπὸ τῶν περιττῶν καὶ ἀκαθάρτων παρασκευῶν·
ἱκανὴ γὰρ καὶ αὕτη παρὰ θεοῦ τῷ φιλαρέτῳ δωρεά.

[148] 51 διὰ τοῦτο ἐπὶ τῆς ὑπονοηθείσης διεφθάρθαι ψυχῆς φησιν (Num. 5, 27), ὅτι ἂν μὲν ἀπολελοιπυῖα τὸν ὀρθὸν λόγον, ὅς ἐστιν ἀνὴρ νόμιμος, εὑρεθῇ προσκεχωρηκυῖα τῷ μιαίνοντι τὴν ψυχὴν πάθει, „πρησθήσεται τὴν γαστέρα“, ὅπερ ἦν, ἀπληρώτους καὶ ἀκορέστους ἕξει τὰς γαστρὸς ἡδονὰς καὶ ἐπιθυμίας,
καὶ οὐδέποτε παύσεται ἄπληστος οὖσα δι’ ἀπαιδευσίαν, ἀλλ’ ἀμυθήτων ἐπιρρεόντων ἀίδιον ἕξει τὸ πάθος.

[149] οἶδα γοῦν πολλοὺς οὕτω πταίοντας περὶ τὴν τῆς γαστρὸς ἐπιθυμίαν, ὥστ’ ἐμέτοις χρησάμενοι πάλιν ἐπὶ τὸν ἄκρατον καὶ τἆλλα ὥρμησαν· οὐ γὰρ ἀναλογεῖ τοῖς σωματικοῖς ὄγκοις ἡ τῆς ἀκράτορος ψυχῆς ἐπιθυμία, ἀλλ’ οἱ μὲν ἅτε ἀγγεῖα
ὄντες μεμετρημένα ἄμετρον οὐδὲν προσίενται, ἀλλὰ τὸ περιττὸν ⁴⁸ ἐκβάλλουσιν, ἡ δὲ ἐπιθυμία πληροῦται μὲν οὐδέποτε, μένει δὲ ἐνδεὴς καὶ διψαλέα ἀεί.

[150] p. 117 M παρὸ καὶ τὸ ἀκόλουθον προστίθεται τῷ πρησθῆναι τὴν γαστέρα τὸ „διαπεσεῖν τὸν μηρόν“· διαπίπτει γὰρ τότε τῇ ψυχῇ καὶ ὁ σπερματικὸς καὶ γεννητικὸς τῶν καλῶν λόγος ὀρθός· „ἐὰν“ γοῦν φησι „μὴ μιανθῇ καὶ καθαρὰ ᾖ, καὶ ἀθῷος ἔσται καὶ ἐκσπερματιεῖ σπέρμα“ (Num. 5, 28), ἐὰν ὑπὸ πάθους μὴ μιανθῇ, καθαρεύσῃ δὲ πρὸς τὸν νόμιμον ἄνδρα, τὸν ὑγιῆ καὶ ἡγεμόνα λόγον, γόνιμον ἕξει ψυχὴν καὶ καρποφόρον, φέρουσαν γέννημα φρονήσεως καὶ δικαιοσύνης

[151] καὶ τῆς συμπάσης ἀρετῆς. 52 ἆρ’ οὖν ἡμᾶς ἐνδεδεμένους σώματι οἷόν τε σωματικαῖς ἀνάγκαις μὴ χρῆσθαι; καὶ πῶς ἔνεστιν; ἀλλ’ ὅρα.
ὁ ἱεροφάντης τὸν τρόπον παραγγέλλει τῷ ἀγομένῳ ὑπὸ σωματικῆς χρείας αὐτῷ μόνῳ χρῆσθαι τῷ ἀναγκαίῳ. πρῶτον μέν φησι "τόπος ἔστω σοι ἔξω τῆς παρεμβολῆς" (Deut. 23, 12), παρεμβολὴν καλῶν τὴν ἀρετήν, ἐν ᾗ ἐστρατοπέδευκεν ἡ ψυχή· οὐ γὰρ δύναται τὸν αὐτὸν κρατεῖν χῶρον φρόνησις καὶ σωματικῆς ἀνάγκης ἀπόλαυσις.

[152] εἶτα „ἐξελεύσῃ“
φησίν "ἐκεῖ ἔξω"· διὰ τί; ὅτι οὐ δύναται ἡ ψυχὴ καταμένουσα μετὰ φρονήσεως καὶ ἐν τῷ οἴκῳ διατρίβουσα τῆς σοφίας χρῆσθαί τινι τῶν φίλων σώματος· τρέφεται γὰρ τότε θειοτέραις τροφαῖς ἐν ταῖς ἐπιστήμαις, δι’ ἃς καὶ τῆς σαρκὸς ἀμελεῖ· ἐπειδὰν γὰρ ἐξέλθῃ τῶν ἱερῶν ἀρετῆς οἴκων, τηνικαῦτα ἐπὶ τὰς τὸ σῶμα πλημμελούσας
καὶ πιεζούσας ὕλας τρέπεται.

[153] πῶς οὖν αὐταῖς χρήσομαι; „πάσσαλος ἔστω σοι“ φησίν „ἐπὶ τῆς ζώνης σου, καὶ ὀρύξεις ἐν αὐτῷ“ (Deut. 23, 13), τουτέστι λόγος ἐπὶ τοῦ πάθους ἐξορύττων καὶ ἀναστέλλων καὶ ἀπαμφιεννὺς αὐτό· ἀνεζῶσθαι γὰρ βούλεται ἡμᾶς τὰ πάθη, ἀλλὰ μὴ ἀνειμένα καὶ κεχαλασμένα φορεῖν.

[154] διὸ καὶ ἐπὶ τῆς διαβάσεως αὐτῶν,
ὃ καλεῖται Πάσχα, προστάττει τὰς "ὀσφῦς περιεζῶσθαι“ (Exod. 12, 11), ἤτοι συνεστάλθαι τὰς ἐπιθυμίας. πάσσαλος οὖν, τουτέστι λόγος, ἑπέσθω τῷ πάθει, κωλύων αὐτὸ χεῖσθαι· οὕτως γὰρ αὐτοῖς μόνοις χρησόμεθα

[155] τοῖς ἀναγκαίοις, τῶν δὲ περιττῶν ἀφεξόμεθα. 53 κἂν ἐν συνουσίαις ὄντες καὶ μέλλοντες εἰς ἀπόλαυσιν καὶ χρῆσιν τῶν παρεσκευασμένων
ἐλθεῖν σὺν λόγῳ παραγενώμεθα ὥσπερ ὅπλῳ τινὶ ἀμυντηρίῳ, οὔτε πέραν τοῦ μετρίου σιτίων ἐμφορηθησόμεθα αἰθυιῶν τρόπον οὔτ’ ⁴⁹ ἀκράτου ἀμέτρου κορεσθέντες μέθῃ ληραίνειν ἀναγκαζούσῃ χρησόμεθα· ἐπιστομιεῖ γὰρ ὁ λόγος καὶ ἐγχαλινώσει τὴν ῥύμην p. 118 M. καὶ φορὰν τοῦ πάθους.

[156] ἐγὼ γοῦν αὐτὸ πολλάκις παθὼν οἶδα· εἰς γὰρ ἀδιάγωγον συνουσίαν ἐλθὼν καὶ πολυτελῆ δεῖπνα, ὁπότε μὴ ἀφικοίμην σὺν λόγῳ,
δοῦλος ἐγενόμην τῶν παρεσκευασμένων, ἀγόμενος ὑπὸ δεσποτῶν ἀτιθάσων, θεαμάτων καὶ ἀκουσμάτων καὶ τῶν ὅσα διὰ μυκτῆρος καὶ γεύσεως ἡδονὰς ἀπεργάζεται· ὁπότε δὲ μετὰ τοῦ αἱροῦντος λόγου, δεσπότης ἀντὶ δούλου γίνομαι καὶ ἀνὰ κράτος νικῶ καλὴν νίκην καρτερίας καὶ σωφροσύνης, ἀντιβαίνων καὶ ἀντιφιλονεικῶν πᾶσι τοῖς ἀναρρηγνῦσι
τὰς ἀκράτορας ἐπιθυμίας.

[157] „διορύξεις“ φησὶ γοῦν „τῷ πασσάλῳ“ (Deut. 23, 13), τουτέστιν, ἣν ἕκαστον ἔχει φύσιν, τὸ φαγεῖν, τὸ πιεῖν, τὸ τοῖς μετὰ γαστέρα χρῆσθαι, τῷ λόγῳ γυμνώσεις καὶ διαστελεῖς, ἵνα διακρίνας γνῷς τἀληθές· τότε γὰρ εἴσῃ, ὅτι ἐν οὐδενὶ τούτων ἐστὶ τὸ ἀγαθόν, ἀλλὰ τὸ ἀναγκαῖον μόνον καὶ χρήσιμον.

[158] „καὶ ἐπαγαγὼν καλύψεις
τὴν ἀσχημοσύνην σου“ (ibid.)· πάνυ καλῶς· ἔπαγε γάρ, ὦ ψυχή, τὸν λόγον ἐπὶ πάντα, ᾧ καλύπτεται καὶ συσκιάζεται καὶ συγκρύπτεται πᾶσα ἀσχημοσύνη σαρκὸς καὶ πάθους· τὰ γὰρ μὴ σὺν λόγῳ πάντα αἰσχρά, ὥσπερ τὰ σὺν λόγῳ κόσμια.

[159] οὐκοῦν ὁ μὲν φιλήδονος ἐπὶ κοιλίαν βαδίζει, ὁ δὲ τέλειος τὴν κοιλίαν ὅλην ἐκπλύνει, ὁ δὲ προκόπτων τὰ ἐν κοιλίᾳ,
ὁ δὲ ἄρτι ἀρχόμενος παιδεύεσθαι ἔξω πρόεισιν, ὅταν μέλλῃ τῆς γαστρὸς τοῖς ἀναγκαίοις ἐπιφερόμενος λόγον ἐπιστομιεῖν τὸ πάθος, ὃς εἴρηται συμβολικῶς πάσσαλος.

[160] 54 Εὖ μέντοι καὶ τὸ προσθεῖναι· „πορεύσῃ ἐπὶ τῷ στήθει καὶ τῇ κοιλίᾳ“ (Gen. 3, 14)· ἡ γὰρ ἡδονὴ οὐκ ἔστι τῶν
ἠρεμούντων καὶ ἱσταμένων, ἀλλὰ τῶν κινουμένων καὶ ταραχῆς γεμόντων· ὥσπερ γὰρ ἡ φλὸξ ἐν κινήσει, οὕτως φλογμοῦ τινα τρόπον τὸ πάθος ἐν τῇ ψυχῇ κινούμενον ἠρεμεῖν αὐτὴν οὐκ ἐᾷ. διὸ καὶ τοῖς λέγουσι καταστηματικὴν εἶναι τὴν ἡδονὴν οὐ συμφέρεται· ἠρεμία γὰρ λίθῳ μὲν καὶ ξύλῳ καὶ ⁵⁰⁵¹ παντὶ ἀψύχῳ οἰκεῖον, ἀλλότριον δὲ ἡδονῇ· γαργαλισμοῦ γὰρ καὶ σπασμώδους ἐφίεται καὶ ἐπ’ ἐνίων οὐκ ἠρεμίας ἀλλὰ συντόνου καὶ σφοδρᾶς κινήσεώς ἐστι χρεία.

[161] 55 Τὸ δὲ "γῆν φάγεσαι πάσας τὰς ἡμέρας τῆς ζωῆς σου“ (Gen. 3, 14), τοῦτο προσφυῶς εἴρηται· τῆς γὰρ p. 119 M. σώματος τροφῆς ἡδοναὶ γήιναι· καὶ μήποτ’ εἰκότως· δύο γάρ ἐστιν ἐξ ὧν συνέσταμεν, ψυχή τε καὶ σῶμα· τὸ μὲν οὖν σῶμα ἐκ γῆς δεδημιούργηται, ἡ δὲ ψυχὴ αἰθέρος ἐστίν, ἀπόσπασμα θεῖον· "ἐνεφύσησε γὰρ εἰς τὸ πρόσωπον αὐτοῦ πνεῦμα ζωῆς ὁ θεός, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν“ (Gen. 2, 7). εὐλόγως οὖν τὸ μὲν ἐκ γῆς διαπλασθὲν σῶμα συγγενεῖς
ἔχει τροφὰς ἃς ἀναδίδωσιν ἡ γῆ, ἡ δὲ αἰθερίου φύσεως μοῖρα οὖσα ψυχὴ πάλιν αἰθερίους καὶ θείας· ἐπιστήμαις γὰρ τρέφεται καὶ οὐ σιτίοις

[162] ἢ ποτοῖς, ὧν ἐπιδεές ἐστι τὸ σῶμα. 56 ὅτι δὲ οὐ γήινοι ἀλλ’ οὐράνιοι αἱ ψυχῆς τροφαί, μαρτυρήσει διὰ πλειόνων ὁ ἱερὸς λόγος· „ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ, καὶ ἐξελεύσεται ὁ λαὸς καὶ συνάξουσι τὸ τῆς ἡμέρας εἰς ἡμέραν, ὅπως πειράσω αὐτούς, εἰ πορεύσονται τῷ νόμῳ μου ἢ οὔ“ (Exod. 16, 4). ὁρᾷς ὅτι οὐ γηίνοις καὶ φθαρτοῖς τρέφεται ἡ ψυχή, ἀλλ’ οἷς ἂν ὁ θεὸς ὀμβρήσῃ λόγοις ἐκ τῆς μεταρσίου καὶ καθαρᾶς φύσεως, ἣν οὐρανὸν κέκληκεν·

[163] ἐξίτω μέντοι ὁ λεὼς καὶ πᾶν τὸ τῆς ψυχῆς σύστημα καὶ συναγαγέτω καὶ ἀρχέσθω
τῆς ἐπιστήμης, μὴ ἀθρόως ἀλλὰ „τὸ τῆς ἡμέρας εἰς ἡμέραν“· πρῶτον μὲν γὰρ ἀθρόον οὐ χωρήσει τὸν πολὺν πλοῦτον τῶν τοῦ θεοῦ χαρίτων, ἀλλὰ τῇ φορᾷ χειμάρρου τρόπον ἐπικλυσθήσεται· ἔπειτ’ ἐστὶν ἄμεινον τὰ αὐτάρκη λαβόντας ἀγαθὰ καὶ μεμετρημένα τῶν λοιπῶν ταμίαν οἰηθῆναι τὸν θεόν.

[164] ὁ δὲ πάντα μετιὼν ἀθρόα δυσελπιστίαν καὶ ἀπιστίαν
⁵²⁵³ μετὰ πολλῆς ἀνοίας κτᾶται· δύσελπις μὲν γίνεται, εἰ νῦν μόνον ἀλλὰ μὴ καὶ αὖθις ἐλπίζει τὸν θεὸν ὀμβρήσειν αὐτῷ ἀγαθά, ἄπιστος δέ, εἰ μὴ πεπίστευκε καὶ νῦν καὶ ἀεὶ τὰς τοῦ θεοῦ χάριτας ἀφθόνως τοῖς ἀξίοις προσνέμεσθαι, ἄνους δέ, εἰ οἴεται τῶν συναχθέντων ἱκανὸς
ἔσεσθαι φύλαξ ἄκοντος θεοῦ· μικρὰ γὰρ ῥοπὴ τὸν ἀσφάλειαν καὶ βεβαιότητα περιάπτοντα νοῦν ὑπὸ μεγαλαυχίας ἑαυτῷ ἄκυρον καὶ ἀβέβαιον ὧν ἐδόκει φύλαξ εἶναι πάντων ἐποίησε.

[165] 57 σύναγε οὖν, ὦ ψυχή, τὰ αὐτάρκη καὶ καθήκοντα καὶ μήτε πλείω τῶν ἱκανῶν ὡς ὑπερβάλλειν μήτε ἐλάττω πάλιν ὡς ἐνδεῖν, ἵνα μέτροις δικαίοις χρωμένη μὴ ἀδικῇς. καὶ γὰρ
διάβασίν γε μελετῶσαν ἀπὸ τῶν παθῶν καὶ τὸ Πάσχα θύουσαν δεῖ τὴν προκοπήν, τὸ πρόβατον, λαμβάνειν μὴ ἀμέτρως· „ἕκαστος“ γάρ φησι „τὸ ἀρκοῦν αὐτῷ συναριθμηθήσεται εἰς πρόβατον“ (Exod. 12, 4).

[166] καὶ ἐπὶ τοῦ μάννα οὖν καὶ ἐπὶ πάσης δωρεᾶς, ἣν ὁ θεὸς δωρεῖται p. 120 M. τῷ γένει ἡμῶν, καλὸν τὸ ἐνάριθμον καὶ μεμετρημένον καὶ μὴ τὸ ὑπὲρ
ἡμᾶς λαμβάνειν· πλεονεξίας γὰρ τοῦτό γε. τὸ τῆς ἡμέρας οὖν εἰς ἡμέραν συναγαγέτω ἡ ψυχή (Exod. 16, 4), ἵνα μὴ ἑαυτὴν φύλακα τῶν ἀγαθῶν ἀλλὰ τὸν φιλόδωρον θεὸν ἀποφήνῃ.

[167] 58 καὶ διὰ τοῦτό μοι δοκεῖ τὸ προκείμενον λέγεσθαι· σύμβολον φωτός ἐστιν ἡ ἡμέρα, φῶς δὲ ψυχῆς ἐστι παιδεία. πολλοὶ οὖν τὰ ἐν ψυχῇ φῶτα ἐκτήσαντο
εἰς νύκτα καὶ σκότος, ἀλλ’ οὐκ εἰς ἡμέραν καὶ φῶς, οἷον τὰ προπαιδεύματα πάντα καὶ τὰ ἐγκύκλια λεγόμενα καὶ φιλοσοφίαν αὐτὴν τρυφῆς ἕνεκεν ἢ ἀρχῆς τῆς πρὸς τοὺς ἡγεμόνας. ὁ δέ γε ἀστεῖος τὴν ἡμέραν ἕνεκα ἡμέρας καὶ τὸ φῶς ἕνεκα φωτὸς καὶ τὸ καλὸν ἕνεκα τοῦ καλοῦ κτᾶται μόνου, οὐχ ἕνεκα ἄλλου τινός. διὸ καὶ
ἐπιφέρει· „ὅπως πειράσω αὐτούς, εἰ πορεύσονται τῷ νόμῳ μου ἢ οὔ“ (Exod. 16,4)· νόμος γὰρ θεῖος οὗτος, τὴν ἀρετὴν δι’ ἑαυτὴν ⁵⁴⁵⁵ τιμᾶν. τοὺς οὖν ἀσκητὰς ὥσπερ νόμισμα δοκιμάζει ὁ ὀρθὸς λόγος,

[168] πότερα κεκηλίδωνται ἐπί τι τῶν ἐκτὸς ἀναφέροντες τὸ τῆς ψυχῆς ἀγαθὸν ἢ ὡς δόκιμον διαστέλλουσιν ἐν διανοίᾳ μόνῃ τοῦτο διαφυλάττοντες. τούτοις συμβέβηκε μὴ τοῖς γηίνοις ἀλλὰ ταῖς ἐπουρανίοις ἐπιστήμαις τρέφεσθαι.

[169] 59 δηλοῖ δὲ καὶ δι’ ἑτέρων, ὅταν φῇ· "τὸ πρωὶ ἐγένετο καταπαυομένης
τῆς δρόσου κύκλῳ τῆς παρεμβολῆς, καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον, λευκὸν ὡσεὶ πάγος ἐπὶ τῆς γῆς. ἰδόντες δὲ αὐτὸ εἶπον ἕτερος τῷ ἑτέρῳ Τί ἐστι τοῦτο; οὐ γὰρ ᾔδεισαν, τί ἦν. εἶπε δὲ αὐτοῖς Μωυσῆς Οὗτος ὁ ἄρτος, ὃν δέδωκεν ἡμῖν κύριος τοῦ φαγεῖν. τοῦτο τὸ ῥῆμα ὃ συνέταξε κύριος“ (Exod. 16, 13 ss.). ὁρᾷς
τῆς ψυχῆς τροφὴν οἵα ἐστί· λόγος θεοῦ συνεχής, ἐοικὼς δρόσῳ, κύκλῳ πᾶσαν περιειληφὼς καὶ μηδὲν μέρος ἀμέτοχον αὑτοῦ ἐῶν.

[170] φαίνεται δ’ οὐ πανταχοῦ ὁ λόγος οὗτος, ἀλλ’ ἐπ’ ἐρήμου παθῶν καὶ κακιῶν, καὶ ἔστι λεπτὸς νοῆσαί τε καὶ νοηθῆναι καὶ σφόδρα διαυγὴς καὶ καθαρὸς ὁραθῆναι, καὶ ἔστιν ὡσεὶ κόριον. φασὶ δὲ οἱ γεωπόνοι τὸ
σπέρμα τοῦ κορίου διαιρεθὲν εἰς ἄπειρα καὶ τμηθὲν καθ’ ἕκαστον τῶν μερῶν καὶ τμημάτων σπαρὲν βλαστάνειν οὕτως, ὡς καὶ τὸ ὅλον ἠδύνατο· τοιοῦτος καὶ ὁ θεοῦ λόγος, καὶ δι’ ὅλων ὠφελητικὸς καὶ διὰ παντὸς μέρους καὶ τοῦ τυχόντος.

[171] μήποτε δὲ ὁμοιοῦται καὶ τῇ κατὰ τὸν ὀφθαλμὸν κόρῃ· ὡς γὰρ αὕτη βραχύτατον οὖσα μέρος τὰς τῶν
ὄντων ὁρᾷ ζώνας ὅλας καὶ θάλατταν ἄπειρον καὶ p. 121 M. ἀέρος μέγεθος καὶ τοῦ παντὸς οὐρανοῦ ὅσον ἀνατέλλων καὶ δυόμενος ὁ ἥλιος ὁρίζει, οὕτως καὶ ὁ θεοῦ λόγος ὀξυδερκέστατός ἐστιν, ὡς πάντα ἐφορᾶν εἶναι ἱκανός, ⁵⁶⁵⁷ * * * ᾧ τὰ θέας ἄξια κατόψονται· παρὸ καὶ λευκόν ἐστι· τί γὰρ ἂν εἴη λαμπρότερον ἢ τηλαυγέστερον θείου λόγου, οὗ κατὰ μετουσίαν καὶ τὰ ἄλλα τὴν ἀχλὺν καὶ τὸν ζόφον ἀπελαύνει φωτὸς κοινωνῆσαι ψυχικοῦ γλιχόμενα.

[172] 60 ἴδιον δὲ περὶ τοῦτον τὸν λόγον συμβαίνει πάθος.
ὅταν γὰρ καλέσῃ πρὸς ἑαυτὸν τὴν ψυχήν, πῆξιν ἀνεγείρει τῷ γεώδει καὶ σωματικῷ καὶ αἰσθητικῷ παντί· διὸ λέγεται τὸ "ὡσεὶ πάγος ἐπὶ τῆς γῆς“ (Exod. 16, 14)· καὶ γὰρ ἡνίκα ὁ τὸν θεὸν ὁρῶν φυγὴν τὴν ἀπὸ τῶν παθῶν μελετᾷ, πήγνυται τὰ κύματα, τουτέστιν ἡ φορὰ καὶ αὔξησις καὶ τὸ μεγάλαυχον αὐτῶν· "ἐπάγη γὰρ τὰ κύματα ἐν μέσῳ τῆς θαλάσσης“
(Exod. 15, 8), ἵνα διαβῇ τὸ πάθος ὁ βλέπων τὸν ὄντα.

[173] πυνθάνονται οὖν ἀλλήλων αἱ ψυχαὶ αἱ πεπονθυῖαι μὲν ἤδη τὸν λόγον, οὐκ ἔχουσαι δ’ εἰπεῖν τὸ „τί ἐστι“ (Exod. 16, 15)· καὶ γὰρ γλυκανθέντες πολλάκις τὸν κεκινηκότα χυμὸν ἀγνοοῦμεν καὶ ἡδέων ἀτμῶν ὀσφραινόμενοι τίνες εἰσὶν οὐκ ἴσμεν· οὕτως οὖν ἡ ψυχὴ γανωθεῖσα πολλάκις εἰπεῖν οὐκ
ἔχει, τί τὸ γανῶσαν αὐτήν ἐστι· διδάσκεται δὲ ὑπὸ τοῦ ἱεροφάντου καὶ προφήτου Μωυσέως, ὃς ἐρεῖ· „οὗτός ἐστιν ὁ ἄρτος“ (ibid.), ἡ τροφή, ἣν δέδωκεν ὁ θεὸς τῇ ψυχῇ, προσενέγκασθαι τὸ ἑαυτοῦ ῥῆμα καὶ τὸν ἑαυτοῦ λόγον· οὗτος γὰρ ὁ ἄρτος, ὃν δέδωκεν ἡμῖν φαγεῖν, „τοῦτο τὸ ῥῆμα“.

[174] 61 λέγει δὲ καὶ ἐν Δευτερονομίῳ· "καὶ ἐκάκωσέ σε
καὶ ἐλιμαγχόνησέ σε, καὶ ἐψώμισέ σε τὸ μάννα, ὃ οὐκ ᾔδεισαν οἱ πατέρες σου, ἵνα ἀναγγείλῃ σοι, ὅτι οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ’ ἐπὶ παντὶ ῥήματι τῷ ἐκπορευομένῳ διὰ στόματος θεοῦ" (Deut. 8, 3). ἡ κάκωσις αὕτη ἱλασμός ἐστι· καὶ γὰρ τῇ δεκάτῃ κακῶν ἡμῶν τὰς ψυχὰς ἱλάσκεται (Lev. 16, 30)· ὅταν γὰρ τὰ ἡδέα
περισυλᾶται, δοκοῦμεν κακοῦσθαι, τὸ δ’ ἐστὶ πρὸς ἀλήθειαν ἵλεων τὸν θεὸν ἔχειν.

[175] περιποιεῖ δ’ ἡμῖν καὶ λιμόν, οὐκ ἀρετῆς, ἀλλὰ τὸν ἐκ πάθους καὶ κακίας συνιστάμενον· τεκμήριον δέ, διατρέφει γὰρ ἡμᾶς τῷ γενικωτάτῳ αὑτοῦ λόγῳ· τὸ γὰρ μάννα ἑρμηνεύεται „τί“, τοῦτό ἐστι τὸ γενικώτατον τῶν ὄντων· καὶ ὁ λόγος δὲ τοῦ θεοῦ ὑπεράνω παντός
ἐστι τοῦ κόσμου καὶ πρεσβύτατος καὶ γενικώτατος τῶν ὅσα γέγονε. τοῦτον τὸν λόγον οὐκ ᾔδεισαν οἱ πατέρες, οὐχ οἱ πρὸς ἀλήθειαν, ἀλλ’ οἱ χρόνῳ πολιοὶ οἱ λέγοντες· "δῶμεν ἀρχηγὸν καὶ ἀποστρέψωμεν εἰς“ ⁵⁸ τὸ πάθος "Αἴγυπτον" (Num. 14, 4).

[176] ἀναγγελλέτω οὖν ὁ θεὸς τῇ ψυχῇ, ὅτι p. 122 M. "οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος“ [κατ’ εἰκόνα], „ἀλλ’ ἐπὶ παντὶ ῥήματι τῷ ἐκπορευομένῳ διὰ στόματος θεοῦ“, τουτέστι καὶ διὰ παντὸς τοῦ λόγου τραφήσεται καὶ διὰ μέρους αὐτοῦ· τὸ μὲν γὰρ στόμα σύμβολον τοῦ λόγου, τὸ δὲ ῥῆμα μέρος αὐτοῦ. τρέφεται
δὲ τῶν μὲν τελειοτέρων ἡ ψυχὴ ὅλῳ τῷ λόγῳ· ἀγαπήσαιμεν δ’ ἂν ἡμεῖς,

[177] εἰ καὶ μέρει τραφείημεν αὐτοῦ. 62 ἀλλ’ οὗτοι μὲν εὔχονται θεοῦ λόγῳ τραφῆναι. ὁ δὲ Ἰακὼβ καὶ τὸν λόγον ὑπερκύψας ὑπ’ αὐτοῦ φησι τρέφεσθαι τοῦ θεοῦ, λέγει δ’ οὕτως· „ὁ θεός, ᾧ εὐηρέστησαν οἱ πατέρες μου Ἀβραὰμ καὶ Ἰσαάκ, ὁ θεὸς ὁ τρέφων με ἐκ νεότητος ἕως τῆς
ἡμέρας ταύτης, ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα“ (Gen. 48, 15. 16). ὡραῖος οὗτος ὁ τρόπος· τροφέα τὸν θεόν, οὐχὶ λόγον, ἡγεῖται, τὸν δὲ ἄγγελον, ὅς ἐστι λόγος, ὥσπερ ἰατρὸν κακῶν· φυσικώτατα· ἀρέσκει γὰρ αὐτῷ τὰ μὲν προηγούμενα ἀγαθὰ αὐτοπροσώπως αὐτὸν τὸν ὄντα διδόναι, τὰ δεύτερα δὲ
τοὺς ἀγγέλους καὶ λόγους αὐτοῦ· δεύτερα δ’ ἐστὶν ὅσα περιέχει κακῶν ἀπαλλαγήν.

[178] διὰ τοῦτ’ οἶμαι καὶ ὑγείαν μὲν τὴν ἁπλῆν, ἧς οὐ προηγεῖται νόσος ἐν τοῖς σώμασιν, ὁ θεὸς χαρίζεται δι’ ἑαυτοῦ μόνου, τὴν δὲ γινομένην κατὰ νόσου φυγὴν καὶ διὰ τέχνης καὶ διὰ ἰατρικῆς, ἐπιγράφων καὶ ἐπιστήμῃ καὶ τεχνίτῃ τὸ δοκεῖν ἰᾶσθαι, πρὸς ἀλήθειαν αὐτὸς
καὶ διὰ τούτων καὶ ἄνευ τούτων ἰώμενος. τοῦτον δὴ τὸν τρόπον καὶ ἐπὶ ψυχῆς ἔχει· τὰ μὲν ἀγαθά, τὰς τροφάς, αὐτὸς χαρίζεται δι’ ἑαυτοῦ, διὰ δὲ ἀγγέλων καὶ λόγων ὅσα ἀπαλλαγὴν περιέχει κακῶν.

[179] 63 ταῦτα δ’ ηὔξατο αἰτιώμενος τὸν πολιτικὸν Ἰωσήφ, ὃς ἐτόλμησεν εἰπεῖν ὅτι "ἐκθρέψω σε ἐκεῖ“· „σπεύσαντες“ γάρ φησιν „ἀνάβητε πρὸς
τὸν πατέρα μου καὶ εἴπατε αὐτῷ Τάδε λέγει“ καὶ τὰ ἑξῆς, εἶτα „κατάβηθι πρὸς μὲ καὶ μὴ μείνῃς", ἐπὶ πᾶσι "καὶ ἐκθρέψω σε ἐκεῖ, ἔτη γὰρ πέντε λιμός“ (Gen. 45, 9. 11). ἐπιμεμφόμενος οὖν ἅμα καὶ διδάσκων τὸν δοκησίσοφον λέγει· ὦ οὗτος, ἴσθι τὰς ψυχῆς τροφὰς ἐπιστήμας ὑπαρχούσας, ἃς οὐχ ὁ αἰσθητὸς λόγος ἀλλ’ ὁ θεὸς δωρεῖται,
ὁ τρέφων ἐκ νεότητος καὶ πρώτης ἀκμῆς με μέχρι τελείου φωτὸς (cf. Gen. 48, 15) αὐτὸς ἐμπλήσει.

[180] ἔπαθεν οὖν ταὐτὸν ὁ Ἰωσὴφ τῇ μητρὶ αὐτοῦ Ῥαχήλ· καὶ γὰρ αὕτη ἐνόμισε δύνασθαί τι τὸ γενητόν, ⁵⁹ διὸ λέγει· „δός μοι τέκνα“ (Gen. 30, 1)· ἀλλ’ ὅ γε πτερνιστὴς αὐτὴν μωμησάμενος ἐρεῖ· πλάνον πεπλάνησαι πολύν, οὐ γὰρ ἀντὶ θεοῦ ἐγώ p. 123 M. εἰμι τοῦ μόνου δυναμένου τὰς ψυχῶν μήτρας ἀνοιγνύναι καὶ σπείρειν ἐν αὐταῖς ἀρετὰς καὶ ποιεῖν ἐγκύμονας καὶ τικτούσας τὰ καλά· κατάμαθέ
γέ τοι τὴν ἀδελφήν σου Λείαν καὶ εὑρήσεις ἐξ οὐδενὸς γενητοῦ λαμβάνουσαν τὴν σπορὰν καὶ τὴν γονήν, ἀλλ’ ὑπ’ αὐτοῦ τοῦ θεοῦ· „ἰδὼν γὰρ κύριος, ὅτι μισεῖται Λεία, ἤνοιξε τὴν μήτραν αὐτῆς· Ῥαχὴλ δὲ ἦν στεῖρα“ (Gen. 29, 31).

[181] ἀλλ’ ὅρα πάλιν τὴν ἐν τούτῳ λεπτουργίαν· τῆς ἀρετῆς ὁ θεὸς τὰς μήτρας ἀνοίγει, σπείρων ἐν αὐταῖς τὰς
καλὰς πράξεις, ἡ δὲ μήτρα, παραδεξαμένη τὴν ἀρετὴν ὑπὸ θεοῦ, οὐ τίκτει τῷ θεῷ — χρεῖος γὰρ οὐδενός ἐστιν ὁ ὤν —, ἀλλ’ ἐμοὶ τῷ Ἰακὼβ υἱούς· ἐμοῦ γὰρ ἕνεκα ἔσπειρεν ὁ θεὸς ἐν τῇ ἀρετῇ τάχα, οὐχ ἑαυτοῦ. οὐκοῦν ἄλλος μὲν ἀνὴρ τῆς Λείας ὁ ἡσυχαζόμενος εὑρίσκεται, ἄλλος δὲ πατὴρ τῶν ἐκ Λείας τέκνων· ἀνὴρ μὲν γὰρ
ὁ τὴν μήτραν ἀνοίγων, πατὴρ δὲ τῶν τέκνων, ᾧ ταῦτα τίκτειν λέγεται.

[182] 64 „Καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικός“ (Gen. 3, 15). ὄντως ἐστὶν ἡδονὴ ἐχθρὸν αἰσθήσει, καίτοι δοκοῦν ἐνίοις μάλιστα εἶναι φίλον· ἀλλ’ ὥσπερ τὸν κόλακα οὐκ ἄν τις
ἑταῖρον εἴποι — νόσος γὰρ φιλίας ἡ κολακεία — οὐδὲ τὴν ἑταίραν εὔνουν ἐραστῇ — τοῖς γὰρ διδομένοις, οὐκ αὐτῷ, προσπέπονθεν —, οὕτω καὶ τὴν ἡδονὴν ἐξετάζων εὑρήσεις νόθον οἰκειότητα ὑποδυομένην πρὸς αἴσθησιν.

[183] ὅταν γέ τοι κορεσθῶμεν ἡδονῆς, ἐκπίπτει τῶν τόνων ἡμῶν τὰ αἰσθητήρια· ἢ τοὺς οἴνῳ ἢ ἔρωτι μεθύοντας οὐ καταμανθάνεις,
ὅτι ὁρῶντες οὐχ ὁρῶσι καὶ ἀκούοντες οὐκ ἀκούουσι καὶ τῶν ἄλλων αἰσθήσεων ἀφῄρηνται τὰς ἀκριβεῖς ἐνεργείας; ἔστι δ’ ὅτε καὶ διὰ πλῆθος ἄμετρον τροφῆς ἅπαντες οἱ τόνοι τῶν αἰσθήσεων ὑφείθησαν ⁶⁰⁶¹ ὕπνου καταλαμβάνοντος, ὃς καὶ τοὔνομα ἔσχεν ἀπὸ τῆς ὑφέσεως αὐτῶν· χαλᾶται γὰρ τότε τὸ αἰσθητικὸν ὄργανον, ὥσπερ ἐν ταῖς ἐγρηγόρσεσιν ἐπιτείνεται, μηκέτι κωφὰς τὰς ἀπὸ τοῦ ἐκτὸς πλήξεις δεχόμενον ἀλλὰ γεγωνυίας καὶ ἐναργεῖς τήν τε ἠχὴν ἄχρι τοῦ νοῦ διαδιδούσας· δεῖ γὰρ αὐτὸν πληχθέντα γνωρίσαι τὸ ἐκτὸς καὶ λαβεῖν αὐτοῦ τύπον ἐναργῆ.

[184] 65 τήρει δ’ ὅτι οὐκ εἶπεν "ἔχθραν θήσω σοὶ καὶ τῇ γυναικί“, ἀλλὰ „ἀνὰ μέσον σοῦ καὶ τῆς γυναικός“. διὰ τί δέ; ὅτι περὶ τὸ μέσον καὶ ὡς ἂν ἐν μεθορίῳ κείμενον ἡδονῆς καὶ αἰσθήσεως γίνεται τούτων ὁ πόλεμος. τὸ δὲ μέσον ἀμφοῖν p. 124 M. ἐστι τὸ πότιμον, τὸ ἐδώδιμον, τὸ εὐτρεπὲς πρὸς τὰ τοιαῦτα πάντα, ὧν ἕκαστον αἰσθητόν τέ ἐστι καὶ
ποιητικὸν ἡδονῆς. ὅταν οὖν ἀπλήστως ἐμφορηθῇ τούτων ἡ ἡδονή, βλάβην εὐθὺς εἰργάσατο αἰσθήσει.

[185] τὸ δ’ "ἀνὰ μέσον τοῦ σπέρματός σου καὶ τοῦ σπέρματος αὐτῆς" εἴρηται πάλιν φυσικῶς· σπέρμα γὰρ πᾶν ἐστι γενέσεως ἀρχή· ἀρχὴ δὲ ἡδονῆς μὲν [οὐ] τὸ πάθος, [ἀλλ’] ἄλογος ὁρμή, αἰσθήσεως δὲ ὁ νοῦς· ἀπὸ γὰρ τούτου καθάπερ τινὸς πηγῆς
αἱ αἰσθητικαὶ τείνονται δυνάμεις, μάλιστα κατὰ τὸν ἱερώτατον Μωυσῆν, ὃς ἐκ τοῦ Ἀδὰμ πεπλάσθαι φησὶ τὴν γυναῖκα, τὴν αἴσθησιν ἐκ τοῦ νοῦ. ὅπερ οὖν ἡδονὴ πρὸς αἴσθησιν, τοῦτο πάθος πρὸς νοῦν, ὥστ’

[186] ἐπειδὴ ἐκεῖνα ἐχθρά, καὶ ταῦτ’ ἂν εἴη πολέμια. 66 καὶ περιφανής ἐστιν ὁ τῶνδε πόλεμος· κατὰ γοῦν τὰς ἐπικρατείας τοῦ νοῦ, ὅτε τοῖς
νοητοῖς καὶ ἀσωμάτοις παραβάλλει, φυγαδεύεται τὸ πάθος· καὶ ἔμπαλιν ὅταν τοῦτο νικήσῃ νίκην κακήν, εἴκει ὁ νοῦς κωλυόμενος προσέχειν ἑαυτῷ καὶ τοῖς ἑαυτοῦ πᾶσιν ἔργοις. φησὶ γοῦν ἐν ἑτέροις, ὅτι "ὅταν μὲν ἐπῆρε τὰς χεῖρας Μωυσῆς, κατίσχυεν Ἰσραήλ, ὅταν δὲ καθῆκε, κατίσχυεν Ἀμαλήκ" (Exod. 17, 11), τοῦτο παριστὰς ὅτι, ὁ νοῦς ἐπειδὰν
μὲν ἐξάρῃ αὑτὸν ἀπὸ τῶν θνητῶν καὶ μετεωρισθῇ, ῥώννυται τὸ ὁρῶν τὸν θεόν, ὅπερ ἐστὶν Ἰσραήλ, ἐπειδὰν δὲ καθῇ τοὺς ἰδίους τόνους καὶ ἐξασθενήσῃ, αὐτίκα τὸ πάθος ἰσχύσει, ὁ Ἀμαλήκ, ὃς ἑρμηνεύεται λαὸς ἐκλείχων· ὄντως γὰρ διεσθίει τὴν ὅλην ψυχὴν καὶ ἐκλιχμᾶται, μηδὲν ἐν αὐτῇ σπέρμα ἢ ζώπυρον ἀρετῆς ὑπολείπων.

[187] παρὸ καὶ
λέγεται "ἀρχὴ ἐθνῶν Ἀμαλήκ" (Num. 24, 20), ὅτι τῶν μιγάδων καὶ ⁶² συγκλύδων καὶ πεφυρμένων ἀβουλεὶ τὸ πάθος ἄρχει καὶ κυριεύει. διὰ τούτου πᾶς ὁ ψυχῆς ἀναρριπίζεται πόλεμος· αἷς γοῦν χαρίζεται διανοίαις ὁ θεὸς εἰρήνην, ταύταις ὁμολογεῖ ἀπαλείψειν "τὸ μνημόσυνον Ἀμαλὴκ ἐκ τῆς ὑπ’ οὐρανόν“ (Exod. 17, 14).

[188] 67 Τὸ δὲ "αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν“ (Gen. 3, 15) τῇ μὲν φωνῇ βαρβαρισμός ἐστι, τῷ δὲ σημαινομένῳ κατόρθωμα· τῷ γὰρ ὄφει λέγεται περὶ τῆς γυναικός, ἡ δὲ γυνὴ „αὐτὸς“ οὐκ ἔστιν, ἀλλ’ „αὐτή“. τί οὖν λεκτέον; ἀπὸ τοῦ περὶ τῆς γυναικὸς λόγου μετελήλυθεν ἐπὶ τὸ σπέρμα καὶ τὴν ἀρχὴν αὐτῆς· ἀρχὴ δὲ ἦν αἰσθήσεως p. 125 M. ὁ νοῦς· οὗτος δὲ ἄρρην, ἐφ’ οὗ χρὴ λέγειν
αὐτὸς καὶ αὐτοῦ καὶ τὰ τοιαῦτα. ὀρθῶς οὖν τῇ ἡδονῇ λέγεται, ὅτι ὁ νοῦς σου τηρήσει τὸ κεφάλαιον καὶ ἡγεμονικὸν δόγμα, καὶ σὺ τηρήσεις αὐτοῦ, τοῦ νοῦ, τὰς ἐπιβάσεις καὶ ἐφιδρύσεις τῶν ἀρεσκόντων, αἷς αἱ πτέρναι κατὰ λόγον εἰκάσθησαν.

[189] 68 τὸ δὲ „τηρήσει“ δύο δηλοῖ· ἓν μὲν
τὸ οἷον διαφυλάξει καὶ διασώσει, ἕτερον δὲ τὸ ἴσον τῷ ἐπιτηρήσει πρὸς ἀναίρεσιν. ἀνάγκη δὲ τὸν νοῦν ἢ φαῦλον ἢ σπουδαῖον εἶναι· ὁ μὲν οὖν ἄφρων φύλαξ καὶ ταμίας ἂν γένοιτο τῆς ἡδονῆς, χαίρει γὰρ αὐτῇ, ὁ δὲ σπουδαῖος ἐχθρός, καραδοκῶν ὅτε ἐπιθέμενος ἰσχύσει καθελεῖν αὐτὴν εἰσάπαν. καὶ μὴν ἔμπαλιν ἡ ἡδονὴ τοῦ μὲν ἄφρονος διατηρεῖ
τὴν ἐπίβασιν, τοῦ δὲ σοφοῦ λύειν καὶ ἀναιρεῖν ἐπιχειρεῖ τὴν ἔνστασιν, ἡγουμένη τὸν μὲν κατάλυσιν αὐτῆς μελετᾶν, τὸν δ’ ἄφρονα δι’ ὧν μάλιστα σωθήσεται.

[190] ἀλλ’ ὅμως πτερνίζειν δοκοῦσα καὶ ἀπατᾶν τὸν ἀστεῖον αὐτὴ πτερνισθήσεται πρὸς τοῦ πάλην ἠσκηκότος Ἰακώβ — πάλην δ’ οὐ τὴν σώματος ἀλλ’ ἣν παλαίει ψυχὴ πρὸς τοὺς ἀνταγωνιστὰς
τρόπους αὐτῆς πάθεσι καὶ κακίαις μαχομένη —· καὶ οὐ πρότερον ἀνήσει πτέρναν τοῦ ἀνταγωνιστοῦ πάθους, πρὶν ἀπειπεῖν αὐτὸ καὶ ὁμολογῆσαι, ὅτι ἐπτέρνισται καὶ νενίκηται δίς, ἔν τε τοῖς πρωτοτοκίοις καὶ ἐν τῷ εὐλογιστεῖν.

[191] „δικαίως“ γάρ φησιν "ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰακώβ, ἐπτέρνικέ με γὰρ ἤδη δεύτερον· τότε τὰ πρωτοτόκιά μου
εἴληφε, καὶ νῦν εἴληφε τὴν εὐλογίαν μου“ (Gen. 27, 36). πρεσβύτερα δὲ ὁ μὲν φαῦλος ἡγεῖται τὰ σώματος, ὁ δ’ ἀστεῖος τὰ ψυχῆς, ἃ καὶ ⁶³ πρὸς ἀλήθειάν ἐστιν, οὐ χρόνῳ ἀλλὰ δυνάμει καὶ ἀξιώματι πρεσβύτερα καὶ πρῶτα ὄντως, ὡς καὶ ἄρχων ἐν πόλει· ἡγεμονὶς δὲ τοῦ συγκρίματος

[192] ἡ ψυχή. 69 εἴληφεν οὖν τὰ πρῶτα ὁ πρῶτος κατ’ ἀρετήν, ἃ καὶ ἐπέβαλεν αὐτῷ· εἴληφε γὰρ καὶ τὸ εὐλογιστεῖν σὺν εὐχαῖς τελείαις. μάταιος δὲ καὶ οἰησίσοφος ὁ λέγων „τὰς ἐμὰς εὐλογίας καὶ τὰ ἐμὰ
πρωτοτόκια εἴληφεν“· οὐ γὰρ τὰ σά, ὦ οὗτος, λαμβάνει, ἀλλὰ τοῖς σοῖς τὰ ἐναντία· τὰ μὲν γὰρ σὰ δουλείας, τὰ δ’ ἐκείνου δεσποτείας ἠξίωται·

[193] καὶ εἰ ἀγαπήσεις δοῦλος γενέσθαι τοῦ σοφοῦ, νουθεσίας καὶ σωφρονισμοῦ κοινωνήσεις, ἀμαθίαν καὶ ἀπαιδευσίαν κῆρας ψυχῆς ἀποβαλών· εὐχόμενος γὰρ ὁ πατήρ σοί φησιν, ὅτι "τῷ ἀδελφῷ σου δουλεύσεις“
(Gen. 27, 40)· ἀλλ’ οὐχὶ νῦν — οὐ γὰρ ἀνέξεταί σε ἀφηνιάζοντα —, ἀλλ’ ὅταν "ἐκλύσῃς τὸν ζυγὸν ἀπὸ τοῦ τραχήλου σου“ (ibid.), τὸ αὔχημα καὶ φρύαγμα ἀποβαλὼν ὃ ἐκτήσω ὑποζεύξας p. 126 M. σεαυτὸν ὀχήματι παθῶν, ἡνιοχούσης ἀφροσύνης.

[194] νυνὶ μὲν δοῦλος εἶ χαλεπῶν καὶ ἀφορήτων τῶν ἐν σαυτῷ δεσποτῶν, οἷς νόμος ἐστὶ μηδένα
ἐλεύθερον ποιεῖν· ἐὰν δὲ τούτους δρασμῷ χρησάμενος καταλίπῃς, ὑποδέξεταί σε φιλόδουλος δεσπότης ἐπ’ ἐλπίσι χρησταῖς ἐλευθερίας καὶ οὐκ ἐκδώσει ἔτι τοῖς προτέροις δεσπόταις, μαθὼν παρὰ Μωυσέως δίδαγμα καὶ δόγμα ἀναγκαῖον, „μὴ παραδιδόναι παῖδα τῷ κυρίῳ, ὃς προστέθειται αὐτῷ παρὰ τοῦ κυρίου· μετὰ γὰρ αὐτοῦ κατοικήσει ἐν

[195] παντὶ τόπῳ, ᾧ ἐὰν ἀρέσκῃ αὐτῷ“ (Deut. 23, 15. 16). 70 ἀλλ’ ἕως οὐκ ἀποδέδρακας, ἔτι δ’ ἐγκεχαλίνωσαι ταῖς ἐκείνων τῶν δεσποτῶν ἡνίαις, ἀνάξιος εἶ δουλεύειν σοφῷ· τεκμήριον μέγιστον ἤθους ἀνελευθέρου καὶ δουλοπρεποῦς παρέχεις, ὅταν λέγῃς „τὰ ἐμὰ πρωτοτόκια καὶ τὰς ἐμὰς εὐλογίας“ (Gen. 27, 36)· εἰς ἄμετρον γὰρ ἀμαθίαν κεχωρηκότων
αἵδε αἱ φωναί, ἐπειδὴ μόνῳ ἁρμόττει θεῷ λέγειν τὸ ἐμόν, αὐτοῦ γὰρ ὄντως κτήματα μόνου τὰ πάντα.

[196] διὸ καὶ μαρτυρήσει, ὅταν φῇ „τὰ δῶρά μου, δόματά μου, καρπώματά μου διατηρήσεις“ (Num. 28, 2), ὅτι δῶρα δομάτων διαφέρει· τὰ μὲν γὰρ ἔμφασιν μεγέθους τελείων ἀγαθῶν δηλοῖ, ἃ τοῖς τελείοις χαρίζεται ὁ θεός, τὰ δ’ εἰς
βραχύτατον ἔσταλται, ὧν μετέχουσιν οἱ εὐφυεῖς ἀσκηταὶ οἱ προκόπτοντες.

[197] οὗ χάριν καὶ Ἀβραὰμ ἀκολουθῶν τῷ θεοῦ θελήματι τὰ μὲν ὑπάρχοντα, ⁶⁴ ἅπερ ἦν αὐτῷ ἐκ θεοῦ, κατέχει, ἀποπέμπεται δὲ τὴν ἵππον τοῦ βασιλέως Σοδόμων (Gen. 14,21 ss.), ὡς καὶ τὰ ὑπαρκτὰ τῶν παλλακῶν. καὶ Μωυσῆς μέντοι τὰ μέγιστα δικαιονομεῖν ἀξιοῖ καὶ περὶ τῶν μεγίστων, τὰ δὲ βραχέα τῶν κριμάτων ἐπιτρέπει τοῖς δευτερεύουσι σκοπεῖν
(cf. Exod. 18, 26).

[198] ὅστις δὲ τολμᾷ λέγειν ἑαυτοῦ τι εἶναι, δοῦλος τὸν πάντα αἰῶνα γεγράψεται, ὥσπερ ὁ λέγων "ἠγάπηκα τὸν κύριόν μου καὶ τὴν γυναῖκά μου καὶ τὰ παιδία μου· οὐκ ἀποτρέχω ἐλεύθερος“ (Exod. 21, 5). εὖ γε τὸ ἑαυτῷ ὁμολογῆσαι δουλείαν· πῶς γὰρ ὁ λέγων οὐ δοῦλος Ἐμὸς ὁ κύριος νοῦς ἐστι, κύριος ἑαυτοῦ καὶ αὐτοκράτωρ·
ἐμὴ καὶ ἡ αἴσθησις, αὔταρκες τῶν σωμάτων κριτήριον· ἐμὰ καὶ τὰ τούτων ἔκγονα, τοῦ μὲν νοῦ τὰ νοητά, τῆς δ’ αἰσθήσεως τὰ αἰσθητά· ἐπ’ ἐμοὶ γὰρ τὸ νοεῖν, τὸ αἰσθάνεσθαι.

[199] ἀλλὰ μὴ μόνον ἑαυτοῦ καταμαρτυρείτω, ἀλλὰ καὶ ὑπὸ τοῦ θεοῦ καταδικασθεὶς αἰωνίαν καὶ βεβαιοτάτην ὑπομενέτω δουλείαν κελεύοντος τό τε οὖς τρυπᾶσθαι,
ἵνα μὴ παραδέξηται λόγους ἀρετῆς, καὶ δουλεύειν τὸν αἰῶνα τῷ νῷ καὶ τῇ αἰσθήσει, κακοῖς καὶ ἀνηλεέσι δεσπόταις.

[200] 71 „Καὶ τῇ γυναικὶ εἶπε Πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου“ (Gen. 3, 16). τῆς γυναικός, ἥτις αἴσθησις ἦν, ἴδιόν ἐστιν ἀλγηδὼν πάθος, p. 127 Μ. ἣ λύπη καλεῖται· περὶ ὃ γὰρ γίνεται
τὸ ἥδεσθαι, περὶ τοῦτο καὶ τὸ ἀλγεῖν· ἡδόμεθα δὲ διὰ τῶν αἰσθήσεων, ὥστε ἐξ ἀνάγκης καὶ ἀλγοῦμεν δι’ αὐτῶν. ἀλλ’ ὁ μὲν σπουδαῖος καὶ κεκαθαρμένος νοῦς ἐλάχιστα ἀλγεῖ, ἥκιστα γὰρ ἐπιτίθενται αὐτῷ αἱ αἰσθήσεις· τῷ δ’ ἄφρονι περιττεύει τὸ πάθος οὐδὲν ἔχοντι ἀλεξιφάρμακον ἐν τῇ ψυχῇ, ᾧ τὰς ἀπὸ τῶν αἰσθήσεων καὶ αἰσθητῶν κῆρας
ἀμυνεῖται.

[201] ὥσπερ γὰρ ἑτέρως τύπτεται ὁ ἀθλητὴς καὶ ὁ δοῦλος, ὁ μὲν καθ’ ὑπόπτωσιν ἐνδιδοὺς πρὸς τὰς αἰκίας καὶ ὑπείκων, ὁ δ’ ἀθλητὴς ἀντέχων καὶ ἀντιστατῶν καὶ τὰς ἐπιφερομένας πληγὰς ἀποσειόμενος, καὶ κείρεις ἑτέρως μὲν ἄνθρωπον, ἑτέρως δὲ τὸ κῴδιον — τὸ μὲν γὰρ ἐν τῷ πάσχειν μόνον ἐξετάζεται, ὁ δ’ ἄνθρωπος καὶ ἀντιδρᾷ καὶ
ὥσπερ ἀντιπέπονθε σχηματίζων ἑαυτὸν πρὸς τὸ κείρεσθαι —,

[202] οὕτως ὁ μὲν ἀλόγιστος ἀνδραπόδων δίκην ἑτέρῳ ὑπείκει καὶ ὑποπίπτει ταῖς ἀλγηδόσιν ὡς ἀφορήτοις δεσποίναις ἀντιβλέψαι πρὸς αὐτὰς ἀδυνατῶν, ἄρρενας καὶ ἐλευθέρους σπᾶν μὴ δυνάμενος λογισμούς, παρὸ δὴ καὶ πλῆθος ⁶⁵ ἄπειρον διὰ τῶν αἰσθήσεων αὐτῷ τῶν ὀδυνηρῶν ἐπαντλεῖται, ὁ δ’ ἐπιστήμων ἀθλητοῦ τρόπον μετὰ δυνάμεως καὶ ῥώμης καρτερᾶς ἀντιβὰς πρὸς τὰ ἀλγεινὰ πάντα ἀντιπνεῖ, ὡς μὴ τιτρώσκεσθαι πρὸς αὐτῶν, ἀλλ’ ἐξαδιαφορεῖν ἕκαστον, καί μοι δοκεῖ νεανιευσάμενος ἂν ἐπιφωνῆσαι τὸ τραγικὸν πρὸς τὴν ἀλγηδόνα οὕτως·

Πίμπρη, κάταιθε σάρκας, ἐμπλήσθητί μου

πίνουσα κελαινὸν αἷμα· πρόσθε γὰρ κάτω

γῆς εἶσιν ἄστρα, γῆ δ’ ἄνεις’ ἐς αἰθέρα,

πρὶν ἐξ ἐμοῦ σοι θῶπ’ ἀπαντῆσαι λόγον.

[203] 72 ὥσπερ δὲ τῇ αἰσθήσει τὰ ἀλγεινὰ πάντα παραυξήσας τέθεικεν ὁ
θεός, οὕτω τῇ σπουδαίᾳ ψυχῇ πλῆθος ἄφθονον ἀγαθῶν δεδώρηται. φησὶ γοῦν ἐπὶ τοῦ τελείου Ἀβραὰμ τὸν τρόπον τοῦτον· "κατ’ ἐμαυτοῦ ὤμοσα, λέγει κύριος· οὗ εἵνεκα ἐποίησας τὸ ῥῆμα τοῦτο καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι’ ἐμέ, ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ τὸ σπέρμα σου ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ καὶ
ὡς τὴν ἄμμον τὴν παρὰ τὸ χεῖλος τῆς θαλάσσης“ (Gen. 22, 16. 17). εὖ καὶ τὸ ὅρκῳ βεβαιῶσαι τὴν ὑπόσχεσιν καὶ ὅρκῳ θεοπρεπεῖ· ὁρᾷς γὰρ ὅτι οὐ καθ’ ἑτέρου ὀμνύει θεός, οὐδὲν γὰρ αὐτοῦ κρεῖττον, ἀλλὰ καθ’ ἑαυτοῦ, ὅς ἐστι πάντων ἄριστος.

[204] ἔφασαν δέ τινες, ὡς ἀνοίκειον ἦν ὀμνύναι· ὁ ὅρκος γὰρ πίστεως ἕνεκα παραλαμβάνεται, p. 128 M. πιστὸς δὲ μόνος ὁ θεὸς καὶ εἴ τις θεῷ φίλος, καθάπερ Μωυσῆς λέγεται „πιστὸς
ἐν παντὶ τῷ οἴκῳ“ γεγενῆσθαι (Num. 12, 7). ἄλλως τε καὶ οἱ λόγοι τοῦ θεοῦ εἰσιν ὅρκοι καὶ νόμοι τοῦ θεοῦ καὶ θεσμοὶ ἱεροπρεπέστατοι· τεκμήριον δὲ τῆς ἰσχυρότητος αὐτοῦ, ὃ ἂν εἴπῃ γίνεται, ὅπερ ἦν οἰκειότατον ὅρκῳ· ὥστ’ ἀκόλουθον ἂν εἴη λέγειν, ὅτι πάντες οἱ τοῦ θεοῦ

[205] λόγοι εἰσὶν ὅρκοι βεβαιούμενοι ἔργων ἀποτελέσμασι. 73 φασί γε μὴν ὅρκον εἶναι μαρτυρίαν θεοῦ περὶ πράγματος ἀμφισβητουμένου· εἰ δὴ ὄμνυσιν ὁ θεός, ἑαυτῷ μαρτυρεῖ, ὅπερ ἐστὶν ἄτοπον, ἕτερον γὰρ ⁶⁶⁶⁷ δεῖ εἶναι τὸν ποιούμενον τὴν μαρτυρίαν καὶ τὸν ὑπὲρ οὗ γίνεται. τί οὖν λεκτέον; πρῶτον μὲν ὡς οὐκ ἔστιν ὑπαίτιον ἑαυτῷ μαρτυρεῖν τὸν θεόν· τίς γὰρ ἂν ἄλλος γένοιτο ἱκανὸς αὐτῷ μαρτυρῆσαι; ἔπειτα πάντ’ ἐστὶν αὐτὸς ἑαυτῷ τὰ τιμιώτατα, συγγενὴς οἰκεῖος φίλος ἀρετὴ εὐδαιμονία
μακαριότης ἐπιστήμη σύνεσις ἀρχὴ τέλος ὅλον πᾶν δικαστὴς γνώμη βουλὴ νόμος πρᾶξις ἡγεμονία.

[206] ἄλλως τε ἂν τὸ "κατ’ ἐμαυτοῦ ὤμοσα“ ὃν χρὴ τρόπον ἐκδεξώμεθα, παυσόμεθα τῆς ἄγαν σοφιστείας. μήποτ’ οὖν ἐστι τοιοῦτον· οὐδὲν τῶν δυναμένων πιστοῦν δύναται παγίως περὶ θεοῦ πιστῶσαι, οὐδενὶ γὰρ ἔδειξεν αὑτοῦ τὴν φύσιν, ἀλλ’ ἀόρατον
αὐτὴν παντὶ τῷ γένει παρεσκεύασε· τίς ἂν ἰσχύσαι ἢ ὅτι ἀσώματον ἢ ὅτι σῶμα ἢ ὅτι ποιὸν ἢ ὅτι ἄποιον τὸ αἴτιον εἰπεῖν ἢ συνόλως περὶ οὐσίας ἢ ποιότητος ἢ σχέσεως ἢ κινήσεως αὐτοῦ βεβαίως ἀποφήνασθαι; ἀλλὰ περί γε ἑαυτοῦ μόνος ἰσχυριεῖται, ἐπεὶ καὶ μόνος ἀψευδῶς τὴν ἑαυτοῦ φύσιν ἠκρίβωσε.

[207] βεβαιωτὴς οὖν ἰσχυρότατος ἑαυτοῦ τὸ πρῶτον,
ἔπειτα καὶ τῶν ἔργων αὑτοῦ μόνος ὁ θεός, ὥστ’ εἰκότως ὤμνυε καθ’ ἑαυτοῦ πιστούμενος ἑαυτόν, ὃ μὴ δυνατὸν ἦν ἄλλῳ. διὸ καὶ ἀσεβεῖς ἂν νομισθεῖεν οἱ φάσκοντες ὀμνύναι κατὰ θεοῦ· εἰκότως γὰρ οὐδεὶς ὄμνυσι κατ’ αὐτοῦ, ὅτι γε οὐ περὶ τῆς φύσεως αὐτοῦ διαγνῶναι δύναται, ἀλλ’ ἀγαπητόν, ἐὰν κατὰ τοῦ ὀνόματος αὐτοῦ δυνηθῶμεν,
ὅπερ ἦν τοῦ ἑρμηνέως λόγου· οὗτος γὰρ ἡμῶν τῶν ἀτελῶν ἂν εἴη θεός, τῶν δὲ σοφῶν καὶ τελείων ὁ πρῶτος.

[208] καὶ Μωυσῆς μέντοι τὴν ὑπερβολὴν θαυμάσας τοῦ ἀγενήτου φησίν· „καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ“ (Deut. 6, 13), οὐχὶ αὐτῷ· ἱκανὸν γὰρ τῷ γενητῷ πιστοῦσθαι καὶ μαρτυρεῖσθαι λόγῳ θείῳ· ὁ δὲ θεὸς αὑτοῦ πίστις ἔστω καὶ μαρτυρία p. 129 M. βεβαιοτάτη.

[209] 74 τὸ δὲ "οὗ εἵνεκα ἐποίησας τὸ ῥῆμα τοῦτο“
(Gen. 22, 16) σύμβολόν ἐστιν εὐσεβείας· τὸ γὰρ ἕνεκα θεοῦ μόνου πάντα πράττειν εὐσεβές. παρὸ καὶ ἀφειδοῦμεν τοῦ ἀγαπητοῦ τέκνου τῆς ἀρετῆς, τοῦ εὐδαιμονῆσαι, παραχωροῦντες αὐτὸ τῷ δημιουργῷ, ἄξιον τὸ γέννημα κρίνοντες κτῆμα θεοῦ νομίζεσθαι, ἀλλὰ μὴ γενητοῦ ⁶⁸ τινος.

[210] εὖ δὲ τὸ φάναι "εὐλογῶν εὐλογήσω“ (ib. 17)· πολλὰ γὰρ εὐλόγιστα δρῶσί τινες, ἀλλ’ οὐκ ἐπ’ εὐλογίαις, ἐπεὶ καὶ ὁ φαῦλος ἔνια δρᾷ τῶν καθηκόντων οὐκ ἀφ’ ἕξεως καθηκούσης, καὶ ὁ μεθύων μέντοι καὶ μεμηνὼς ἔστιν ὅτε νηφάλια φθέγγεταί τε καὶ ποιεῖ, ἀλλ’ οὐκ ἀπὸ νηφούσης διανοίας, καὶ οἱ ἔτι κομιδῇ νήπιοι παῖδες οὐκ ἀπὸ
λογικῆς ἕξεως — οὔπω γὰρ αὐτοὺς ἡ φύσις λογικοὺς πεπαίδευκε — πολλὰ πράττουσι καὶ λέγουσιν ὧν οἱ λογικοί. βούλεται δὲ ὁ νομοθέτης τὸν σοφὸν μὴ σχετικῶς καὶ εὐαλώτως καὶ ὡς ἂν ἐκ τύχης εὐλόγιστον δοκεῖν εἶναι, ἀλλ’ ἀπὸ ἕξεως καὶ διαθέσεως εὐλογίστου.

[211] 75 οὐκ ἐξήρκεσεν οὖν τῇ βαρυδαίμονι αἰσθήσει χρῆσθαι πλουσίως
ταῖς λύπαις, ἀλλὰ καὶ „τῷ στεναγμῷ". ἔστι δὲ στεναγμὸς σφοδρὰ καὶ ἐπιτεταμένη λύπη· πολλάκις γὰρ ἀλγοῦμεν οὐχὶ στένοντες· ὅταν δ’ ἐπιστένωμεν, ἀνιαρῶς καὶ πάνυ ὀμβρηρῶς χρώμεθα ταῖς λύπαις. τὸ δὲ στένειν ἐστὶ διττόν· ἓν μὲν ὃ γίνεται περὶ τοὺς ἐπιθυμοῦντας καὶ ὀρεγομένους τῶν ἀδικιῶν καὶ μὴ τυγχάνοντας, ὃ δὴ καὶ φαῦλόν ἐστιν·
ἕτερον δὲ ὃ γίνεται περὶ τοὺς μετανοοῦντας καὶ ἀχθομένους ἐπὶ τῇ πάλαι τροπῇ καὶ λέγοντας Κακοδαίμονες ἡμεῖς, ὅσον ἄρα χρόνον ἐλελήθειμεν νοσοῦντες ἀφροσύνης νόσον καὶ ἀνοίας καὶ ἀδικίας ἐπιτηδευμάτων.

[212] τοῦτο δ’ οὐ γίνεται, ἐὰν μὴ τελευτήσῃ καὶ ἀποθάνῃ ἐκ τῆς ψυχῆς ὁ βασιλεὺς τῆς Αἰγύπτου, ὁ ἄθεος καὶ φιλήδονος τρόπος· "μετὰ
γὰρ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς τῆς Αἰγύπτου“· εἶτ’ εὐθὺς ἀποθανούσης κακίας στενάζει ὁ ὁρῶν τὸν θεὸν [καὶ] τὴν ἑαυτοῦ τροπήν, „κατεστέναξαν γὰρ οἱ υἱοὶ Ἰσραὴλ ἀπὸ τῶν σωματικῶν καὶ Αἰγυπτιακῶν ἔργων“ (Exod. 2, 23)· ἐπεὶ ζῶν γε ὁ βασιλεὺς καὶ φιλήδονος τρόπος ἐν ἡμῖν γεγηθέναι τὴν ψυχὴν ἀναπείθει
ἐφ’ οἷς ἁμαρτάνει, ὅταν δὲ τελευτήσῃ, στένει.

[213] διὸ καὶ ἐκβοᾷ πρὸς τὸν δεσπότην ἱκετεύουσα, μηκέτι τραπῆναι μηδὲ ἀτελῆ τὴν τελείωσιν λαβεῖν· πολλαῖς γὰρ ψυχαῖς μετανοίᾳ χρῆσθαι βουληθείσαις οὐκ ἐπέτρεψεν ὁ θεός, ἀλλ’ ὥσπερ ὑπὸ παλιρροίας εἰς τοὔμπαλιν ἀνεχώρησαν τρόπον τινὰ τῆς Λὼτ p. 130 M. γυναικὸς (Gen. 19, 26) τῆς λιθουμένης διὰ τὸ Σοδόμων ἐρᾶν καὶ εἰς τὰς κατεστραμμένας ὑπὸ τοῦ θεοῦ φύσεις

[214] ἀνατρέχειν. 76 ἀλλὰ νυνί γέ φησιν ὅτι "ἀνέβη ἡ βοὴ αὐτῶν πρὸς τὸν θεόν“ (Exod. 2, 23), μαρτυρῶν τῇ τοῦ ὄντος χάριτι· εἰ γὰρ μὴ ⁶⁹ δυνατῶς πρὸς ἑαυτὸν ἐκάλεσε τὸν ἱκέτην λόγον, οὐκ ἂν ἀνέβη, τουτέστιν οὐκ ἂν ἀνεβιβάσθη καὶ ηὐξήθη καὶ μετεωρεῖν ἤρξατο φυγὼν τὴν ταπεινότητα τῶν γηίνων. διὸ καὶ ἐν τοῖς ἑξῆς φησιν· "ἰδοὺ κραυγὴ τῶν υἱῶν Ἰσραὴλ ἥκει πρὸς μέ“ (Exod. 3, 9).

[215] πάνυ καλῶς τὸ φθάσαι
μέχρι θεοῦ τὴν ἱκεσίαν· οὐκ ἂν δὲ ἔφθασεν, εἰ μὴ ὁ καλῶν χρηστὸς ἦν. ἐνίαις δὲ ψυχαῖς προαπαντᾷ· "ἥξω πρὸς σὲ καὶ εὐλογήσω σε“ (Exod. 20, 24). ὁρᾷς ὅση τοῦ αἰτίου ἡ χάρις φθάνοντος τὴν ἡμετέραν μέλλησιν καὶ προαπαντῶντος εἰς εὐεργεσίαν παντελῆ τῆς ψυχῆς. καὶ χρησμός ἐστι δογματικὸς τὸ λεγόμενον· ἐὰν γὰρ ἔλθῃ εἰς τὴν
διάνοιαν ἔννοια θεοῦ, εὐθὺς εὐλογιστεῖ τε καὶ πάσας τὰς νόσους αὐτῆς ἰᾶται.

[216] ἡ δέ γε αἴσθησις αἰεὶ λυπεῖται καὶ στένει καὶ τίκτει μετ’ ὀδύνης καὶ ἀλγηδόνων ἀνηκέστων τὸ αἰσθάνεσθαι, ὡς καὶ αὐτός φησιν· „ἐν λύπαις τέξῃ τέκνα“ (Gen. 3, 16)· τίκτει δὲ ἡ μὲν ὅρασις τὸ ὁρᾶν, ἡ δὲ ἀκοὴ τὸ ἀκούειν, ἡ δὲ γεῦσις τὸ γεύεσθαι, καὶ συνόλως ἡ αἴσθησις
τὸ αἰσθάνεσθαι· ἀλλ’ οὐκ ἄνευ χαλεπῆς ἀνίας τῷ ἄφρονι ἕκαστον τούτων ποιεῖται, ἐπιλύπως γὰρ οὗτος καὶ ὁρᾷ καὶ ἀκούει καὶ γεύεται καὶ ὀσφραίνεται καὶ κοινῶς αἰσθάνεται.

[217] 77 ἔμπαλιν δὲ τὴν ἀρετὴν εὑρήσεις μετὰ χαρᾶς ὑπερβαλλούσης [καὶ] κυοφοροῦσαν καὶ τὸν σπουδαῖον σὺν γέλωτι καὶ εὐθυμίᾳ γεννῶντα καὶ τὸ γέννημα ἀμφοῖν αὐτὸ
γέλωτ’ ὄν. ὡς μὲν οὖν ὁ σοφὸς χαίρων ἀλλ’ οὐ λυπούμενος γεννᾷ, μαρτυρήσει λέγων οὕτως ὁ θεῖος λόγος· "εἶπεν ὁ θεὸς τῷ Ἀβραάμ· Σάρα ἡ γυνή σου οὐ κληθήσεται Σάρα, ἀλλὰ Σάρρα αὐτῆς ἔσται τὸ ὄνομα· εὐλογήσω αὐτὴν καὶ δώσω σοι ἐξ αὐτῆς τέκνον“ (Gen. 17,15. 16)· εἶτ’ ἐπιλέγει· "καὶ ἔπεσεν Ἀβραὰμ ἐπὶ πρόσωπον καὶ ἐγέλασε
καὶ εἶπεν Εἰ τῷ ἑκατονταετεῖ γενήσεται, καὶ ἡ Σάρρα ἐνενήκοντα ἐτῶν οὖσα τέξεται“ (ib. 17) ;

[218] οὗτος μὲν δὴ φαίνεται γεγηθὼς καὶ γελῶν, ὅτι μέλλει γεννᾶν τὸ εὐδαιμονεῖν, τὸν Ἰσαάκ· γελᾷ δὲ καὶ ἡ ἀρετὴ Σάρρα, μαρτυρήσει δὲ ὁ αὐτὸς λέγων ὧδε· "ἐξέλιπε Σάρρᾳ γίνεσθαι τὰ γυναικεῖα, καὶ ἐγέλασε τῇ διανοίᾳ καὶ εἶπεν Οὔπω μοι γέγονε τὸ εὐδαιμονεῖν
ἕως τοῦ νῦν· ὁ δὲ κύριός μου“ θεῖος λόγος „πρεσβύτερός ἐστιν“ (Gen. 18, 11. 12), ᾧ προσεῖναι τοῦτο ἀνάγκη καὶ πιστεύειν καλὸν ὑπισχνουμένῳ. καὶ τὸ γέννημα δ’ ἐστὶ γέλως καὶ χαρά· τοῦτο γὰρ ⁷⁰ καὶ Ἰσαὰκ ἑρμηνεύεται.

[219] p. 131 Μ. λυπείσθω τοιγαροῦν αἴσθησις, ἀρετὴ δ’ αἰεὶ χαιρέτω· καὶ γὰρ γεννηθέντος τοῦ εὐδαιμονεῖν φησι σεμνυνομένη· „γέλωτα ἐποίησέ μοι ὁ κύριος· ὃς γὰρ ἂν ἀκούσῃ, συγχαρεῖταί μοι“ (Gen. 21, 6). ἀναπετάσαντες οὖν ὦτα, ὦ μύσται, παραδέξασθε τελετὰς ἱερωτάτας· ὁ γέλως ἐστὶν ἡ χαρά, τὸ δὲ „ἐποίησεν“ ἴσον τῷ
ἐγέννησεν, ὥστ’ εἶναι τὸ λεγόμενον τοιοῦτον· Ἰσαὰκ ἐγέννησεν ὁ κύριος· αὐτὸς γὰρ πατήρ ἐστι τῆς τελείας φύσεως, σπείρων ἐν ταῖς ψυχαῖς καὶ γεννῶν τὸ εὐδαιμονεῖν.

[220] 78 „Καὶ πρὸς τὸν ἄνδρα σου“ φησίν „ἡ ἀποστροφή σου“ (Gen. 3,16). δύο αἰσθήσεως ἄνδρες εἰσίν, ὁ μὲν νόμιμος, ὁ δὲ φθορεύς·
ἀνδρὸς μὲν γὰρ φθορέως τρόπον τὸ μὲν ὁρατὸν κινεῖ τὴν ὅρασιν, ἡ δὲ φωνὴ τὴν ἀκοήν, ὁ δὲ χυλὸς τὴν γεῦσιν, καὶ τῶν ἄλλων ἕκαστον· ταῦτα δ’ ἀποστρέφει καὶ καλεῖ τὴν ἄλογον αἴσθησιν πρὸς ἑαυτὰ καὶ κατακρατεῖ καὶ κυριεύει· τό τε γὰρ κάλλος τὴν ὅρασιν ἐδουλώσατο ὅ τε ἡδὺς χυλὸς τὴν γεῦσιν καὶ τῶν ἄλλων ἕκαστον αἰσθητῶν τὴν κατ’
αὐτὸ αἴσθησιν·

[221] ἴδε γέ τοι τὸν λίχνον, ὡς δουλεύει ταῖς παρασκευαῖς τῶν ὅσα ὀψαρτυταὶ καὶ σιτοπόνοι τεχνιτεύουσι, καὶ τὸν σεσοβημένον περὶ μέλος, πῶς ἐπικρατεῖται ὑπὸ κιθάρας ἢ αὐλοῦ ἢ καὶ ᾄδειν ἐπισταμένου. τῇ δέ γε πρὸς τὸν νόμιμον ἄνδρα, τὸν νοῦν, ἀποστραφείσῃ μεγίστη ἐστὶν ὠφέλεια αἰσθήσει.

[222] 79 Ἴδωμεν οὖν ἑξῆς, τίνα καὶ περὶ αὐτοῦ τοῦ νοῦ διεξέρχεται παρὰ τὸν ὀρθὸν λόγον κινουμένου. „τῷ δὲ Ἀδὰμ εἶπεν ὁ θεός Ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι μὴ φαγεῖν, ἀπ’ αὐτοῦ ἔφαγες, ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου“ (Gen. 3, 17). ἀλυσιτελέστατόν ἐστιν ἀκούειν αἰσθήσεως
νοῦν, ἀλλὰ μὴ αἴσθησιν νοῦ· ἀεὶ γὰρ τὸ κρεῖττον ἄρχειν, τὸ δὲ χεῖρον ἄρχεσθαι δεῖ· νοῦς δὲ κρεῖττον αἰσθήσεως.

[223] ὥσπερ οὖν ἄρχοντος μὲν ἡνιόχου καὶ ταῖς ἡνίαις τὰ ζῷα ἄγοντος ᾗ βούλεται ἄγεται τὸ ἅρμα, ἀφηνιασάντων δὲ ἐκείνων καὶ κρατησάντων ὅ τε ἡνίοχος ⁷¹⁷² κατεσύρη πολλάκις τά τε ζῷα ἔστιν ὅτε τῇ ῥύμῃ τῆς φορᾶς εἰς βόθρον κατηνέχθη πλημμελῶς τε πάντα φέρεται, καὶ ναῦς εὐθυδρομεῖ μέν, ἡνίκα τῶν οἰάκων λαβόμενος ὁ κυβερνήτης ἀκολούθως πηδαλιουχεῖ, περιτρέπεται δ’ ὅτε πνεύματος ἐναντίου περιπνεύσαντος τῇ θαλάττῃ ὁ
κλύδων ἐνῴκησεν,

[224] οὕτως ἐπειδὰν μὲν ὁ τῆς ψυχῆς ἡνίοχος ἢ κυβερνήτης p. 132 M. ὁ νοῦς ἄρχῃ τοῦ ζῴου ὅλου καθάπερ ἡγεμὼν πόλεως, εὐθύνεται ὁ βίος, ὅταν δὲ ἡ ἄλογος αἴσθησις φέρηται τὰ πρωτεῖα, σύγχυσις καταλαμβάνει δεινή, οἷα δούλων δεσπόταις ἐπιτεθειμένων· τότε γάρ, εἰ δεῖ τἀληθὲς εἰπεῖν, ἐμπίπραται φλεγόμενος ὁ νοῦς, τῶν αἰσθήσεων τὴν
φλόγα ἐγειρουσῶν τὰ αἰσθητὰ ὑποβεβλημένων.

[225] 80 καὶ Μωυσῆς μέντοι δηλοῖ περὶ τῆς τοιαύτης ἐμπρήσεως, ἣ γίνεται διὰ τῶν αἰσθήσεων, τοῦ νοῦ, ὅταν λέγῃ· „καὶ αἱ γυναῖκες ἔτι προσεξέκαυσαν πῦρ ἐν Μωάβ“ — ἑρμηνεύεται γὰρ „ἐκ πατρός“, ὅ τε πατὴρ ἡμῶν ὁ νοῦς ἐστι —· „τότε“ γάρ φησιν „ἐροῦσιν οἱ αἰνιγματισταί Ἔλθετε εἰς Ἐσεβών,
ἵνα οἰκοδομηθῇ καὶ κατασκευασθῇ πόλις Σηών.

[226] ὅτι πῦρ ἐξῆλθεν ἐξ Ἐσεβών, φλὸξ ἐκ πόλεως Σηών, καὶ κατέφαγεν ἕως Μωὰβ καὶ κατέπιε στήλας Ἀρνών. οὐαί σοι, Μωάβ· ἀπώλου, λαὸς Χαμώς. ἀπεδόθησαν οἱ υἱοὶ αὐτῶν σῴζεσθαι, καὶ αἱ θυγατέρες αὐτῶν αἰχμάλωτοι τῷ βασιλεῖ Ἀμορραίων Σηών, καὶ τὸ σπέρμα αὐτῶν ἀπολεῖται Ἐσεβὼν
ἕως Δεβών, καὶ αἱ γυναῖκες ἔτι προσεξέκαυσαν πῦρ ἐπὶ Μωάβ“ (Num. 21, 27—30). Ἐσεβὼν ἑρμηνεύεται λογισμοί· οὗτοι δ’ εἰσὶν αἰνίγματα ἀσαφείας γέμοντα. ἴδε λογισμὸν ἰατροῦ· κενώσω τὸν κάμνοντα, θρέψω, φαρμάκοις ἰάσομαι καὶ διαίτῃ, τεμῶ, καύσω· ἀλλὰ πολλάκις ἡ φύσις καὶ ἄνευ τούτων ἰάσατο καὶ μετὰ τούτων ἀπώλεσεν, ὡς τοὺς ἰατροῦ
πάντας ἐπιλογισμοὺς ἐνύπνια εὑρεθῆναι ἀσαφείας καὶ αἰνιγμάτων πλήρη.

[227] πάλιν ὁ γεωπόνος φησί· σπέρματα βαλοῦμαι, φυτεύσω, αὐξήσει τὰ φυτά, καρποὺς ταῦτα οἴσει, οἳ οὐ μόνον εἰς ἀπόλαυσιν ἔσονται χρήσιμοι τὴν ἀναγκαίαν, ἀλλὰ καὶ πρὸς περιουσίαν ἀρκέσουσιν· εἶτ’ ἐξαίφνης φλὸξ ἢ ζάλη ἢ ἐπομβρίαι συνεχεῖς διέφθειραν πάντα· ἔστι δ’ ὅτε τὰ μὲν ⁷³ ἐτελεσιουργήθη, ὁ δὲ ταῦτα λογισάμενος οὐκ ὤνατο, ἀλλὰ προαπέθανε καὶ ἐπὶ τοῖς τῶν πονηθέντων καρποῖς μάτην ἀπόλαυσιν ἐμαντεύσατο.

[228] 81 ἄριστον οὖν τῷ θεῷ πεπιστευκέναι καὶ μὴ τοῖς ἀσαφέσι λογισμοῖς καὶ ταῖς ἀβεβαίοις εἰκασίαις· "Ἀβραάμ γέ τοι ἐπίστευσε τῷ θεῷ, καὶ δίκαιος ἐνομίσθη“ (Gen. 15, 6)· καὶ Μωυσῆς ἄρχει μαρτυρούμενος ὅτι ἐστὶ „πιστὸς ἐν ὅλῳ τῷ οἴκῳ“ (Num. 12, 7). ἐὰν δὲ ἀποπιστεύσωμεν τοῖς ἰδίοις λογισμοῖς, κατασκευάσομεν καὶ οἰκοδομήσομεν τὴν πόλιν τοῦ διαφθείροντος τὴν ἀλήθειαν νοῦ· Σηὼν γὰρ ἑρμηνεύεται διαφθείρων.

[229] παρὸ καὶ ἀναστάς, παρ’ ᾧ ἦν ἐνύπνια, εὗρεν, ὅτι αἱ κινήσεις p. 133 Μ. ἅπασαι καὶ αἱ διατάσεις τοῦ ἄφρονός εἰσιν ἐνύπνια ἀληθείας ἀμέτοχα — αὐτὸς γὰρ ὁ νοῦς ἐνύπνιον εὑρέθη —, ὅτι ἀληθὲς
μέν ἐστι δόγμα τὸ πιστεύειν θεῷ, ψεῦδος δὲ τὸ πιστεύειν τοῖς κενοῖς λογισμοῖς. ἄλογος δὲ ὁρμὴ ἐξέρχεται καὶ φοιτᾷ ἀφ’ ἑκατέρων τῶν τε λογισμῶν καὶ τοῦ νοῦ τοῦ διαφθείροντος τὴν ἀλήθειαν· διὸ καί φησιν, ὅτι „πῦρ ἐξῆλθεν ἐξ Ἐσεβών, φλὸξ ἐκ πόλεως Σηών“ (Num.
21, 28)· οὕτως γὰρ ἄλογον τὸ πιστεύειν ἢ λογισμοῖς πιθανοῖς ἢ νῷ διαφθείροντι τὸ ἀληθές.

[230] 82 "κατεσθίει γέ τοι καὶ ἕως Μωάβ“ τουτέστιν ἕως τοῦ νοῦ· τίνα γὰρ ἄλλον ἢ τὸν ἄθλιον νοῦν ἡ ψευδὴς δόξα ἀπατᾷ; κατεσθίει καὶ βιβρώσκει καὶ μέντοι καὶ καταπίνει τὰς ἐν αὐτῷ στήλας, τουτέστι τὰ κατὰ μέρος ἐνθυμήματα, ἃ καθάπερ ἐν στήλῃ
τετύπωται καὶ ἐγκεχάρακται. Ἀρνὼν δ’ εἰσὶν αἱ στῆλαι, ὅπερ ἑρμηνεύεται „φῶς αὐτῶν“, ἐπεὶ τῶν πραγμάτων ἕκαστον ἐν λογισμῷ σαφηνίζεται.

[231] ἄρχεται μὲν οὖν θρηνεῖν τὸν αὐθάδη καὶ φίλαυτον νοῦν οὕτως· "οὐαί σοι, Μωάβ, ἀπώλου“· εἰ γὰρ αἰνίγμασι προσέχεις τοῖς κατὰ τὴν τῶν εἰκότων ἐπιβολήν, ἀπολώλεκας ἀλήθειαν. „λαὸς Χαμώς“ τουτέστιν
ὁ λαός σου καὶ ἡ δύναμις εὕρηται πηρὸς καὶ τετυφλωμένος· Χαμὼς γὰρ ἑρμηνεύεται "ὡς ψηλάφημα"· ἴδιον δὲ τοῦ μὴ ὁρῶντος τὸ ἔργον τοῦτο.

[232] τούτοις οἱ μὲν υἱοὶ οἱ κατὰ μέρος λογισμοὶ φυγάδες, αἱ δὲ γνῶμαι θυγατέρων ἔχουσαι δύναμιν αἰχμάλωτοι τῷ βασιλεῖ τῶν Ἀμορραίων, τουτέστι τῷ σοφιστῇ λαλούντων· οἱ γὰρ Ἀμορραῖοι ἑρμηνεύονται
λαλοῦντες, τοῦ γεγωνότος λόγου σύμβολον ὄντες· ὁ δὲ τούτων ἡγεμὼν ὁ ⁷⁴ σοφιστής ἐστι καὶ δεινὸς λόγων ἀνερευνᾶν τέχνας, ὑφ’ οὗ κατασοφίζονται οἱ τὸν ὅρον τῆς ἀληθείας ὑπερβαίνοντες.

[233] 83 Σηὼν οὖν ὁ διαφθείρων τὸν ὑγιῆ κανόνα τῆς ἀληθείας καὶ τὸ σπέρμα αὐτοῦ ἀπολεῖται καὶ Ἐσεβὼν τὰ αἰνίγματα τὰ σοφιστικὰ ἕως Δεβών, ὃ καλεῖται
δικασμός· πάνυ προσφυῶς· τὰ γὰρ εἰκότα καὶ πιθανὰ οὐκ ἔχει περὶ ἀληθείας ἐπιστήμην, ἀλλὰ δίκην καὶ ἀμφισβήτησιν καὶ ἐριστικὴν ἅμιλλαν καὶ φιλονεικίαν καὶ πάντα τὰ τοιαῦτα.

[234] ἀλλ’ οὐκ ἐξήρκεσε τῷ νῷ τὰς ἰδίας καὶ νοητὰς ἔχειν κῆρας, ἀλλ’ ἔτι καὶ αἱ γυναῖκες προσεξέκαυσαν πῦρ, αἱ αἰσθήσεις, πυρκαϊὰν πολλὴν ἐπ’ αὐτόν. ἴδε μέντοι τὸ
λεγόμενον οἷόν ἐστι. πολλάκις νύκτωρ οὐδεμιᾷ τῶν αἰσθήσεων ἐνεργοῦντες ἀτόπους περὶ πολλῶν καὶ διαφερόντων λαμβάνομεν p. 134 Μ. ἐννοίας, τῆς ψυχῆς ἀεικινήτου ὑπαρχούσης καὶ μυρίας τροπὰς ἐνδεχομένης. ἦν οὖν ἱκανὰ πρὸς διαφθορὰν αὐτῇ, ὅσα αὐτὴ ἐξ ἑαυτῆς ἐγέννησε.

[235] νυνὶ δὲ καὶ ὁ τῶν αἰσθήσεων ὄχλος ἐπεισωδίασεν αὐτῇ κηρῶν ἀμήχανον
πλῆθος, τοῦτο μὲν ἐκ τῶν ὁρατῶν, τοῦτο δὲ ἐκ τῶν φωνῶν, εἶτα χυλῶν καὶ ἀτμῶν τῶν κατὰ τὴν ὀσμήν· καὶ σχεδὸν ἡ ἀπ’ αὐτῶν φλὸξ χαλεπώτερον τὴν ψυχὴν διατίθησι τῆς ἐγγινομένης ὑπ’ αὐτῆς τῆς ψυχῆς ἄνευ συμπαραλήψεως αἰσθητηρίων.

[236] 84 τούτων μία τῶν γυναικῶν ἐστιν ἡ Πεντεφρῆ τοῦ Φαραὼ ἀρχιμαγείρου (Gen. 39, 1 ss.)·
ὃς πῶς ἔχει γυναῖκα εὐνοῦχος ὤν, ἐπισκεπτέον· τοῖς γὰρ τὰ ῥήματα τοῦ νόμου πραγματευομένοις πρὸ ἀλληγορίας ἀκολουθήσει τὸ δοκοῦν ἀπορεῖσθαι· ὁ γὰρ εὐνοῦχος καὶ ἀρχιμάγειρος ὄντως νοῦς μὴ ταῖς ἁπλαῖς μόνον ἀλλὰ καὶ ταῖς περιτταῖς χρώμενος ἡδοναῖς εὐνοῦχος κέκληται καὶ ἄγονος σοφίας, ὢν εὐνοῦχος οὐκ ἄλλου τινὸς ἢ τοῦ σκεδαστοῦ τῶν
καλῶν Φαραώ· ἐπεί τοι κατ’ ἄλλον λόγον ἄριστον ἂν εἴη τὸ εὐνοῦχον γενέσθαι, εἰ δυνήσεται ἡμῶν ἡ ψυχὴ κακίαν ἐκφυγοῦσα ἀπομαθεῖν τὸ πάθος.

[237] διὸ καὶ Ἰωσὴφ ὁ ἐγκρατὴς τρόπος τῇ λεγούσῃ ἡδονῇ „Κοιμήθητι μετ’ ἐμοῦ (Gen. 39, 7) καὶ ἄνθρωπος ὢν ἀνθρωποπάθησον καὶ ἀπόλαυσον τῶν κατὰ τὸν βίον τερπνῶν" ἐναντιοῦται φάσκων· „ἁμαρτήσομαι
εἰς τὸν θεὸν τὸν φιλάρετον, εἰ γενοίμην φιλήδονος· πονηρὸν γὰρ τοῦτ’ ἔργον".

[238] 85 καὶ νῦν μὲν ἀκροβολίζεται, ἤδη δὲ καὶ καρτερῶς ἀπομάχεται, ὅταν εἰσέλθῃ εἰς τὸν ἑαυτῆς οἶκον ἡ ψυχὴ καὶ ἀναδραμοῦσα ⁷⁵ ἐπὶ τοὺς ἑαυτῆς τόνους ἀποτάξηται τοῖς κατὰ τὸ σῶμα καὶ τὰ ἴδια ὡς ψυχῆς ἔργα ἐργάσηται· οὔτ’ εἰς τὸν οἶκον Ἰωσὴφ οὔτε Πεντεφρῆ, ἀλλ’ "εἰς τὴν οἰκίαν“ — καὶ οὐ προστίθησι τὴν τίνος, ἵνα σκεπτικῶς ἀλληγορῇς— „ποιεῖν τὰ ἔργα αὐτοῦ“ (Gen. 39, 11).

[239] ἡ μὲν οὖν οἰκία ἐστὶν ἡ ψυχή, εἰς ἣν ἀνατρέχει καταλιπὼν τὰ ἐκτός, ἵνα τὸ λεγόμενον ἐντὸς
αὑτοῦ γένηται· τὰ δὲ τοῦ ἐγκρατοῦς ἔργα μήποτε θεοῦ βουλήματί ἐστι· καὶ γὰρ οὐδεὶς ἦν ἀλλότριος λογισμὸς τῶν εἰωθότων ἐν τῇ ψυχῇ κατοικεῖν εἴσω. πλὴν οὐκ ἀφίσταται ζυγομαχοῦσα ἡ ἡδονή, ἀλλὰ τῶν ἱματίων λαβομένη φησί „Κοιμήθητι μετ’ ἐμοῦ“. σκεπάσματα δὲ ὥσπερ σώματος τὰ ἐσθήματά ἐστιν, οὕτως τοῦ ζῴου σιτία καὶ ποτά.

[240] τοῦτο δή φησι· τί παραιτῇ τὴν ἡδονήν, ἧς ἄνευ οὐ δύνασαι ζῆν; ἰδοὺ ἐκλαμβάνομαι τῶν ποιητικῶν αὐτῆς καί φημί σε μὴ ἂν δυνηθῆναι ὑποστῆναι, εἰ μή τινι τῶν ποιητικῶν χρήσαιο. τί οὖν ὁ ἐγκρατής; εἰ μέλλω, φησί, δουλεύειν πάθει διὰ τὴν ποιητικὴν p. 135 M. ὕλην, καὶ ἐξελεύσομαι ἀπὸ τοῦ πάθους ἔξω· "καταλιπὼν γὰρ τὰ ἱμάτια ἐν ταῖς χερσὶν

[241] αὐτῆς ἔφυγε καὶ ἐξῆλθεν ἔξω“ (Gen. 39, 12). 86 τίς δὲ ἔνδον, φαίη τις ἄν, ἐξέρχεται; οὐ πολλοί; ἢ οὐ φυγόντες τινὲς τὸ ἱεροσυλεῖν ἐξ ἰδιωτικῆς ἔκλεψαν οἰκίας, καὶ οὐκ ὄντες πατροτύπται ἀλλότριον ὕβρισαν; οὗτοι ἐξέρχονται μὲν ἀπὸ τῶν ἁμαρτημάτων, εἰς ἕτερα δὲ εἰσέρχονται· τὸν δὲ τελείως ἐγκρατῆ δεῖ πάντα φεύγειν τὰ ἁμαρτήματα
καὶ τὰ μείζω καὶ τὰ ἐλάττω καὶ ἐν μηδενὶ ἐξετάζεσθαι τὸ παράπαν.

[242] ἀλλ’ ὁ μὲν Ἰωσὴφ — νέος τε γάρ ἐστι καὶ τῷ Αἰγυπτίῳ σώματι οὐκ ἴσχυσεν ἀγωνίσασθαι καὶ νικῆσαι τὴν ἡδονήν — [καὶ] ἀποδιδράσκει. Φινεὲς δὲ ὁ ἱερεὺς ὁ ζηλώσας τὸν ὑπὲρ θεοῦ ζῆλον οὐ φυγῇ τὴν ἰδίαν σωτηρίαν πεπόρισται, ἀλλὰ τὸν „σειρομάστην“ τουτέστι τὸν ζηλωτικὸν
λόγον λαβὼν οὐκ ἀποστήσεται, πρὶν ἢ „ἐκκεντῆσαι τὴν Μαδιανῖτιν“ τὴν ἐκκεκριμένην θείου χοροῦ φύσιν „διὰ τῆς μήτρας αὐτῆς“ (Num. 25,7.8), ἵνα μηδέποτε ἰσχύσῃ φυτὸν ἢ σπέρμα κακίας ἀνατεῖλαι· 87 οὗ χάριν ἐκκοπείσης ἀφροσύνης ἆθλον καὶ κλῆρον ἡ ψυχὴ λαμβάνει διττόν, εἰρήνην καὶ ἱερωσύνην (ib. 12. 13), συγγενεῖς καὶ ἀδελφὰς ἀρετάς.

[243] τοιαύτης μὲν οὖν γυναικὸς οὐκ ἀκουστέον, αἰσθήσεως μοχθηρᾶς λέγω, ἐπεὶ ⁷⁶ καὶ „τὰς μαίας εὖ ἐποίει θεός“ (Exod. 1, 20), ὅτι τῶν προστάξεων τοῦ σκεδαστοῦ Φαραὼ ἠλόγουν „τὰ ἄρρενα“ τῆς ψυχῆς „ζῳογονοῦσαι“, ἃ ἐκεῖνος ἤθελε διαφθείρειν τῆς θηλείας ὕλης ἐραστὴς ὤν, τὸ δ’ αἴτιον ἀγνοῶν καὶ λέγων ὅτι „οὐκ οἶδα αὐτόν“ (Exod. 5, 2).

[244] ἑτέρᾳ δὲ
πειστέον γυναικί, οἵαν συμβέβηκε Σάρραν εἶναι, τὴν ἄρχουσαν ἀρετήν· καὶ πείθεταί γε ὁ σοφὸς Ἀβραὰμ αὐτῇ παραινούσῃ ἃ δεῖ· πρότερον μὲν γάρ, ὅτ’ οὔπω τέλειος ἐγεγένητο, ἀλλ’ ἔτι πρὶν μετονομασθῆναι τὰ μετέωρα ἐφιλοσόφει, ἐπισταμένη ὅτι οὐκ ἂν δύναιτο γεννᾶν ἐξ ἀρετῆς τελείας, συμβουλεύει ἐκ τῆς παιδίσκης τουτέστι παιδείας τῆς ἐγκυκλίου
παιδοποιεῖσθαι τῆς Ἄγαρ (Gen. 16, 2 ss.), ὃ λέγεται παροίκησις· ὁ γὰρ μελετῶν ἐν ἀρετῇ τελείᾳ κατοικεῖν, πρὶν ἐγγραφῆναι τῇ πόλει αὐτῆς, τοῖς ἐγκυκλίοις μαθήμασι παροικεῖ, ἵνα διὰ τούτων πρὸς τελείαν ἀρετὴν ἀφέτως ὁρμήσῃ·

[245] ἔπειτα ὅταν ἴδῃ τετελειωμένον αὐτὸν καὶ ἤδη δυνάμενον σπείρειν, * * * κἂν ἐκεῖνος εὐχάριστος ὢν πρὸς τὰ παιδεύματα, δι’ ὧν
ἀρετῇ συνεστάθη, χαλεπὸν ἡγῆται παραιτήσασθαι αὐτά, χρησμῷ πραϋνθήσεται θεοῦ τῷ κελεύοντι· „πάντα ὅσα ἂν εἴπῃ Σάρρα, ἄκουε τῆς φωνῆς αὐτῆς“ (Gen. 21, 12). νόμος ἡμῶν ἔστω p. 136 M. ἑκάστῳ τὸ δοκοῦν ἀρετῇ· εἰ γὰρ πάντων ὅσα παραινεῖ ἡ ἀρετὴ βουλόμεθα ἀκούειν, εὐδαιμονήσομεν.

[246] 88 Τὸ δὲ „καὶ ἔφαγες ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν“ ἴσον ἐστὶ τῷ συγκατέθου κακίᾳ, ἣν χρή σε ἀνὰ κράτος ἀπείργειν· διὰ τοῦτο „ἐπικατάρατος“ οὐχὶ σύ, ἀλλ’ „ἡ γῆ ἐν τοῖς ἔργοις σου“ (Gen. 3, 17). τίς οὖν ἡ αἰτία τούτων; ὁ ὄφις ἦν, ἡδονή, ἔπαρσις ἄλογος ψυχῆς· αὕτη κατάρατος ἐξ ἑαυτῆς, μόνῳ γέ τοι τῷ
φαύλῳ προσγίνεται, σπουδαίῳ δ’ οὐδενί. ὁ Ἀδὰμ δὲ ὁ μέσος ἐστὶ νοῦς, ὃς τοτὲ μὲν ἀμείνων τοτὲ δὲ χείρων ἐξετάζεται· ᾗ γὰρ νοῦς ἐστιν, οὔτε φαῦλος οὔτε σπουδαῖος εἶναι πέφυκεν, ἀρετῇ δὲ καὶ κακίᾳ πρός τε τὸ εὖ καὶ πρὸς τὸ χεῖρον εἴωθε μεταβάλλειν.

[247] εἰκότως οὖν ⁷⁷⁷⁸ οὐκ ἔστι κατάρατος ἐξ ἑαυτοῦ, ὡς οὔτε κακία ὢν οὔτε κατὰ κακίαν πρᾶξις, ἀλλ’ ἐν τοῖς ἔργοις αὐτοῦ ἡ γῆ κατάρατος· αἱ γὰρ πράξεις αἱ διὰ τῆς ὅλης ψυχῆς, ἣν κέκληκε γῆν, ἐπίληπτοι καὶ ὑπαίτιοι κατὰ κακίαν ἕκαστα δρῶντός εἰσι. παρὸ καὶ ἐπιφέρει, ὅτι „ἐν λύπῃ φάγεσαι αὐτήν“, ὅπερ ἐστὶν ἴσον τῷ ἀπολαύσεις τῆς ψυχῆς ἐπιλύπως· ἐπωδύνως γὰρ ὁ
φαῦλος πάντα τὸν βίον χρῆται τῇ ἑαυτοῦ ψυχῇ μηδὲν ἔχων χαρᾶς αἴτιον, ὃ πέφυκε γεννᾶν δικαιοσύνη καὶ φρόνησις καὶ αἱ σύνθρονοι ταύτης ἀρεταί.

[248] 89 "Ἀκάνθας οὖν καὶ τριβόλους ἀνατελεῖ σοι“ (Gen. 3, 18). ἀλλὰ τί φύεται καὶ βλαστάνει ἐν ἄφρονος ψυχῇ, πλὴν τὰ κεντοῦντα
καὶ τιτρώσκοντα αὐτὴν πάθη; ἃ διὰ συμβόλων ἀκάνθας κέκληκεν, οἷς ἡ ἄλογος ὁρμὴ πυρὸς τὸν τρόπον πρώτοις ἐντυγχάνει, μεθ’ ὧν ταχθεῖσα πάντα τὰ αὐτῆς καταφλέγει καὶ διαφθείρει. λέγει γὰρ οὕτως· „ἐὰν δὲ ἐξελθὸν πῦρ εὕρῃ ἀκάνθας καὶ προσεμπρήσῃ ἅλωνα ἢ στάχυας ἢ πεδίον, ἀποτίσει ὁ τὸ πῦρ ἐκκαύσας“ (Exod. 22, 6).

[249] ὁρᾷς ὅτι τὸ πῦρ
ἐξελθόν, ἡ ἄλογος ὁρμή, οὐκ ἐμπίπρησι τὰς ἀκάνθας, ἀλλὰ εὑρίσκει· ζητητικὴ γὰρ τῶν παθῶν οὖσα ἃ ἐπόθει λαβεῖν εὗρεν· ὅταν δὲ εὕρῃ, καταφλέγει τρία ταῦτα, ἀρετὴν τελείαν, προκοπήν, εὐφυΐαν· ἀρετὴν μὲν οὖν παραβέβληκε τῇ ἅλῳ, συγκεκόμισται γάρ, ὡς ἐνταῦθα ὁ καρπός, οὕτως καὶ ἐν τῇ τοῦ σοφοῦ ψυχῇ τὰ καλά· στάχυσι δὲ τὴν προκοπήν,
ἐπεὶ καὶ ἑκάτερον ἀτελὲς ἐφιέμενον τοῦ τέλους· πεδίῳ δὲ τὴν εὐφυΐαν, ὅτι εὐπαράδεκτος σπερμάτων ἀρετῆς ἐστιν.

[250] 137 Μ. ἕκαστον δὲ τῶν παθῶν τριβόλια εἴρηκεν, ἐπειδὴ τριττά ἐστιν, αὐτό τε καὶ τὸ ποιητικὸν καὶ τὸ ἐκ τούτων ἀποτέλεσμα, οἷον ἡδονή, ἡδύ, ἥδεσθαι· ἐπιθυμία, ἐπιθυμητόν, ἐπιθυμεῖν· λύπη, λυπηρόν, λυπεῖσθαι· φόβος, φοβερόν,
φοβεῖσθαι.

[251] 90 "Καὶ φάγεσαι τὸν χόρτον τοῦ ἀγροῦ· ἐν ἱδρῶτι τοῦ προσώπου σου φάγεσαι τὸν ἄρτον σου“ (Gen. 3, 18. 19). χόρτον καὶ ἄρτον καλεῖ συνωνύμως, πρᾶγμα ταὐτόν· χόρτος ἀλόγου τροφή ἐστιν· ἄλογον δὲ ὁ φαῦλος ἐκτετμημένος τὸν ὀρθὸν λόγον, ἄλογοι δὲ καὶ αἱ αἰσθήσεις τῆς ψυχῆς οὖσαι μέρος· ὁ δὲ νοῦς ἐφιέμενος τῶν αἰσθητῶν διὰ τῶν ἀλόγων αἰσθήσεων οὐκ ἄνευ πόνου καὶ ἱδρῶτος ἐφίεται· ⁷⁹ σφόδρα γὰρ ὀδυνηρὸς καὶ ἐπαχθὴς ὁ τοῦ ἄφρονος βίος μετιόντος καὶ ἐπιλιχνεύοντος τὰ ποιητικὰ τῶν ἡδονῶν καὶ τῶν ὅσα κακία ἀπεργάζεσθαι φιλεῖ. καὶ μέχρι τίνος;

[252] "μέχρι" φησίν "ἀποστρέψεις εἰς τὴν γῆν, ἐξ ἧς ἐλήφθης“ (Gen. 3, 19). νῦν γὰρ οὐκ ἐν τοῖς γεώδεσι καὶ ἀσυστάτοις
ἐξετάζεται τὴν οὐράνιον σοφίαν καταλιπών; πῇ οὖν ἔτι ἀποστρέφεται, σκεπτέον. ἀλλὰ μήποτε ὃ λέγει τοιοῦτόν ἐστιν, ὅτι ὁ ἄφρων νοῦς ἀπέστραπται μὲν ἀεὶ τὸν ὀρθὸν λόγον, εἴληπται δὲ οὐκ ἀπὸ τῆς μεταρσίου φύσεως, ἀλλ’ ἀπὸ τῆς γεωδεστέρας ὕλης, καὶ μένων δὲ καὶ κινούμενος ὁ αὐτός ἐστιν ἐφιέμενός τε τῶν αὐτῶν.

[253] διὸ καὶ ἐπιφέρει,
"ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ“ (ibid.), ὅπερ ἴσον ἐστὶ τῷ προειρημένῳ. δηλοῖ δὲ καὶ τοῦτο· ἡ ἀρχή σου καὶ τὸ τέλος ἓν καὶ ταὐτόν ἐστιν· ἤρξω τε γὰρ ἀπὸ τῶν φθειρομένων γῆς σωμάτων, τελευτήσεις δὲ πάλιν εἰς ἐκεῖνα τὴν μεταξὺ τοῦ βίου τρίψας ὁδὸν οὐ λεωφόρον ἀλλὰ τραχεῖαν, βάτων καὶ τριβόλων κεντεῖν τε καὶ τιτρώσκειν
πεφυκότων μεστήν.

⁸⁰

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.) — 3 focus

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

[1] 3.1 And Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of the Paradise.¹ A doctrine is introduced here which teaches us that the wicked man is inclined to run away. For the proper city of wise men is virtue, and he who is incapable of becoming a partaker in that is driven from his city; and no bad man is capable of becoming a partaker of it; therefore the bad man alone is driven away and becomes a banished man. But he who is banished from virtue is at once concealed from the face of God, for if the wise men are visible to God, inasmuch as they are dear to him, it follows plainly that the wicked are all concealed from him, and enveloped in darkness, as being enemies and adversaries to right reason.

[2] Now that the wicked man is destitute of a city and destitute of a home, Moses testifies in speaking of that hairy man who was also a man of varied wickedness, Esau, when he says, But Esau was skilful in hunting, and a rude man.² For it is not natural for vice which is inclined to be subservient to the passions to inhabit the city of virtue, inasmuch as it is devoted to the pursuit of rudeness and ignorance, with great folly. But Jacob, who is full of wisdom, is both a citizen and one who dwells in a house, that is to say, in virtue. Accordingly Moses says of him, But Jacob is a man without guile, dwelling in a house;

[3] On which account also the midwives, since they feared God made themselves houses.³ For they, being inclined to seek out the secret mysteries of God, one of which was that the male children should be preserved alive, build up the actions of virtue, in which they had previously determined to dwell. Accordingly, in this account it is shown how the wicked man is destitute of a city and destitute of a home: inasmuch as he is an exile from virtue, but that the virtuous man has a city and is allotted a home, namely wisdom.

3.2

And let us in the next place consider how any one is said to be concealed from God; but unless any one receives this as an allegorical saying it would be impossible to comprehend what is here stated. For God has completed everything and has penetrated every thing, and has left no one of all his works empty or deserted. What kind of place then can any one occupy in which God is not? And Moses testifies to this in other passages, when he says, God is in the heaven above, and in the earth beneath; and there is nothing anywhere but he.⁴ And in another place he speaks in this manner, I stood here before you did.⁵ For God is of older date than any created being, and he will be everywhere, so that it cannot be possible for any one to be concealed from him: and what need we wonder at?

[5] For even if any thing were to happen to us we should not be able to escape the notice of, and to conceal ourselves from the most elementary of created things; for instance, let any one try to flee from the earth, or the water, or the air, or the heaven, or the entire universe, and he will fail; for it is impossible but what he must be contained in these things, for no one will be able to flee out of the world.

[6] Again how could any man who is unable to conceal himself from the parts of the world, and from the whole world itself, be able to escape the notice of God? He never could do so. What then is the meaning of the expression, they hid themselves? The bad man thinks that God is in a certain place, not surrounding it, but being surrounded by it. On which account also he thinks that he can conceal himselffrom him, as if God were without any prevailing reason at a distance form that part of the world in which he has determined to lurk.

3.3

And we must understand this in the following manner. In the wicked man the true opinion concerning God is overshadowed and kept out of sight, for he is full of darkness, having no divine irradiation, by means of which he may be able to contemplate things as they are. And such a man is a fugitive from the divine company just as a leper is or a man with any other impure disease, the one bringing together into the same place God and Creation, two opposite natures of two different complexions, as the causes of things, when there is really but one cause, the great Creator; and the other, a man afflicted with a foul disease, believing that everything is created from the world, and again is dissolved into the world, but thinking that nothing has been created by God, being a follower of the doctrine of Heraclitus introduces covetousness and indigence, and one universe, and all kinds of things alternately.

[8] In reference to which the Holy Scripture says Let them send forth from the holy soul every leper, and every one afflicted with foul disease, and every one who is impure in his soul, both male and female, and all mutilated persons, and all these who are emasculated, and all whoremongers,⁶ men who flee from the authority of one God, and who are expressly forbidden to come into the assembly of God;⁷

[9] but wise reasons are not only not concealed, but are even eager to manifest themselves. Do you not see that Abraham was still standing in the place of the Lord, and coming near to him said do not then destroy the righteous with the impious,⁸ him who is manifest to you and well known by you, with him who flees from you and seeks to escape your notice, for he indeed is impious, but the righteous man is one who stands before you and does not flee. For it is right indeed master that you alone should be honoured,

[10] but it does not follow that as an impious man is discovered so also is a pious man; but it is sufficient if he is just. On which account he says do not then destroy the righteous with the wicked. For not even one single man on earth honours God in a worthy manner, but only according to righteousness. For when it is not possible for a man to exhibit due gratitude even to his parents, for it is impossible for him to become their parents in his turn; how can it be anything but absolutely impossible adequately to requite God, or worthily to praise him who created the whole universe out of things that had no previous existence. For God made all virtue.

3.4

Be thou therefore O my soul in all your entirety always visible to God, for three separate times, that is to say for time divided according to a threefold division; not drawing after you the female passion arising from external sensation, but offering up to him manly thought, the encourager to and practiser of persevering courage. For at three seasons of the year every male must appear before the Lord the God of Israel⁹ this is the injunction of the holy scriptures.

[12] On this account Moses when he appears to God in visible form, flees from the dispersing disposition, that is from Pharaoh, who boasts, saying, that he does not know the Lord, for Moses, says he, retreated from the presence of Pharaoh, and dwelt in the land of Midian¹⁰ that is to say, being interpreted, in the judgment of the nature of things; and sat down upon a well, waiting to see what good which might be drank in God would rain upon his thirsting and eager soul.

[13] Accordingly he retreats from the impious opinion which is the mistress of the passions, namely from Pharaoh; and he retreats into Midian, that is to say into judgment, considering anxiously whether he ought to live in tranquil inactivity or whether he ought again to contend with that wicked man to his own destruction. And he considers whether if he attacks him he shall be able to gain the victory, from which consideration he restrains himself waiting, as I have already said, to see if God will give to his deep and not frivolous consideration, a fountain sufficient to wash away the impetuosity of the king of Egypt, that is to say of his own passions.

[14] And he is thought worthy of grace, for having fought the good fight in behalf of virtue he never ceases from warring till he sees the pleasures overthrown and baulked of their object. And with this view Moses does not flee from Pharaoh, for if he had done so he would have fled without returning; but withdraws for a time, that is to say he makes a truce from the war, after the fashion ofa wrestler who seeks a respite and collects his breath again, until, having aroused the alliance of prudence and the other virtues he attacks his enemy once more, by divine reason, with the most vigorous power.

[15] But Jacob, for he is a supplanter, having acquired virtue by regular system and discipline, not without hard labour, for his name had not as yet been changed to Israel, fled from the affairs of labour¹¹ that is to say from colours and figures, and in short from bodies the nature of which is to wound the soul through the objects of outward sense; for since, when he was present, he could not entirely and utterly subdue them, he fled, fearing to be subdued by them. And he is very worthy of praise for so doing; for says Moses you will make the children of Israel cautious,¹² but not bold, or covetous of those things, which do not belong to them.

3.5

And Jacob concealed himself from Laban the Syrian, in that he told him not that he was about to flee from him, and he fled from him, taking with him all that he had, and he crossed the river, and proceeded towards the Mount Gilead. It was most natural for him to conceal that he was about to flee, and not to inform Laban, who was a man depending wholly on thoughts such as arise from the outward senses, just as if you have seen some excellent beauty and are charmed with it, and are likely to be led into error in respect of it, you should privily flee from the imagination of it, and never tell it to your mind, that is to say, never think of it again nor give it any consideration, for continued recollections of anything are not without making some distinct impression, and injure the intellect and turn it out of the right way, even against its will.

[17] And the same reasoning applies to all temptations which arise in respect of any one of the external senses, for in all such cases secret flight is the preserver from danger. But to keep recalling the temptation to one’s mind, and to talk of it and dwell upon it subdues and enslaves the reason by force. Do not these then ever, O my mind, report to yourself any object of outward sense that has been seen by you, if you are likely to be led away captive by it, and do not dwell on it, in order that you may not become miserable by being subdued by it, but rather, while you are still free, rise up and flee, preferring untamed liberty to slavery and subjection to a master.

3.6

But why now, as if Jacob had been ignorant that Laban was a Syrian, does Moses say, And Jacob concealed himself from Laban the Syrian. This expression, however, has a reason in it which is not superfluous; for thename Syria, being interpreted, means high. Jacob, therefore, being an experienced man, that is to say, being mind, when he sees passion low and powerless, abides it, thinking that he shall be able to subdue it by force: but when he beholds it high, and bearing its neck haughtily, and full of arrogance, then experienced mind flees first, and afterwards the other parts of his experience do also flee, namely reading, meditation, care, the recollection of what is honourable, temperance, the energy in pursuit of what is becoming; and so he crosses over the river of the objects affecting the outward senses, which wash over and threaten to submerge the soul by the impetuosity of the passions, and having crossed over he proceeds towards the high and lofty reason of perfect virtue;

[19] for he proceeded towards the Mount of Gilead; and Gilead being interpreted means the migration of testimony, since God caused the soul to migrate from the passions which surrounded Laban, and bore witness to it, that it should migrate and receive another settlement, because it was profitable and expedient, and conducted it onwards from the evils calculated to render the soul base, and seeking the things that are on the earth, to the height and magnitude of virtue.

[20] On this account Laban, the friend of the outward senses, and one who energised according to them and not according to his mind, is indignant, and pursues after him and says, why did you flee from me secretly, and not remain for the enjoyment of your soul, and for the opinions which judge concerning the body and the external good things of the world? But in fleeing from this opinion you have despoiled me also of my prudence, Leah and Rachel; for they, when they remained in the soul created, prudence in it, but now that they have departed they have left it ignorance and inexperience. On which account he adds, You have stripped me, that is to say, you have robbed me of my prudence.

3.7

And what that prudence was he will proceed to tell us, for he adds, And you have led away my daughters as captives; and if you had told me, I would myself have sent you away.¹³ You would not have sent away things which were at variance with one another, for if you had sent them away really, and had emancipated the soul, you would have removed from it all bodily sounds, and such as affect the outward senses; for in this way the intellect is emancipated from evils and passions. But now you say that you send it away free, but by your actions you confess that you would have retained it in a prison; for if you had sent it on its way with musical instruments, and drums and harps, and all the pleasures which affect the outward senses, you would not in reality have released it at all;

[22] for it is not you then only from whom we are fleeing, O Laban, thou companion of bodies and colours, but we are also escaping from everything that is thine, in which the voices of the outward senses sound in harmony with the energies of the passions. For we, if at least we are practisers of virtue, have meditated a very necessary meditation, which Jacob also meditated, namely, to overthrow and destroy those gods who are hostile to the soul, gods made by hands, gods whom Moses forbade the people to make;¹⁴ and these gods are the destruction of virtue and of a good state of the passions, but the consolidation and confirmation of vice and the appetites; for that metal which is cast, after it has been fused, is soon consolidated again.

3.8

But Moses speaks thus, And they gave to Jacob the foreign gods which were in their hands, and the earrings which were in their ears; and Jacob hid them under the turpentine tree which was in Shechem.¹⁵ These are the gods of the wicked, but Jacob is not said to have taken them, but to have concealed and destroyed them, for every case being most accurately described, for the virtuous man will take nothing from wickedness for his own advantage, but will conceal all such things and destroy them secretly.

[24] Just as Abraham tells the king of Sodom, when he was proposing to give him things of irrational nature in exchange for rational animals, namely, horses in exchange for men, that he would take nothing that belonged to him, but that he would stretch out the action of his soul, which, speaking symbolically, he called his hand, to the most high God;¹⁶ for that he had not taken from a thread even to a shoe-latchet of all that was his (the king of Sodom’s), in order that the king might never say that he had made the discerning man, namely Abraham, rich, exchanging poverty for wealthy virtue.

[25] The passions are always concealed and guarded in Shechem; and the name Shechem being interpreted means the shoulder; for he who labours concerning pleasures is inclined to preserve them. But the passions are concealed and destroyed by the wise man, and that too not for a brief space of time, but up to this present day, that is to say, for ever, for all time is measured by the present day, for the cycle of one day is the measure of all time.

[26] On which account Jacob gives Joseph Shechem,¹⁷ as an especial portion beyond the rest of his brethren, meaning thereby the bodily things which are the objects of the outward senses, since he had gone through labour in respect of them; but to Judah the confessor he gave not presents but praise, and hymns and divine songs, in which he should be celebrated by his brethren. And Jacob did not receive Shechem as a gift from God, but he took it with his sword and with his bow, that is to say, by words, which had the power of cutting and repelling; for the wise man subjects all secondary things to himself, and when he has so subjected them he does not retain them, but makes a present of them to him who is by nature adapted to them.

[27] Do you not see that also, when he appeared to take the gods, he did not take them, but concealed them and put them out of the way, and destroyed them out of his sight for ever. Now to what soul could it have happened to conceal vice and to put it out of the way, except to that soul to which God was revealed, and which he considered worthy to receive the revelation of his unspeakable mysteries? For he says, shall I hide from Abraham my son that thing which I am doing?¹⁸ Well done, O Saviour, in that thou showest thy works to the soul which desires good things, and has concealed from it no one of thy works: and by reason of this conduct of thine he is able to avoid evil, and to conceal it and keep it out of sight, and to destroy for ever the passions which are injurious.

3.9

We have shown, therefore, in what manner the wicked man is a fugitive, and how he conceals himself from God; but now let us consider where he conceals himself. In the middle, says Moses, of the trees of the garden;¹⁹ that is to say, in the middle of the mind, which again is itself the centre of the whole soul, as the trees are of the garden. For the man who escapes from God flees to himself,

[29] for, since there are two things, the mind of the universe, which is God, and also the separate mind of each individual, he who escapes from the mind which is in himself flees to the mind of the universe; and conversely, he who forsakes his own individual mind, confesses that all the things of the human mind are of no value, and attributes everything to God; again, he who seeks to escape from God asserts, by so doing, that God is not the cause of anything, but looks upon himself as the cause of everything that exists.

[30] At all events it is affirmed by many people, that everything in the world is borne on spontaneously without any guide or governor, and that the human mind, by its own single power, has invented arts and pursuits, and laws and customs, and all the principles of political and individual, and common justice, with reference both to men and to irrational animals.

[31] But dost thou not see, O soul, the unreasonable character of these opinions? For one of them having the particular mind, which was created and which is mortal, does in reality ascribe it to the mind of the universe, which is uncreated and immortal: and the other again, repudiating God, most inconsistently drags forward, as an ally, that mind which is unable even to assist itself.

3.10

On this account also Moses says, that If a thief be detected in the act of breaking into a house, and be smitten so that he die, that shall not be imputed as murder to him who has smitten him; but if the sun be risen upon him, then he is liable, and shall die in retaliation.²⁰ For if any one cuts down and destroys that reason which stands upright and is sound and correct, which testifies to God that he alone is able to do everything, and is found in the act of breaking in upon it, that is to say, standing over this reason thus wounded and destroyed, and who recognises his own mind as energising, and not God, is a thief, taking away what belongs to others,

[33] for all things belong to God; so he who attributes anything to himself is taking away what belongs to another, and receives a very severe blow and one difficult to heal, namely, arrogance, a thing nearly akin to imprudence and ignorance. But he says nothing as to the name of him who has smitten him, for the smiter is not a different person from him who is smitten. But as a man who rubs himself is likewise a person who is rubbed, and as he who stretches himself out is also the person who is stretched out, for he himself both exerts the power of the agent, and also fills the part of the patient. In like manner is he, who steals the things which belong to God, and attributes them to himself, subjected to the tortures of his own impiety and arrogance.

[34] Would that the man so stricken might die, that is to say might perish before he had succeeded in his objects, for then he will appear to be less sinful, for of vice one kind is discerned in habit, and another kind in motion; but the one which is discerned in motion has an inclination towards the perfecting of its operation, on which account it is more mischievous than the one which is discerned only in habit.

[35] If therefore the mind, which imagines itself and not God to be the cause of things, dies, that is to say, becomes inactive and contracts itself, then there is no cause of death in it; it has not absolutely destroyed the living opinion, which attributes all power, and all exertion of power to God, but if the Sun rises, that is to say the mind which appears brilliant in us, and if it appears to see through everything and to judge everything, and not to flee from itself, it then becomes liable to death, and shall die in retaliation for the living doctrine which it has destroyed; according to which God alone is the cause of everything, being found to be wholly unable to effect any good purpose, and to be truly dead in as much as it has shown itself the interpreter of a lifeless and dead and departed doctrine.

3.11

And it is in reference to this that the Holy Scripture curses any one who has placed in any secret place any carved thing, or any thing made of cast metal, the work of the hands of an artist.²¹ For why, O mind, do you store and treasure up within yourself depraved opinions, that God is a being of such and such qualities, (he who has no distinctive qualities) like a carved work; or that he who is imperishable is perishable like images that are cast in the foundry; and why do you not rather bring them forward openly that you may learn what is right from men who practise the truth? For you think that you are endowed with some great skill because you have devised absurd opinions imposing upon you by an appearance of probability, in opposition to the truth: but in reality you are proved to be destitute of skill, in as much as you are unwilling tobe healed of that terrible disease of the soul, ignorance.

3.12

But that the wicked man si nks into and is concealed within his own scattered mind, fleeing from the real mind or truth, is testified by Moses who smote the Egyptian and buried him in the sand,²² the meaning of which is that he by his arguments convinced him who asserted that the good things of the body were the most excellent, and who thought that the good things of the soul were of no value, and who likewise esteemed the pleasures as the end of life.

[38] For when he had comprehended the labour of him who beholds God, which the king of Egypt had imposed on him, (and by the king of Egypt is meant vice, which is the guide of the passions) he sees an Egyptian man, that is to say human passions operating at a seasonable moment, beating and insulting the man who beholds God, and looking round upon the whole soul on this side and on that side, and seeing no one standing by except the true God, and everything else in a state of confusion and disorder, having stricken down and convicted the lover of pleasure, he hides him in the dispersed and agitated mind, which is deprived of all kindred with and comprehension of what is good.

[39] This man then is hidden in himself, but the man who is opposite to him escapes from himself, and flees to the God of all existing things. 3.13 On which account Moses says moreover, He led him forth out of doors and said to him, look up to heaven, and count the stars,²³ which we should be glad indeed to see thoroughly and to comprehend; since we are insatiable in our love for notice, but nevertheless we are unable to measure the riches of God.

[40] Nevertheless thanks be to that magnificent and bounteous God because he says that he has implanted in the soul seeds as brilliant, as visible at a distance, and as eternally new as the stars in heaven. And it is not a superfluous addition when after having said he led him forth, he subjoins out of doors, for who is ever led forth in doors? But perhaps what he says here has some such meaning as this; he led him forth into the outermost place, not into some place or other out of doors, which might be surrounded by other places. For as in dwelling houses the man’s character is outside the woman’s chamber, and the inner chamber is within, and the vestibule is outside of the hall but within the doorway, so also in the case of the soul that which is within one thing may be outside of some other thing.

[41] This then is the sense in which we must understand this passage; he led the mind forth into the outermost place, for what was the use of his leaving the body and fleeing to the outward senses; and what would have been the use of his discarding the outward senses, and subjecting that which exists to the voice? For it is fitting that the mind which is about to be led forth, and to be dismissed in freedom should be emancipated from all corporeal necessities, from all the organs of the outward senses, from all sophistical ratiocinations, and plausible persuasions, and last of all from itself.

3.14

On which account in another passage also he boasts, saying the Lord the God of Heaven, and the God of earth who took me out of the house of my father.²⁴ For it is not possible for one who dwells in the body and belongs to the race of mortals to be united with God, but he alone can be so whom God delivers from that prison house of the body.

[43] On which account also, that joy of the soul, Isaac, when he is conversing and discoursing privately with God, comes forth forsaking himself and his own mind, for he says, Come forth, O Isaac, to converse in the plain towards evening,²⁵ and Moses, that word of prophecy, says, When I go forth from the city, that is from my soul, (for the soul is the city of the living creature, in as much as it is the soul which gives it its laws and customs), I will stretch forth my hands,²⁶ and I will reveal and unfold all my actions to God, invoking him as a witness and inspector of every one of them, from whom it is impossible by its own nature that vice should be hidden, but to whom it must be unfolded and by whom it must be clearly discerned.

[44] When therefore the soul is made manifest in all its sayings and doings, and is made a partaker of the divine nature, the voices of the external senses are reduced to silence, and so likewise are all troublesome and ill-omened sounds, for the objects of sight often speak loudly and invite the sense of sight to themselves; and sodo voices invite the sense of hearing; scents invite the smell, and altogether each varied object of sense invites its appropriate sense. But all these things are put at rest when the mind going forth out of the city of the soul, attributes all its own actions and conceptions to God.

3.15

For the hands of Moses are heavy.²⁷For since the actions of the wicked man are like the wind and light, those of the wise man on the other hand are heavy and immoveable, and not easily shaken; in reference to which his hands are held up by Aaron, who is reason, or by Ur, who is light. Now of all existing things there is nothing clearer than the truth; therefore Moses intends here to signify by a symbolical form of expression, that the actions of the wise man are supported by the most necessary of all qualities, reason and truth. On this account also, when Aaron dies, that is to say, when the truth is completely asserted, he ascends up to Ur,²⁸ that is to say, to Light; for the proper end of reason is truth, which is more visible than any light, and to it reason is always striving to come.

[46] Do you not see that also when he received the tabernacle from God, and this tabernacle is wisdom, in which the wise man tabernacles and, dwells, he fixed it firmly and founded and built it up strongly, not in the body but out of it; for he likens this to an encampment, to a camp I say full of wars and of all the evils which war causes, and which has no portion with peace. And it was called the tabernacle of testimony;²⁹ that is to say wisdom was borne witness to by God. For every one who seeks the Lord went forth out of his house. And this is well said.

[47] For if you seek God, O my mind, go forth out of yourself, and so seek for him; but if you remain in the substance of the body, or in the vain opinions of the mind, you are then without any real wish to search into divine things, even if you do put on the appearance and pretence of seeking them. If when you search you will find God, is uncertain; for there have been many persons to whom he has not revealed himself, but they have expended a vain labour all their time. But the mere act of seeking for him is sufficient to entitle you to a participation in good things, for the desire for what is good, even if it fails in attaining the end which it seeks, does at all events always gladden the heart of those who cherish it.

[48] Thus the wicked man who flees from virtue, and who seeks to conceal himself from God, flees to a powerless ally, that is his own mind, but the good man on the contrary seeking to escape from himself turns to the knowledge of the one God, and is victorious in the honourable race, and in that contest which is of all the most excellent.

3.16

And the Lord God called Adam, and said unto him, where art thou?³⁰ Why now is Adam, alone called, when his wife also was concealed together with him? In the first place we must say that the mind is summoned, and asked where it is. When it is converted, and reproved for its offence, not only is it summoned itself but all its faculties are also summoned, for without its faculties the mind by itself is found to be naked, and to be absolutely nothing, and one of its faculties is also the outward sense, that is to say the woman.

[50] The woman therefore, that is the outward sense is also summoned together with Adam, that is the mind, but separately God does not summon her. Why not? Because being destitute of reason she is incapable of being convicted by herself. For neither can sight, nor hearing, nor any one of the other external senses be taught, and moreover none of them are capable of receiving the comprehension of things; for the Creator has not made them capable of distinguishing anything but bodies only. But the mind is able to receive teaching: on account of which fact God calls that, but not the external senses.

3.17

And the expression Where art thou? admits of being interpreted in many ways. In the first place it may be taken not as an interrogation, but as an affirmation, equivalent to the words You are somewhere, if you alter the accent on the particle που where. For, since you have thought that God was walking in the garden, and was surrounded by it, learn now that in this you were mistaken, and hear from God who knows all things that most true statement that God is not in any one place. For he is not surrounded by anything, but he does himself surround everything. For that which is created is in place; for it is inevitable that it must be surrounded, and not be the thing which surrounds.

[52] In the second place, that which is said is equivalent to this, Where hast thou been, O soul? What evils hast thou chosen instead of what good things? When God invited you to a participation in virtue, have you pursued vice? And when he offered to you for your enjoyment the tree of life, that is to say the tree of wisdom by which you might live, have you hastened into ignorance and to destruction, preferring misery, the death of the soul to the happiness of eternal life?

[53] The third interpretation is the interrogative one; to which there may be two answers given. The one, if the answer be given to the inquirer, Where art thou? is, Nowhere. For the soul of the wicked man has no place to which it can go, or in which it can be situated. In respect of which fact the wicked man is said to be destitute of place; but an evil destitute of place is one which is difficult to manage. And such is the man who is void of good qualities, being always agitated and in a state of confusion, and wavering about after the fashion of an unsteady breeze being altogether the companion of no single steady opinion.

[54] The other answer may be of this kind; that which Adam himself uses. Hear where I am, where those are who are unable to see God; where those are who do not listen to God; where those are who endeavour to conceal themselves from him who is the author of all things: where those are who flee from virtue, where those are who are destitute of wisdom, where those are who are alarmed and tremble because of the unmanliness and cowardice of their souls. For when Adam says, I heard thy voice in the paradise and I was afraid because I was naked and I hid myself, he exhibits all the qualities enumerated above, as I have shown, more at length, in the former books of this treatise.

3.18

And yet Adam is not now naked. It has been said a little before that they made themselves girdles, but by this expression Moses intends to teach you that he is not meaning here to speak of the nakedness of the body, but of that in respect of which the mind is found to be wholly deficient in and destitute of virtue.

[56] The woman, says Adam, whom you gave to be with me, she gave me of the tree and I did eat. The expression here is very accurate, inasmuch as he does not say, The woman whom you gave to me, but The woman whom you gave to be with me. For you did not give me the outward senses as a possession, but you left them free and unimpeded, and in some sort not at all yielding to the injunctions of my intellect. If therefore the mind were to be inclined to command the sight not to see, it nevertheless would see any subject which came before it. And the hearing also will in every case apprehend any sound which falls upon it, even if the mind in its jealousy were to command it not to hear. And again the smell will smell every scent which reaches it, even if the mind were to forbid it to apprehend it.

[57] On this account it is that God did not give the outward sense to the creature, but to be with the creature. And the meaning of this is, the inward sense in conjunction with our mind knows every thing, and does so too at the same moments with the mind. As for instance the sense of sight in conjunction and simultaneously with the mind strikes upon the subject of sight; for the eye sees the substance, and immediately the mind comprehends the thing seen, that is black or white, or pale, or red, or triangular, or quadrangular, or round, or that is of any other colour or shape as the case may be. And so again the sense of hearing is affected by a sound, and with the sense of hearing the mind is also affected; and the proof of it is this; the mind immediately distinguishes the character of the voice, that it is thin, or that it has substance, or that it is melodious and tuneful; or, on the other hand, that it is out of tune and inharmonious. And the same is found to be the case in respect of the rest of the inward senses.

[58] And very appropriately do we see that Adam adds this assertion, She gave me of the tree; but he gives an habitation made of wood and perceptible by the outward senses to the mind except that outward sense itself. For what gave to the mind to be able to distinguish body, or whiteness? Was it not the sight? And what enabled it to distinguish sounds? Was it not the hearing? What, again, endowed it with the faculty of judging of smells? Was it not the sense of smell? What enabled it to decide upon flavours? Was it not the taste? What invested it with the power of distinguishing between rough and smooth? Was it not the touch?Correctly, therefore, and with complete truth was it said by the mind, that it was the outward sense alone which gave me the power to comprehend the corporeal substance.

3.19

And God said to the woman, What is this that thou hast done? And she said, The serpent beguiled me and I did eat. God asks one question of the outward sense, and she replies to a different one. For he is putting a question which has reference to the man; but she in her reply speaks not of the man but of herself, saying, I ate, not I gave.

[60] May we then by the use of allegory solve the question which was here put, and show that the woman gave a felicitous and correct answer to the question? For it follows of necessity that when she had eaten, her husband did also eat, for when the outward sense striking upon its object is filled with its appearance, then immediately the mind joins it and takes its share of it, and is in a manner made perfect by the nourishment which it receives from it. This therefore is what she says, I unintentionally gave it to my husband, for while I was applying myself to what was presented to me, he, being very easily and quickly moved, impressed its appearance and image upon himself.

3.20

But take notice that the man says that the woman gave it to him; but that the woman does not say that the serpent gave it to her, but that he beguiled her; for it is the especial property of the outward sense to give, but it is the attribute of pleasure which is of a diversified and serpent-like nature to deceive and to beguile. For instance, the outward sense presents to the mind the image of what is white by nature, or black, or hot, or cold, not deceiving it, but acting truly; for the subjects of the outward sense are of such a character, as also is the imagination which presents itself to man from them, in the case of the great majority of men who do not carry their knowledge of natural philosophy to any accurate extent. But pleasure does not present to the mind that the subject is such as it is in reality, but deceives it by its artifice, thrusting that, in which there is no advantage, into the class of things profitable.

[62] For as we may at times see ill-looking courtezans dyeing and painting their faces in order to conceal the plainness of their countenances, so also may we see the intemperate man acting who is inclined to the pleasures of the belly. He looks upon great abundance of wine and a luxurious store of food as a good thing, though he is injured by them both in his body and in his soul.

[63] Again, we may often see lovers madly eager to be loved by the ugliest of women, because pleasure deceives them and all but affirms positively to them that beauty of form, and delicacy of complexion, and healthiness of flesh, and symmetry of limb, exists in those who have the exact contraries to all these qualifications. Accordingly, they overlook those who are truly possessed of perfectly irreproachable beauty, and waste away with love for such creatures as I have mentioned.

[64] Every kind of deceit therefore is closely connected with pleasure; and every kind of gift with the outward sense: for the one bewilders the mind with sophistry and misleads it, representing to it anything that comes before it, not in the character which really belongs to it, but in one that does not. But the outward sense presents bodies, plainly as they are according to their real nature, without any device or artifice.

3.21

And the Lord God said to the serpent, Because thou hast done this thing, thou art cursed above all cattle and every beast of the field; upon thy breast and upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And I will put enmity in the midst between thee and between the woman, and in the midst between thy seed and between her seed, He shall bruise thy head, and thou shalt bruise his heel.³¹ What is the reason why he curses the serpent without allowing him to make any defence, when in another place he commands that both the parties between whom there is any dispute shall be heard,³² and that one shall not be believed till the other has been heard?

[66] And indeed in this case you see that he did not give a prejudged belief to Adam’s statement against his wife; but he gave her also an opportunity of defending herself, when he asked her, Why hast thou done this? But she confessed that she had erred through the deceitfulness of serpent-like and diversified pleasure. Why, therefore, when the woman had said, The serpent deceived me,³³ did he forbid the putting of the question to the serpent whether it was he who had thus deceived her; and why did he thus appoint him to be condemned without trial and without defence?

[67] We must say, therefore, that the external senses are not a a peculiar property of either bad or good men, but that they are of an intermediate nature, and common to both the wise man and the fool, and when they are found in the fool, they are bad; but when they are found in the wise man, they are good. Very naturally therefore, since it has a nature which is not necessarily and intrinsically evil, but one which being capable of either character, inclines at different times and under different circumstances towards either extremity, it is not condemned till it has itself confessed that it followed the worse inclination.

[68] But the serpent, that is pleasure, is of itself evil. On this account it is absolutely not found at all in the virtuous man; but the wicked man alone enjoys it. Very properly therefore does God curse it before it has time to make any defence, inasmuch as it has no seed of virtue within it, but is at all times and in all places blameable and polluting.

3.22

On this account also, God saw that Er was wicked,³⁴ without any apparent cause for this judgment of his character, and he slew him. For God is not unaware that that leathern mass which covers us, namely, the body; for Er being interpreted means leather, is an evil thing, and one which plots against the soul, and which is at all times lifeless and dead. For what else does he compel any one of us to do but to carry about a dead body, our soul raising up the body which as far as its own nature goes is dead, and bearing it almost without difficulty? And just consider, if you will, the great energy of the soul,

[70] for the most vigorous athlete would not be able to carry about a statue of himself for even a short time; but the soul, without any exertion and without any fatigue, carries about the statue of a man occasionally even for as long a time as a hundred years; for even at the end of that period it does not kill it, but only gets rid of a body which was dead from the beginning.

[71] And it is evil by nature, as I have said before, and a thing which plots against the soul, but which is not visible to all men, but only to God, and to such men as are friends to God. For the wicked Er, says Moses, was an enemy of the Lord. For when the mind busies itself with sublime contemplations, and becomes initiated into the mysteries of the Lord, it judges the body tobe a wicked and hostile thing; but when it abandons its investigations of divine things, it then looks upon the body as something friendly, and belonging to and nearly akin to itself; and accordingly it flies to the things which are dear to it.

[72] On this account the soul of the athlete and the soul of the philosopher differ; for the athlete attributes all his importance to the good condition of his body, and would throw away his soul itself in the cause of his body, as being a man devoted to his body; but the philosopher, being a lover of what is virtuous, cares for that which is alive within him, namely his soul, and disregards his body which is dead, having no other object but to prevent the most excellent portion of him, namely his soul, from being injured by the evil and dead thing which is connected with it.

3.23

You see that it is not the Lord who is here spoken of as slaying Er, but God. For he does not kill the body in respect of the absolute and irresponsible power which he possesses, and by which he rules and governs the universe, but in respect of that authority which he possesses in consequence of his goodness and excellence, for God is the name of goodness, the cause of all things; that you may understand that he also created all inanimate things, not by his authority, but by his goodness, by which also he created all living things; for it was requisite for the manifestation of the better things, that there should also be a subordinate creation of the inferior things, through the power of the same goodness which was the cause of all, which is God.

[74] When, then, O Soul! shall you most especially consider that you have gained a victory? Will it not be when you are made perfect, and when you have been thought worthy of decisions in your favour and of crowns? For then you will be a lover of God, not of the body, and you will receive prizes, inasmuch as your wife shall be Thamar the bride of Judah, and Thamar being interpreted means the palm-tree, the symbol of victory. And a proof of this is, that when Er married her, he was at once discovered to be a wicked man, and was slain; for Moses says, And Judah took a wife for Er, his first-born son, whose name was Thamar; and immediately afterwards he adds, And Er was a wicked man before the Lord, and God slew him; for when the mind has carried off the prize of virtue, it condemns the dead body to death.

[75] You see that God also curses the serpent without allowing it to make any defence, for it is pleasure: and so also he slays Er without any visible cause being alleged, for Er is the body. And if you consider, O good friend, you will find that God has created in the soul some natural qualities which are in themselves faulty and blameless, and also in every soul some which are virtuous and praiseworthy, as is the case likewise with plants and animals.

[76] Do you not see that the Creator has made some plants capable of cultivation and useful and salutary, and others incapable of cultivation, wild, pernicious, the causes of diseases and destruction; and animals too of similar variety of character, as beyond all question is the serpent, of which we are now speaking; for he is a destructive and deadly animal by his intrinsic nature. And as the serpent affects man, so does pleasure too affect the soul; in reference to which fact the serpent has been compared to pleasure.

3.24

As, therefore, God hates pleasure and the body without any especial cause, so also does he give preeminent honour to virtuous natures without any visible cause; not alleging any action of theirs before the praises of them which he utters. For if any one were to ask why Moses says that Noah found grace before the Lord God,³⁵ without having previously done any good thing, as far at least as we know, we shall be very properly answered, that he was proved to be a praiseworthy character and order of creation; for the name Noah, being interpreted, means rest, or just: and it follows of necessity that one who is resting from acts of injustice and from sins, and who, so resting, lives with virtue and justice, must find grace before God;

[78] and to find grace, is not only, as some call it, equivalent to the expression pleasing God, but it has some such meaning as this. The just man seeking to understand the nature of all existing things, makes this one most excellent discovery, that everything which exists, does so according to the grace of God, and that there is nothing ever given by, just as there is nothing possessed by, the things of creation. On which account also it is proper to acknowledge gratitude to the Creator alone. Accordingly, to those persons who seek to investigate what is the origin of creation, we may most correctly make answer, that it is the goodness and the grace of God, which he has bestowed on the human race; for all the things which are in the world, and the world itself, are the gift and benefaction and free grace of God.

3.25

Moreover, God made Melchisedek, the king of peace, that is of Salem, for that is the interpretation of this name, his own high priest,³⁶ without having previously mentioned any particular action of his, but merely because he had made him a king, and a lover of peace, and especially worthy of his priesthood. For he is called a just king, and a king is the opposite of a tyrant, because the one is the interpreter of law, and the other of lawlessness.

[80] Therefore the tyrannical mind imposes violent and mischievous commands on both soul and body, and such as have a tendency to cause violent suffering, being commands to act according to vice, and to indulge the passions with enjoyment. But the other, the kingly mind, in the first place, does not command, but rather persuades, since it gives recommendations of such a character, that if guided by them, life, like a vessel, will enjoy a fair voyage through life, being directed in its course by a good governor and pilot; and this good pilot is right reason.

[81] We may therefore call the tyrannical mind the ruler of war, and the kingly mind the guide to peace, that is Salem. And this kingly mind shall bring forth food full of cheerfulness and joy; for he brought forth bread and wine, which the Ammonites and Moabites were not willing to give to the beholder, that is Israel; by reason of such unwillingness they are shut out from the companionship and assembly of God. For the Ammonites being they who are sprung from the outward sense of the mother, and the Moabites, who originate in the mind of the father, are two different dispositions, which look upon the mind and the outward sense as the efficient causes of all existing things, but take no notice of God. Therefore they shall not come, says Moses, into the assembly of the Lord, because they did not come to meet you with bread and water when you came out of Egypt,³⁷ that is, out of the passions.

3.26

But Melchisedek shall bring forward wine instead of water, and shall give your souls to drink, and shall cheer them with unmixed wine, in order that they may be wholly occupied with a divine intoxication, more sober than sobriety itself. For reason is a priest, having, as its inheritance the true God, and entertaining lofty and sublime and magnificent ideas about him, for he is the priest of the most high God.³⁸ Not that there is any other God who is not the most high; for God being one, is in the heaven above, and in the earth beneath, and there is no other besides him.³⁹ But he sets in motion the notion of the Most High, from his conceiving of God not in a low and grovelling spirit, but in one of exceeding greatness, and exceeding sublimity, apart from any conceptions of matter.

3.27

And what good thing had Abraham done as yet when God called him and bade him become a stranger to his country and to this generation, and to dwell in the land which the Lord should give him?⁴⁰ And that is a good and populous city, and one of great happiness. For the gifts of God are great and honourable. But he made this position of Abraham also to be typical, containing an emblem worthy of attentive consideration. For Abraham, being interpreted, means Lofty Father;⁴¹ a title of admiration in both its divisions.

[84] For when the mind does not, like a master, threaten the soul, but rather guides it, like a father, not indulging it in the pleasant things, but giving it what is expedient for it, even against its will, and also turning it away from all lowly things and such as lead it to mortal paths, it leads it to sublime contemplations and makes it dwell amid speculations on the world and its constituent parts. And, moreover, mounting up higher, it investigates the Deity itself, and his nature, through an unspeakable lore of knowledge, in consequence of which it cannot be content to abide in the original decrees, but, being improved I itself, becomes also desirous of removing to a better habitation.

3.28

But there are some persons whom, even before their creation, God creates and disposes excellently; respecting whom he determines beforehand that they shall have a most excellent inheritance. Do you not see what he says about Isaac to Abraham, when he had no hope of any such thing, namely, that he should become the father of such an offspring, but did rather laugh at the promise, and asked, Shall a son be born to me, who am a hundred years old; and shall Sarah, who is ninety years old, bring forth a child?⁴² But God asserts it positively, and ratifies his promise saying, Yea, behold Sarah, thy wife, shall bear thee a son, and thou shalt call his name Isaac, and I will establish my covenant towards him for an everlasting covenant.

[86] What then is the reason which caused this man, also, to be praised before his birth? There are some good things which are an advantage to a man both when they are past, and when they are present, such as good health, a sound condition of the outward senses, riches, if he be endowed with them, a good reputation; for all these things may, by a slight perversion of words, be called good things. But some are so not merely when they have been given to us, but even when it is predicted that they shall be so given, as joy is a good affection of the soul; for this does not cheer a man only when it is present and energises actively in him, but it delights him also by anticipations when it is hoped for—for it has this especial quality; all other good qualities have their own separate operation and effect, but joy is both a separate good and a common good, for it comes as a crowning one after all the rest—for we feel joy at good health, and we feel joy at liberty and at honour, and at all other such things, so that one may say with propriety that there is not one single good thing which has not the additional good of joy.

[87] But not only do we rejoice at other good things which are already previously past and also at those which are present, but we rejoice also at good things when about to happen to us and expected; as for instance, when we hope that we shall become rich, or that we shall obtain power, or that we shall receive praise, or that we shall find a means to get rid of an illness, or that we shall acquire vigour and strength, or that we shall become learned instead of ignorant, in all these cases we are rejoiced in no slight degree. Since, then, joy diffuses itself over and cheers the soul, not only while it is present but also even when it is expected, it was very consistent and natural for God to think Isaac worthy of a good name and of a great gift before he was born, for the name of Isaac, being interpreted, means laughter of soul, and delight, and joy.

3.29

Again, they say that Jacob and Esau, the former being the ruler, and governor, and master, and Esau being the subject and the slave, had their several estates appointed to them while they were still in the world. For God, the creator of all living things, is thoroughly acquainted with all his works, and before he has completely finished them he comprehends the faculties with which they will hereafter be endowed, and altogether he foreknows all their actions and passions. For when Rebecca, that is the patient soul, proceeds to ask an oracle from God, the answers are, Two nations are in thy womb, and two people shall come forth from thy bowels, and one people shall be stronger than the other people, and the elder shall save the younger.⁴³

[89] For that which is wicked and void of reason is, by its own nature, a slave in the eye of God; but that which is good and endowed with reason and better, is looked upon as powerful and free by him. And this is the case not only when each of these two different characters is perfect in the soul, but when there is a doubt on the subject; for, altogether, a slight breeze of virtue shows power and supremacy, and not freedom only, and on the other hand, the existence of even an ordinary degree of vice enslaves the reason, even though not by any means as yet come to maturity.

3.30

Again, why did the same Jacob when Joseph brought him his two sons, the elder being Manasses and the younger Ephraim, change his hands, and put his right hand upon the younger brother Ephraim, and his left hand upon the elder brother Manasses? And when Joseph thought this a grievous thing, and thought that his father had unintentionally made a mistake in the matter of the imposition of hands, Jacob said, I did not make a mistake, but I knew, my son, I knew that this one should be a father of a nation, and should be exalted; but, nevertheless, his younger brother shall be greater than he.⁴⁴

[91] What, then, must we say but this? That two natures, both utterly necessary, were created in the soul by God, one memory and the other recollection, of which memory is the best and recollection the worst. For the one has its perceptions fresh and harmonious and clear, so that it never errs through ignorance. But forgetfulness does, in every case, precede recollection, which is but a mutilated and blind thing.

[92] And, although recollection is worse, it is nevertheless older than memory, which is better than it, and is also conjoined with and inseparable from it; for when we are first introduced to any art we are unable at once to make ourselves masters of all the speculations which bear upon it. Being, therefore, affected with forgetfulness at first, we subsequently recollect, until from a frequent recurrence of forgetfulness and a frequent recurrence of recollection, memory at last prevails in us in a lasting manner. On which account it is younger than recollection, for it is later in its existence.

[93] And Ephraim is a symbolical name, being, to be interpreted, memory. For, being interpreted, it means the fertility of the soul of the man fond of learning, which brings forth its appropriate fruit when it has confirmed its speculations, and preserves them in its memory. But Manasses, being interpreted, means recollection, for he is spoken of as one who has been translated from forgetfulness, and he who escapes from forgetfulness does unquestionably recollect. Most correctly, therefore, does that supplanter of the passions and practiser of virtue, Jacob, give his right hand to that prolific memory, Ephraim, while he places Manasses, or recollection, in the second rank.

[94] And, Moses, also, of all those who sacrificed the passover, praised those who sacrificed first most, because they having crossed over from the passions, that is to say, from Egypt, remained by the passage, and did not hasten any more to the passions which they had quitted; and the others he also thinks worthy to be placed in the second rank, for, having turned back, they retraced their steps, and, as if they had forgotten what it became them to do, they again hastened to do the same things; but the former men continued in their course without turning back. Therefore, Manasses, who is born of forgetfulness, resembles those who were the second party to sacrifice the passover; but the fertile Ephraim is like those who had sacrificed previously.

3.31

On which account God also calls Bezaleel by name, and says that He will give him wisdom and knowledge, and that He will make him the builder and the architect of all the things which are in his tabernacle;⁴⁵ that is to say, of all the works of the soul, when he had up to this time done no work which any one could praise—we must say, therefore, that God impressed this figure also on the soul, after the fashion of an approved coin. And we shall know what the impression is if we previously examine the interpretation of the name.

[96] Now, Bezaleel, being interpreted, means God in his shadow. But the shadow of God is his word, which he used like an instrument when he was making the world. And this shadow, and, as it were, model, is the archetype of other things. For, as God is himself the model of that image which he has now called a shadow, so also that image is the model of other things, as he showed when he commenced giving the law to the Israelites, and said, And God made man according to the image of God,⁴⁶ as the image was modelled according to God, and as man was modelled according to the image, which thus received the power and character of the model.

3.32

Let us now, then, examine what the character which is impressed upon man is. The ancient philosophers used to inquire how we obtained our conceptions of the Deity? Men who, those who seemed to philosophise in the most excellent manner, said that from the world and from its several parts, and from the powers which existed in those parts, we formed our notions of the Creator and cause of the world.

[98] For as, if a man were to see a house carefully built and well provided with outer courts and porticoes, and men’s chambers and women’s chambers, and all other necessary apartments, he would form a notion of the architect; for he would never suppose that the house had been completed without skill and without a builder;

[99] and, as he would argue in the same manner respecting any city, or any ship, or anything whatever that is made, whether it be great or small, so likewise any one entering this world, as an exceedingly large house or large city, and seeing the heaven revolving round it in a circle and comprehending everything within it, and all the planets and fixed stars moving onwards in the same manner and on the same principles, all in regular order and in due harmony and in such a manner as is most advantageous for the whole created universe, and the earth stationed in the central situation, and the effusions of air and water affixed on the boundaries, and, moreover, all the animals, both mortal and immortal, and the different kinds of plants and fruits, he will surely consider that undoubtedly all these things were not made without skill, but that God both was and is the creator of this whole universe. They, then, who draw their conclusions in this manner perceive God in his shadow, arriving at a due comprehension of the artist through his works.

3.33

There is also a more perfect and more highly purified kind which has been initiated into the great mysteries, and which does not distinguish the cause from the things created as it would distinguish an abiding body from a shadow; but which, having emerged from all created objects, receives a clear and manifest notion of the great uncreated, so that it comprehends him through himself, and comprehends his shadow, too, so as to understand what it is, and his reason, too, and this universal world.

[101] This kind is that Moses, who speaks thus, Show thyself to me; let me see thee so as to know thee.⁴⁷ for do not thou be manifested to me through the medium of the heaven, or of the earth, or of water, or of air, or, in short, of anything whatever of created things, and let me not see thy appearance in any other thing, as in a looking-glass, except in thee thyself, the true God. For the images which are presented to the sight in executed things are subject to dissolution; but those which are presented in the One uncreate may last for ever, being durable, eternal, and unchangeable. On this account God called Moses to him and conversed with him,⁴⁸

[102] and he also called Bezaleel to him, though not in the same way as he had called Moses, but he called the one so that he might receive an idea of the appearance of God from the Creator himself, but the other so that he might by calculation form an idea of the Creator as if from the shadow of the things created. On this account you will find the tabernacle and all its furniture to have been made in the first instance by Moses, and again subsequently by Bezaleel. For Moses fashioned the archetypal forms, and Bezaleel made the imitations of them. For Moses had God himself for an instructor, as he tells us, when he represents God as saying to him, Thou shall make every thing according to the example which was shown thee in the Mount.⁴⁹

[103] And Bezaleel had Moses for his instructor; and this was very natural. For Aaron the word, and Miriam the outward sense, when they rose up against Moses were expressly told that If there shall arise a prophet to the Lord, God shall be made known to him in a vision, and in a shadow, but not clearly.⁵⁰ But with Moses, who is faithful in all his house, God will speak mouth to mouth in his own form, and not by riddles.

3.34

Since therefore we find that there are two natures which have been created and fashioned and accurately and skilfully framed by God; the one being in its own intrinsic nature pernicious and open to reproach, and accursed, and the the other beneficial and praiseworthy, the one too having a spurious stamp upon it, but the other having undergone a strict test; we will utter a beautiful and suitable prayer which Moses also addressed to God, praying that God may open his treasurehouse, and may lay before us his sublime word pregnant with divine lights, which he calls the heaven, and may bind fast the storehouses of evil.

[105] For, just as there are storehouses of good things so are there also storehouses of evil things with God; as he says in his great song, Behold are not these things collected with me, and sealed up in my treasurehouses, against the day of vengeance when their foot shall be tripped up?⁵¹ You see then that there are several storehouses of evil things, and only one of good things. For since God is One, so also is his storehouse of good things one likewise. But there are many storehouses of evil things because the wicked are infinite in number. And in this observe the goodness of the true God, He opens the treasurehouse of his good things freely, but he binds fast that which contains the evil things. For it is an especial property of God to offer his good things freely and to be beforehand with men in bestowing gifts upon them, but to be slow in bringing evil on them,

[106] and Moses dwelling at length upon the munificent and gracious nature of God, says that not only have his storehouses of evil things been sealed up in all other times, but also when the soul is tripped up in the path of right reason, when it is especially fair that it should be considered worthy of punishment; for he says that, In the day of vengeance the storehouses of evil things have been sealed up, the sacred word of scripture showing that God does not visit with his vengeance even those who sin against him, immediately, but that he gives them time for repentance, and to remedy and correct their evil conduct.

3.35

And the Lord God said to the serpent, Thou art cursed over every creature and over all the beasts of the field. As joy being a good state of the passions is worthy to be prayed for; so also pleasure is worthy to be cursed beinga passion, which has altered the boundaries of the soul, and has rendered it a loverof the passions instead of a lover of virtue. And Moses says in his curses, that He is cursed who removes his neighbour’s land mark,⁵² for God placed virtue, that is to say, the tree of life, to be a land mark, and a law unto the soul. But pleasure has removed this, placing in its stead the land mark of vice, the tree of death,

[108] Cursed indeed is he who causeth the blind man to wander in the road. This also is done by that most impious thing pleasure, for the outward sense, inasmuch as it is destitute of reason, is a thing blinded by nature, since the eyes of its reason are put out. In reference to which we may say that it is by reason alone that we attain to a comprehension of things, and no longer by the outward sense; for they are bodies alone that we acquire a conception of by means of the outward senses.

[109] Pleasure therefore has deceived the outward sense which is destitute of any proper comprehension of things, inasmuch as though it might have been turned to the mind, and have been guided by it, it has hindered it from being so, leading it to the external objects of outward sense, and making it desirous of every thing which can call it into operation, in order that the outward sense being defective may follow a blind guide, namely the object of the outward sense, and then the mind being guided by the two things, which are themselves both blind, may plunge headlong to destruction and become utterly unable to restrain itself.

[110] For if it were to follow its natural guide then it would be proper for defective things to follow reason which sees clearly, for in that way mischievous things would be less formidable in their attacks. But now, pleasure has put such great artifices in operation to injure the soul, that it has compelled it to use them as guides, cheating it, and persuading it to exchange virtue for evil habits, and to give good habits in exchange for vice. 3.36 But the holy scripture has prohibited such an exchange as this when it says, Thou shalt not exchange good for evil.⁵³

[111] On this account therefore pleasure is accursed, and let us now see how well adapted to it are the curses which the scripture denounces against it, Thou shalt be cursed says God, above all creatures. Therefore, the whole race of animals is irrational andunder the guidance only of theexternal senses; but every one of the outward senses curses pleasure as a most inimical and hostile thing to it; for it is in reality hostile to the outward senses. And the proof of this is that, when we are sated with an immoderate indulgence in pleasure, we are not able either to see, or to hear, or to smell, or to taste, or to touch with any clearness of our faculties, but we make all our essays and approaches in an obscure and imbecile manner.

[112] And this happens to us when we are for a moment at a distance from its infection; but at the exact moment of the enjoyment of pleasure we are completely deprived of all such perception as can arise from the operation of the outward senses, so that we seem to be mutilated. How then can it be anything but natural for the outward sense to denounce curses upon pleasure which thus deprives it of its faculties?

3.37

And he is accursed beyond all the beasts of the field. And I mean by this, beyond all the passions of the soul, for it is only there that the mind is wounded and destroyed. Why then does this one appear to be worse than all the other passions? Because it is almost at the bottom of them all, as a sort of base or foundation for them, for desire originates in the love of pleasure, and pain consists in the removal of pleasure; and fear again is caused by a desire to guard against its absence. So it is plain that all the passions are anchored on pleasure; and perhaps one might say that they would absolutely have had no existence at all if pleasure had not been previously laid down as a foundation to support them.

3.38

Upon thy breast and upon thy belly shalt thou go.⁵⁴ For passion works around these parts, the breast and the belly, like a serpent in his hole; when pleasure has its efficient causes and its subject-matter, then it is in operation around the belly and the parts adjacent to the belly; and when it has not these efficient causes and this subject-matter, then it is occupied about the breast which is the seat of anger, for lovers of pleasure when deprived of their pleasures become embittered by their anger.

[115] But let us see what is shown by this sentence with greater accuracy. It so happens that our soul is divisible into three parts, and that one of its parts is the seat of reason, the second, the seat of courage, the third, the seat of the appetites. Some therefore of the philosophers have separated these parts from one another only in respect of their operations, and some have distinguished them also by their places. And then they have assigned the parts about the head to the residing part, saying where the king is, there also are his guards, and the guards of the mind are the external senses, which are seated about the head, so that the king may very naturally have his abode there too, as if he had been assigned the highest part of the city to dwell in. The chest is assigned to the courageous part, and they say, it is on this account, that nature has fortified that part with a dense and strong defence of closely conjoined bones, as though she had been arming a valiant soldier with a breastplate and shield to defend himself against his enemies. To the appetitive part they have assigned a situation about the liver and the belly, for there it is that appetite dwells, being an irrational desire.

3.39

If therefore you shall ever inquire, O my mind, what situation has been assigned to pleasure, do not take into your consideration the parts about the head, where the reasoning faculties of man have their abode, for you will not find it there; since reason is at war with passion, and cannot possibly remain in the same place with it. For the moment that reason gets the upper hand pleasure is discarded; but as soon as ever pleasure prevails, reason is put to flight. But seek first rather in the breast and in the belly, where courage and anger, and appetite abide, all which are parts of the irrational faculties. For it is there that our judgment is discovered, and also our passions.

[117] Therefore, the mind is not hindered by any external force from abandoning the legitimate objects of its attention, which can only be perceived by the intellect, and surrendering itself to those which are worse; but still this never happens except when there is a war in the soul, for then indeed it follows of necessity that reason must fall under the power of the inferior part of man, inasmuch as it is not of a warlike character, but is fond of peace.

3.40

At all events the holy scripture being well aware how great is the power of the impetuosity of each passion, anger and appetite, puts a bridle in the mouth of each, having appointed reason as their charioteer and pilot. And first of all it speaks thus of anger, in the hope of pacifying and curing it:

[119] And you shall put manifestation and truth (the Urim and the Thummim), in the oracle of judgment, and it shall be on the breast of Aaron when he comes into the holy place before the Lord.⁵⁵ Now by the oracle is here meant the organs of speech which exist in us, which is in fact the power of language. Now language is either inconsiderate, and such as will not stand examination, or else it is judicious and well approved, and it brings us to form a notion of discreet speech. For Moses here speaks not of a random spurious oracle, but of the oracle of the judgment, which is equivalent to saying, a well-judged and carefully examined oracle;

[120] and of this well approved kind of language he says that there are two supreme virtues, namely, distinctness and truth, and he says well. For it is language which has in the first place enabled one man to make affairs plain and evident to his neighbour, when without it we should not be able to give any intimation of the impression produced on our soul by outward circumstances, nor to show of what kind they are. 3.41 On which account we have been compelled to have recourse to such signs as are given by the voices, that is nouns and verbs, which ought by all means to be universally known, in order that our neighbours might clearly and evidently comprehend our meaning; and, in the next place, to utter them at all times with truth.

[121] For of what advantage would it be to make our assertions clear and distinct, but nevertheless false? For it follows inevitably that if this were allowed the hearer would be deceived, and would reap the greatest possible injury with ignorance and delusion. For what would be the advantage of my speaking to a boy distinctly and clearly, and telling him, when I show him the letter A, that it is G, or that the letter E is O? Or what would be the good of a musician pointing out to a pupil who comes to him to learn the rudiments of his art that the harmonic scale was the chromatic; or the chromatic, the diatonic; or that the highest string was the middle one; or that conjoined sounds were separated; or that the highest tone in the tetrachord scale was a supernumerary note?

[122] No doubt, a man who said this might speak clearly and distinctly, but he would not be speaking truly, but by such assertions he would be implanting wickedness in language. But when he joins both distinctness and truth, then he makes his language profitable to him who is seeking information, employing both its virtues, which in fact are nearly the only ones of which language is capable.

3.42

Moses, therefore, says that discreet discourse, having its own peculiar virtues, is placed on the breast of Aaron, that is to say, of anger, in order that it may in the first instance be guided by reason, and may not be injured by its own deficiency in reason, and, in the second place, by distinctness, for there is no natural influence which makes anger a friend to distinctness. At all events, not only are the ideas of angry men, but all their expressions also, full of disorder and confusion, and therefore it is very natural for the want of clearness on the part of anger to be rectified by clearness,

[124] and, in addition, by truth; for, among other things, anger has also this particular property of being inclined to misrepresent the truth. At all events, of all those who give way to this disposition scarcely any one speaks the strict truth, as if it were his soul and not his body that is under the influence of its intoxication. These, then, are the chief remedies suitable for that part of the soul which is influenced by anger, namely, reason, disinterestedness of language, and truth of language, for the three things are in power only one, namely, reason, curing anger, which is a pernicious disease of the soul, by means of the virtues truth and perspicuity.

3.43

To whom, or to what, then, does it belong to bear these things? Not to my mind, or to that of any chance person, but to the consecrated and purely sacrificial intellect, that, namely, of Aaron. And not even to this at all times, for it is frequently subject to change, but only when it is going on unchangeably, when it is entering into the holy place, when reason is entering in together with holy opinions, and is not abandoning them.

[126] But it often happens that the mind is at the same time entering into sacred and holy and purified opinions, but still such as are only human; such, for instance, as opinions on what is expedient; opinions on successful actions; opinions on what is in accordance with established law; opinions concerning virtue as it exists among men. Nor is the mind, when disposed in this way, competent to bear the oracle on its breast together with the virtues, but only that one which is going in before the Lord, that is to say, that one which doeth everything for the sake of God, and which estimates nothing as superior to the things of God; but attributes to them also their due rank, not indeed dwelling on them, but ascending upwards to the knowledge and understanding of an appreciation of the honour due to the one God.

[127] For, in a mind which is thus disposed, anger will be directed by purified reason, which takes away its irrational part, and remedies what there is confused and disorderly in it by the application of distinctness, and eradicates its falsehood by truth.

3.44

Aaron, therefore, for he is a second Moses, restraining the breast, that is to say, the angry passions, does not allow them to be carried away by undistinguishing impulse, fearing lest, if they obtain complete liberty, they may become restiff, like a horse, and so trample down the whole soul. But he attends to and cures it, and bridles it in the first instance by reason, that so, being under the guidance of the best of charioteers, it may not become exceedingly unmanageable, and in the second place, by the virtues of language, distinctness, and truth. For, if the angry passions were educated in such a way as to yield to reason and distinctness, and to cultivate the virtue of truthfulness, they would deliver themselves from great irritation and make the whole soul propitious.

3.45

But he, as I have already said, having this passion, endeavours to cure it by the saving remedies already enumerated. But Moses thinks that it is necessary completely to extirpate and eradicate anger from the soul, being desirous to attain not to a state of moderation in the indulgence of the passions, but to a state in which they shall have absolutely no existence whatever, and the most Holy Scriptures bear witness to what I am here saying; for it says, Moses having taken the breast took it that it might be an offering before the Lord, from the ram of consecration, and this was Moses’s part.⁵⁶

[130] Speaking very accurately, for it was the conduct of one who was both a lover of virtue and a lover of God, after having contemplated the whole soul, to take hold of the breast, which is the seat of the angry passions, and to take it away and eradicate it, that so when the warlike part had been wholly removed, the remainder might enjoy peace. And he removes this part not from any chance animal, but from the ram of consecration, although, indeed, a young heifer had been sacrificed; but, passing by the heifer, he came to the ram, because that is by nature an animal inclined to pushing and full of anger and impetuosity, in reference to which fact the makers of military engines call many of their warlike machines rams.

[131] This ramlike and impetuous and undistinguishing character in us, therefore, is something fond of contention, and contention is the mother of anger. In reference to which fact, they who are somewhat quarrelsome are very easily made angry in investigations and other discussions. Moses, therefore, does very properly endeavour to eradicate anger, that pernicious offspring of a contentious and quarrelsome soul, in order that the soul may become barren of such offspring and may cease from bringing forth mischievous things, and may become a portion consistent with the character of a lover of virtue, not being identical with either the breast or with anger, but with the absence of those qualities, for God has endowed the wise man with the best of all qualities, the power, namely, of eradicating his passions. You see, then, how the perfect man is always endeavouring to attain to a complete emancipation from the power of the passions. But he who eradicates them being next to him, that is Aaron, labours to arrive at a state in which the passions have only a moderate power, as I have said before;

[132] for he is unable to eradicate the breast and the angry passions. But he bears the oracle, on which is distinctness and truth even beyond the guide himself, together with the appropriate and kindred virtues of language.

3.46

And he will, moreover, make the difference more evident to us by the following expression:— For the wave-breast and the heave-shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them to Aaron the priest, and unto his sons, for ever.⁵⁷

[134] You see here that they are not able to take the breast alone, but they must take it with the shoulder; but Moses can take it without the shoulder. Why is this? Because he, being perfect, has no inadequate or lowly ideas, nor is he willing to remain in a state in which the passions have even a moderate influence; but he, by his exceeding power, does utterly extirpate the whole of the passions, root and branch. But the others, who go with faint endeavours and with but slight strength to war against the passions, are inclined to a reconciliation with them, and make terms with them, proposing terms of accommodation, thinking thatthus, like a charioteer, they may be able to bridle their extravagant impetuosity.

[135] And the shoulder is a symbol of labour and of the endurance of hardship; and such a person is he who has the charge of and the care of administering the holy things, being occupied with constant exercise and labour. But he has no labour to whom God has given his perfect good things in great abundance, and he who attains to virtue by labour will be found to be less vigorous and less perfect than Moses, who received it as a gift from God without any labour or difficulty. For the mere fact of labouring is of itself inferior to and worse than the condition of being exempt from labour, so, also, what is imperfect is inferior to that which is perfect, and that which learns anything to that which has knowledge spontaneously and naturally. On this account it is that Aaron can only take the breast with the shoulder, but Moses can take it without the shoulder.

[136] And he calls it the heave-shoulder for this reason, because reason ought to be set over and to be predominant above the violence of anger, as a charioteer who is driving a hard-mouthed and restiff horse. And then the shoulder is no longer called the heave-shoulder, but the shoulder of removal, on this account, because it is fitting that the soul should not attribute to itself labour in the cause of virtue, but should remove it from itself and attribute it to God, confessing that it is not its own strength or its own power which has thus acquired what is good, but He who gave it a love for goodness.

[137] And so neither the breast nor the shoulder is taken, except from the virtue which bringeth salvation, as is natural, for then the soul is sacred when the angry passions are under the guidance of reason, and when labour does not bring conceit to the labourer, but when he owns his inferiority to God, his benefactor.

3.47

Now that pleasure dwells not only in the breast but also in the belly, we have already stated, showing that the belly is the most appropriate situation for pleasure; for we may almost call pleasure the vessel which contains all the pleasures; for when the belly is filled, then the desires for all other pleasures are intense and vigorous, but when it is empty, then they are tranquil and steady.

[139] On which account Moses says, in another place, Every animal that goeth upon its belly, every animal which goeth on four legs at all times, and that has a multitude of feet, is unclean.⁵⁸ And such a creature is the lover of pleasure, inasmuch as he is always going upon his belly and pursuing the pleasures which relate to it. And God unites the animal which goes on four legs with him that crawls upon his belly, naturally; for the passions of those who are absorbed in pleasure are four, as one most egregious account teaches. Therefore he who devotes himself as a slave to one of them, namely, to pleasure, is impure as much as he who lives in the indulgence of the whole four.

[140] This much having been premised, behold again the difference between the perfect man and him who is still advancing towards perfection. As, therefore, the perfect man was, just now, found to be competent to eradicate the whole of the angry feelings from the contentious soul and to make it submissive and manageable, and peaceable and gentle to every one, both in word and deed; and as he who is still advancing towards perfection is not able wholly to eradicate passion, for he bears the breast about with him, though he does educate it by the aid of judicious language, which is invested with two virtues perspicuity and truth. 3.48 So, also, now he who is perfectly wise, that is, Moses, will be found to have utterly shaken off and discarded the pleasures. But he who is only advancing towards perfection will be found to have escaped not from every pleasure, but to cling still to such as are desirable and simple, and to deprecate those which are superfluous and extravagant as unnecessary additions,

[141] for, in the case of Moses, God speaks thus: And he washed his belly and his feet, with the blood of the entire burnt offering.⁵⁹ Speaking very truly, for the wise man consecrates his entire soul as what is worthy to be offered to God, because it is free from all reproach, whether wilfully or unintentionally incorrect, and being thus disposed, he washes his whole belly and all the pleasures which it knows, and all which pursue it, and cleanses them and purifies them from all uncleanliness, not being content with any partial cleansing. But he is disposed to regard pleasure so contemptuously that he has no desire for even the necessary meat or drink, but nourishes himself wholly on the contemplation of divine things.

[142] On which account in another passage, he bears witness to himself, For forty-eight years he did not eat bread, and he did not drink water,⁶⁰ because he was in the holy mount listening to the oracular voice of God, who was giving him the law. But not only does he repudiate the whole belly, but he also at the same time washes off all the dirt from his feet, that is to say, to the supports in which pleasure proceeds. And the supports of pleasure are the efficient causes of it.

[143] For he who is advancing onwards to perfection is said to wash his bowels and his feet,⁶¹ and not his whole belly. For he is not capable of rejecting the whole of pleasure, but he is content if he can purify his bowels, that is to say, his inmost parts from it, which the lovers of pleasure say are certain additions to preceding pleasures, and which originate in the superfluous ingenuity of cooks and makers of delicacies and laborious gourmands.

3.49

And he also displays, in a further degree, the moderation of the passions of the man who is advancing towards perfection, by the fact that the perfect man discards all the pleasures of the belly without being prompted by any command to do so, but that he who is only advancing onwards towards perfection only does so in consequence of being commanded. For, in the case of the wise man, we find the following expression used:— He washes his belly and his feet with water,⁶² without any command, in accordance with his own unbidden inclination. But, in the case of the priests, he spoke thus: But their bowels and their feet, not they have washed, but they do wash;⁶³ speaking with very cautious exactness, for the perfect man must be moved in his own inclination towards the energies in accordance with virtue. But he who is only practising virtue must be instigated by reason, which points out to him what he ought to do, and it is an honourable thing to obey the injunctions of reason.

[145] But we ought not to be ignorant that Moses repudiates the whole of the belly, that is to say, the filling and indulging the belly, and almost renounces all the other passions likewise; the lawgiver giving a lively representation of the whole from one part, starting from a universal example, and discussing, potentially at least, the other points as to which he was silent. 3.50 The filling of the belly is a most enduring and universal thing; and, as it were, a kind of foundation of the other passions. At all events, there is not one of them which can find any existence if it is not supported by the belly, on which nature has made everything to depend.

[146] On this account, when the goods of the soul had previously been born of Leah, and had ended in Judah,⁶⁴ that is to say, in confession, God being about to create also the improvements of the body, prepared Bilhah, the hand-maid of Rachel, to bear children on behalf of and before her mistress. And the name Bilhah, being interpreted, means deglutition. For he knew that not one of the corporeal faculties can exist without imbibing moisture and without the belly; but the belly is predominant over and the ruler of the whole body, and the preserver of this corporeal mass in a state of existence.

[147] And observe the subtle way in which all this is expressed; for you will not find a single word used superfluously. Moses indeed takes away the breast, but as for the belly he does not take that away, but he washes it.⁶⁵ Why so? Because the perfectly wise man is able to repudiate and to eradicate all the angry passions, making them rise up and abandon anger; but he is unable to cut out and discard the belly, for nature is compelled to use the necessary meats and drinks, even if a man, being content with the scantiest possible supply of necessaries should despise it, and purpose to himself to abjure eating. Let him therefore wash and purify it from all superfluous and unclean preparations; for to be able to do even this is a very sufficient gift from God to the lover of virtue.

3.51

On this account Moses says, with respect to the soul which is suspected of having committed adultery,⁶⁶ that, if having abandoned right reason, which is man living according to the law, it shall be found to have gone over to passion, which pollutes the soul, it shall become swollen in the belly, which means it shall have all the pleasures and appetites of the belly unsatisfied and insatiable, and it shall never cease to be greedy through ignorance, but pleasures in boundless number shall flow into it, and thus its passions shall be interminable.

[149] Now I know many people who have fallen into error in respect of the appetites of the belly, that while still devoting themselves to their gratifications, they have again rushed with eagerness to wine and other luxuries; for the appetites of the intemperate soul bear no analogy to the mass of the body. But some men, like vessels made to hold a certain measure, desire nothing extravagant, but discard everything that is superfluous; but appetite on the other hand is never satisfied, but remains always in want and thirsty.

[150] In reference to which the expression, that the thigh shall fall away, is added in immediate connexion with the denunciation that her belly shall swell; for then right reason, which has the seeds and originating principles of good, falls from the soul. If therefore, says Moses, she has not been corrupted, then she shall be pure, and free from all infliction from generation to generation; that is to say, if she has not been polluted by passion, but has kept herself pure in respect of her legitimate husband, sound reason, her proper guide, she shall have a productive and fertile soul, bearing the offspring of prudence and justice and all virtue.

3.52

Is it then possible for us, who are bound up in our bodies, to avoid complying with the necessities of the body? And if it is possible, how is it possible? But consider, the priest recommends him who is led away by his bodily necessities to indulge in nothing beyond what is strictly necessary. In the first place, says he, Let there be a place for thee outside of the camp; meaning by the camp virtue, in which the soul is encamped and fortified; for prudence and a free indulgence in the necessities of the body cannot abide in the same place.

[152] After that he says, And you shall go out there. Why so? Because the soul, which is abiding in companionship with prudence and dwelling in the house of wisdom, cannot indulge in any of the delights of the body, for it is at that time nourished on a diviner food in the sciences, in consequence of which it neglects the flesh, for when it has gone forth beyond the sacred thresholds of virtue, then it turns to the material substances, which disarrange and oppress the soul. How then am I to deal with them?

[153] It shall be a peg, says Moses, upon thy girdle, and thou shalt dig with it;⁶⁷ that is to say, reason shall be close to you in the case of the passion, which digs out and equips and clothes it properly; for he desires that we should be girded up in respect of the passions, and not to have them about us in a loose and dissolute state.

[154] On which account, at the time of the passage through them, which is called the passover, he enjoins us all to have our loins girded,⁶⁸ that is to say, to have our appetites under restraint. Let the peg, therefore, that is to say reason, follow the passion, preventing it from becoming dissolute; for in this way we shall be able to content ourselves with only so much as is necessary, and to abstain from what is superfluous.

3.53

And in this way when we are at entertainments, and when we are about to come to the enjoyment and use of luxuries that have been prepared for us, let us approach them taking reason with us as a defensive armour, and let us not fill ourselves with food beyond all moderation like cormorants, nor let us satiate ourselves with immoderate draughts of strong wine, and so give way to intoxication which compels men to act like fools. For reason will bridle and curb the violence and impetuosity of such a passion.

[156] I myself, at all events, know that it has done so with regard to many of the passions, for when I have gone to entertainments where no respect was paid to discipline, and to sumptuous banquets, whenever I went without taking Reason with me as a guide, I became a slave to the luxuries that lay before me, being under the guidance of masters who could not be tamed, with sights and sounds of temptation, and all other such things also as work pleasure in a man by the agency of his senses of smell and taste. But when I approach such scenes in the company of reason, I then become a master instead of a slave: and without being subdued myself win a glorious victory of self-denial and temperance; opposing and contending against all the appetites which subdue the intemperate.

[157] Thou shalt be armed, Moses therefore says, with a peg.⁶⁹ That is to say, you, by the aid of reason, shall lay bare the nature which each of the separate passions has, eating, and drinking, and indulging in the pleasures of the belly, and you shall distinguish between them, that when you have so distinguished you may know the truth. For then you shall know that there is no good in any of these things, but only what is necessary and useful.

[158] And bringing it over, you shall cover what is indecorous,⁷⁰ speaking very appropriately. For come to me, O my soul, bring reason to everything by which all unseemliness of flesh and of passion is concealed, and overshadowed and hidden. For all the things which are not in combination with reason are disgraceful, just as those which are done in union with reason are seemly.

[159] Therefore the man who is devoted to pleasure goes on his belly, but the perfect man washes his whole belly, and he who is only advancing towards perfection washes the things in his belly. But he who is now beginning to be instructed proceeds out of doors when he is intent upon curbing the passions of the belly by bringing reason to work upon the necessities of the belly, and reason is called symbolically a peg.

3.54

Moses therefore does well when he adds, Thou shalt go upon thy breast and upon thy belly.⁷¹ For pleasure is not one of the things which is tranquil and steady, but is rather a thing which is in constant motion and full of confusion, for as flame is excited by being moved, so passion when it is put in motion in the soul, being in some respects like a flame, does not suffer it to rest. On which account he does not agree with those who pronounce pleasure a stable feeling, for tranquillity is connected with stones and trees, and all kinds of inanimate things, but is quite inconsistent with pleasure; for it is fond of tickling and convulsive agitation, and with regard to some of its indulgences it has not need of tranquillity but of an intense and violent unseemliness of commotion.

3.55

But the expression, And dust shalt thou eat all the days of thy life, is also used with great propriety. For the pleasures which are derived from the food of the body are all earthly. And may we not reasonably speak thus? There are two several parts of which we consist, the soul and the body; now the body is made of earth, but the soul consists of air, being a fragment of the Divinity, for God breathed into man’s face the breath of life, and man became a living soul.⁷² It is therefore quite consistent with reason to say that the body which was fashioned out of the earth has nourishment which the earth gives forth akin to the matter of which it is composed; but the soul, inasmuch as it is a portion of the ethereal nature, is supported by nourishment which is ethereal and divine, for it it is nourished on knowledge, and not on meat or drink, which the body requires.

3.56

But that the food of the soul is not earthly but heavenly the Holy Scriptures will testify in many passages, Behold I will rain upon you bread from heaven, and the people shall come forth, and shall collect from day to day, when I will try them, whether they will walk according to my law or not.⁷³ You see that the soul is nourished not on earthly and corruptible food, but on the reasons which God rains down out of his sublime and pure nature, which he calls heaven.

[163] Let the people indeed go forth and the whole system of the soul likewise, and let it collect science and begin knowledge, not in large quantities but from day to day. For, in the first place, in that way it will not exhaust all at once the abundant riches of the grace of God: but it will overflow like a torrent with their superfluity. Secondly, it will happen that when they have taken such good things as are sufficient for them and duly measured, they will think God the dispenser of the rest.

[164] But he who endeavours to collect everything at once is only acquiring for himself despair with great sorrow,⁷⁴ for he becomes full of despair if he expects that God will only rain good things upon him at the present moment, and that he will not do so hereafter. And he becomes inclined to infidelity if he does not believe that the graces of God will be both at present and in all time abundantly poured upon those who are worthy of them. And he is foolish, moreover, if he thinks that he shall be a competent • guardian of what he has collected contrary to God’s will. For a very slight inclination is sufficient to make the mind, which in its boastfulness attributes safety and stability to itself, an impotent and unsure keeper of those things of which it fancied itself a safe guardian.

3.57

Collect therefore, O my soul, what is sufficient and proper, and in such a quantity as shall neither exceed by being more than is sufficient, nor fall short by being less than what is requisite: that so, using just measures you may not be led into the commission of injustice. For while meditating on the migration from the passions and sacrificing the passover you ought to take the advance towards perfection, that is to say the sheep, in a moderate spirit. For each person of you, says Moses, shall take a sheep, such as shall be sufficient for him according to the number of his house.⁷⁵

[166] And in the case of the manna therefore, and of every gift which God gives to the race of mankind, the principle being guided by numbering and by measure, and of not taking what is more than is necessary for us, is good; for the opposite conduct is covetousness. Let therefore one soul collect what is sufficient for it from day to day,⁷⁶ that it may show that it is not itself which is the guardian of good things, but the bounteous giver, God.

3.58

And this appears to me to be the reason why the sentence which I have cited above was uttered. Day is an emblem of light, and the light of the soul is instruction. Many persons therefore have provided for themselves the lights that can exist in the soul against night and darkness, but not against day-time and light; such lights for instance, as are derived from rudimental instruction, and those branches of education which are called encyclical, and philosophy itself, which is sought after for the sake both of the pleasure which is derived from it, and also of the influence which it gives among rulers. But the good man seeks the day for the sake of the day, and the light for the light’s sake; and he labours to acquire what is good for the sake of the good itself, and not of anything else, on which account Moses adds, In order that I may tempt them and see whether they will walk according to my law or not,⁷⁷ for the divine law enjoins us to honour virtue for its own sake.

[168] Accordingly, right reason tests those who practise virtue as one might test a coin, to see whether they have contracted any stain, referring the good things of the soul to any of the external things; or whether they decide upon it as good money, preserving it in the intellect alone. These men are nourished not on earthly things, but on heavenly knowledge.

3.59

And Moses shows this in other passages also, when he says, And in the morning the dew lay round about the hosts; and when the dew that lay in the morning was gone up, behold! upon the face of the wilderness there lay a small round thing, small as coriander seed,⁷⁸ and white like the hoar-frost upon the earth. And when they saw it, they said one to another, what is this? for they knew not what it was, and Moses said to them, This is the bread which the Lord hath given you to eat, this is the thing which the Lord hath commanded you.⁷⁹ You see now what kind of thing the food of the Lord is, it is the continued word of the Lord, like dew, surrounding the whole soul in a circle, and allowing no portion of it to be without its share of itself.

[170] And this word is not apparent in every place, but wherever there is a vacant space, void of passions and vice; and it is subtle both to understand and to be understood, and it is exceedingly transparent and clear to be distinguished, and it is like coriander seed. And agriculturists say that the seed of the coriander is capable of being cut up and divided into innumerable pieces, and if sown in each separate piece and fragment, it shoots up just as much as the whole seed could do. Such also is the word of God, being profitable both in its entirety and also in every part, even if it be ever so small.

[171] May it not be also likened to the pupil of the eye? For as that, being the smallest portion of the eye, does nevertheless behold the entire orbs of existing things and the boundless sea, and the vastness of the air, and the whole immeasurable space of heaven, which the sun, whether rising in the east or setting in the west, can bound; so also is the word of God, very sharp-sighted, so as to be capable of beholding every thing, and by which all things that are worth seeing can be beheld, in reference to which fact it is white. For what can be more brilliant or visible at a greater distance than the divine word, by participation in which all other things can repel mists and darkness, being eager to share in the light of the soul?

3.60

There is a certain peculiarity which is attached to this word. For when it calls the soul to itself, it excites a congealing power in everything which is earthly, or corporeal, or under the influence of the external senses. On which account it is said to be like the hoar-frost on the earth.⁸⁰ For when the man who beholds God, meditates a flight from the passions, the waves are frozen, that is to say, the impetuous rush, and the increase, and the haughty pride of the waves are arrested, in order that he who might behold the living God might then pass over the passion.⁸¹

[173] Therefore the souls inquire of one another, those, that is, that have clearly felt the influence of the word, but which are not able to say what it is. For very often, when sensible of a sweet taste, we are nevertheless ignorant of the flavour which has caused it, and when we smell sweet scents, we still do not know what they are. And in the same manner also the soul very often, when it is delighted, is yet unable to explain what it is that has delighted it; but it is taught by the hierophant and prophet Moses, who tells it, This is the bread, the food which God has given for the soul,⁸² explaining that God has brought it, his own word and his own reason; for this bread which he has given us to eat is this word of his.

3.61

He says also in Deuteronomy, And he has humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knowest not, neither did thy fathers know, that he might make thee know that man shall not live by bread alone, but by every word which proceedeth out of the mouth of the Lord doth man live.⁸³ Now this ill-treating and humbling of them is a sign of his being propitiated by them, for he is propitiated as to the souls of us who are wicked on the tenth day. For when he strips us of all our pleasant things, we appear to ourselves to be ill-treated, that is in truth to have God propitious to us.

[175] And God also causes us hunger, not that which proceeds from virtue, but that which is engendered by passion and vice. And the proof of this is, that he nourishes us with his own word, which is the most universal of all things, for manna being interpreted, means what? and what is the most universal of all things; for the word of God is over all the world, and is the most ancient, and the most universal of all the things that are created. This word our fathers knew not; I speak not of those who are so in truth, but of those who are grey with age, who say, Let us give them a guide, and let us turn back⁸⁴ unto passion, that is to say, to Egypt.

[176] Therefore, let God enjoin the soul, saying to it that, Man shall not live by bread alone, speaking in a figure, but by every word that proceedeth out of the mouth of God, that is to say, he shall be nourished by the whole word of God, and by every portion of it. For the mouth is the symbol of the language, and a word is a portion of it. Accordingly the soul of the more perfect man is nourished by the whole word; but we must be contented if we are nourished by a portion of it.

3.62

But these men pray to be nourished by the word of God: but Jacob, raising his head above the word, says that he is nourished by God himself, and his words are as follows: The God in whom my father Abraham and Isaac were well-pleased; the God who has nourished me from my youth upwards to this day; the angel who has delivered me from all my evils, bless these children.⁸⁵ This now being a symbol of a perfect disposition, thinks God himself his nourisher, and not the word: and he speaks of the angel, which is the word, as the physician of his evils, in this speaking most naturally. For the good things which he has previously mentioned are pleasing to him, inasmuch as the living and true God has given them to him face to face, but the secondary good things have been given to him by the angels and by the word of God.

[178] On this account I think it is that God gives men pure good health, which is not preceded by any disease in the body, by himself alone, but that health which is an escape from disease he gives through the medium of skill and medical science, attributing it to science, and to him who can apply it skilfully, though in truth, it is God himself who heals both by these means, and without these means. And the same is the case with regard to the soul, the good things, namely food, he gives to men by his power alone; but those which contain in them a deliverance from evil, he gives by means of his angels and his word.

3.63

And he uttered this prayer, blaming Joseph the statesman and governor, because he had ventured to say, I will feed them in that land,⁸⁶ for, hasten ye, said Joseph, and go up to my father, and say unto him, Thus says Joseph, and so on, and presently he adds, Come down unto me, and do not tarry, come with all thou hast, and I will feed thee in that land; for still the famine lasts for five years. Jacob, therefore, speaks as he does reproving and at the same time instructing this imaginary wise man, and he says to him, O my friend, know thou that the food of the soul is knowledge, which it is not the word which is intelligible by the external senses that can bestow, but God only who has nourished me from youth, and from my earliest age till the time of perfect manhood, he shall fill me with it.

[180] Joseph therefore was treated in the same way with his mother Rachel, for she also thought that the creature had some power; on which account she used the expression, Give me children, but the supplanter, adhering to his proper character, says to her, You have used a great error; for I am not in the peace of God, who alone is able to open the womb of the soul,⁸⁷ and to implant virtues in it, and to cause it to be pregnant, and to bring forth what is good. Consider also the history of thy sister Leah, and you will find that she did not receive seed or fertility from any creature—but from God himself. For the Lord, seeing that Leah was hated, opened her womb, but Rachel was barren.⁸⁸

[181] And consider, now, in this sentence, again, the subtlety of the writer spoken of. God opens the wombs, implanting good actions in them, and the womb, when it has received virtue from God, does not bring forth to God, for the living and true God is not in need of any thing, but she brings forth sons to me, Jacob, for it was for my sake, probably, that God sowed seed in virtue, and not for his own. Therefore, another husband of Leah is found to be passed over in silence, and another father of Leah’s children, for he is the husband who openeth the womb, and he is the father of the children to whom the mother is said to bear them.

3.64

And I will place enmity between thee and between the woman.⁸⁹ In reality, pleasure is hostile to the external sense, although, to some persons, it appears to be especially friendly to it. But as one would not call a flatterer a companion (for flattery is a disease of friendship), nor would one call a courtezan friendly to her lover, for she adheres only to those who give her presents, and not to those who love her; so, also, if you investigate the nature of pleasure, you will find that she has but a spurious connection with the external senses.

[183] When we are sated with pleasure, then we find that the organs of the external senses in us lose their tone. Or do not you perceive the state of those men who from love of wine get drunk?—that seeing they do not see, and hearing they do not hear; and, in the same way, they are deprived of the accurate energies of the other external senses? And, at times, through immoderate indulgence in food, all the vigourof the external senses is relaxed when sleep overtakes them, which has derived its name from the relaxation of them.⁹⁰ For, at that time, the organs of the external senses are relaxed, just as they are on the stretch in our waking hours, when they no longer receive unintelligible blows from external things, but such as speak loudly and are evident, and which transmit their impressions to the mind. For the mind, when stricken, must recognize the external thing, and receive a visible impression from it.

3.65

And take notice here, that Moses does not say, I will cause enmity to thee and the woman, but, I will place enmity between thee and between the woman:—why so? because the war between these two is concerning what is in the middle, and what lies, as it were, on the borders of pleasure and of the outward sense. And that which lies between them is what is drinkable, and what is eatable, and what is inclined to all such things, every one of which is an object to be appreciated by the outward sense, and an efficient cause of pleasure. When, therefore, pleasure wallows immoderately in these things, it at once by so doing inflicts injury on the outward sense.

[185] And again, the expression, between thy seed and between her seed, is uttered with strict natural propriety, for all seed is the beginning of generation. But the beginning of pleasure is not passion, but an emotional impulse of the outward sense, set in motion by the mind. For from this, as from a fountain, the faculties of the outward senses are derived, especially, according to the most sacred Moses, who says that the woman was formed out of Adam, that is to say, the outward sense was formed out of the mind. The part, therefore, that pleasure acts towards the outward sense, passion also acts towards the mind. So that, since the two former are at enmity with one another, the two latter must likewise be in a state of hostility.

3.66

And the war between these things is manifest. At all events, according to the superiority of the mind when it applies itself to incorporeal objects, which are perceptible only to the intellect, passion is put to flight. And, on the other hand, when this latter gains a shameful victory, the mind yields, being hindered from giving its attention to itself and to all its actions.At all events, he says in another place, When Moses lifted up his hands Israel prevailed, and when he let them down Amalek prevailed.⁹¹ And this statement implies, that when the mind raises itself up from mortal affairs and is elevated on high, it is very vigorous because it beholds God; and the mind here means Israel. But when it relaxes its vigour and becomes powerless, then immediately the passions will prevail, that is to say, Amalek; which name, being interpreted, means, the people licking. For he does, of a verity, devour the whole soul, and licks it up, leaving no seed behind, nor anything which can excite virtue;

[187] in reference to which it is said, Amalek is the beginning of nations;⁹² because passion governs, and is the absolute lord of nations, all mingled and confused and jumbled in disorder, without any settled plan; and, through passion, all the war of the soul is fanned and kept alive. For God makes a promise to the same minds to which he grants peace, that he will efface the memorial of Amalek from all the lands beneath the heaven.

3.67

And the expression, He shall watch thy head, and thou shalt watch his heel,⁹³ is, as to its language, a barbarism, but, as to the meaning which is conveyed by it, a correct expression. Why so? It ought to be expressed with respect to the woman: but the woman is not he, but she. What, then, are we to say? From his discourse about the woman he has digressed to her seed and her beginning. Now the beginning of the outward sense is the mind. But the mind is masculine, in respect of which one may say, he, his, and so on. Very correctly, therefore, does God here say to pleasure, that the mind shall watch your principal and predominant doctrine, and you shall watch the traces of the mind itself, and the foundations of the things which are pleasing to it, to which the heel has very naturally been likened.

3.68

But the words, shall watch, intimate two things: in the first place it means as it were shall keep, and shall preserve. And, in the second place, it is equivalent to shall watch for the purpose of destroying. Now it is inevitable that the mind must be either bad or good. Now, if it be bad, it would be but a foolish guardian and dispenser of pleasure, for it rejoices in it. But the good man is an enemy to it, expecting that, when he once attacks it, he will be able utterly to destroy it. And, indeed, on the other hand, pleasure watches the footsteps of the foolish man, but endeavours to trip up and undermine the standing ground of the wise man, thinking that he is always meditating its destruction; but that the fool is always considering the means by which its safety may be best secured.

[190] But, nevertheless, though pleasure appears to trip up and to deceive the good man, it will in reality be tripped up itself by that experienced wrestler, Jacob; and that, too, not in the wrestling of the body, but in that struggle which the soul carries on against the dispositions which are antagonistic to it, and which attack it through the agency of the passions and vices; and it will not let go the heel of its antagonist, passion, before it surrenders, and confesses that it has been twice tripped up and defeated, both in the matter of the birthright, and also in that of the blessing.

[191] For rightly, says Esau, is his name called Jacob, for now has he supplanted me for the second time; the first time he took away my birthright, and now he has taken away my blessing.⁹⁴ But the bad man thinks the things of the body the more important, while the good man assigns the preference to the things of the soul, which are in truth and reality the more important and the first, not, indeed, in point of time, but in power and dignity, as is a ruler in a city. But the mistress of the concrete being is the soul.

3.69

Therefore the one who was superior in virtue received the first place, which, indeed, fell to him as his due. For he also obtained the blessing in connection with the perfection of prayer. But he is a vain and conceited pretender to wisdom who said, He took away my blessing and also my birthright. For what he took, O foolish man, was not yours, but was rather the opposite to what was yours. For your deeds are thought worthy of slavery, but his are thought worthy of supremacy.

[193] And if you are content to become the slave of the wise man, you shall receive your share of reproof and of correction, and so you shall discard ignorance and folly which are the destruction of the soul. For thy father, when praying, says to you, You shall serve your brother,⁹⁵ but not now; for he will not be able to endure your endeavouring to throw off the yoke. But when you have loosed his yoke from off your neck, that is to say, when you have cast off the boastfulness and arrogance which you had, after you had yoked yourself to the chariot of the passions, under the guidance of the charioteer, Folly.

[194] Now, indeed, you are the slave of cruel and intolerable masters, who are within yourself, and who look upon it as a law never to set any one free; but if you run away and escape from them, then the master who loves slaves will receive you in a good hope of freedom, and will not surrender you any more to your former companions, having learnt from Moses that necessary doctrine and lesson, Not to give up a servant to his master who has escaped from his master unto him; for he shall dwell with him in any place which shall please him.⁹⁶

3.70

But as long as you did not escape, and while you were still bridled with the bridle of those masters, you were unworthy to be the servant of a worse master. Giving thus the greatest proof of a mean, and lowly, and servile disposition, when you said, My birthright and my blessing.⁹⁷ For these are the words of men who have fallen into immoderate ignorance, since it belongs to God alone to say, Mine; for to him alone do all things properly belong.

[196] And to this he will himself bear witness when he says, My gifts, my offerings, my first fruits.⁹⁸ You must take notice here that gifts are spoken of in contradistinction to offerings. For the former display the manifestation of the vastness of the perfect good things which God gives to those men who are perfect, but the latter are only prepared to last a very short time, and are partaken of by well-disposed practisers of virtue who are making progress towards perfection.

[197] On which account Abraham also, when following the will of God, retained those things which had been given to him by God: but sends back the horses of the king of Sodom⁹⁹ as the wages of harlots. And Moses also condescends to administer justice in most important points, and with reference to things of the greatest value. But the more unimportant causes and trials he commits to judges of inferior rank to investigate.

[198] And whoever ventures to assert that any thing is his own shall be set down as a slave for ever and ever; as he who says, I have loved my master, and my wife, and my children; I will not depart and be free.¹⁰⁰ He does well in confessing that slavery is proper for him; for can he be any thing but a slave who says, Mine is mind, which is the master, being its own master, and possessed of absolute power; mine, also are the outward senses, the sufficient judges of corporeal substances; mine, also are the offspring of these objects of intellect which are the offspring of the mind, and the objects of the outward senses, which are the offspring of those same outward senses; for it is in my power to exert both the mind and the outward senses?

[199] But it is not sufficient for such a man only to bear witness against himself, but, being also condemned by God, who sentences him to most durable and everlasting slavery, he shall undergo his sentence: and be bored in the ear, that he may not receive the language of virtue, but that he may be a slave for ever, both in his mind and in his outward senses, which are bad and pitiless masters.

3.71

And to the woman he said, I will greatly multiply thy sorrow and thy groaning.¹⁰¹ The affection which is called pain is a suffering peculiar to woman, who is a symbol of the outward sense. For to suffer pain belongs to the same subject to which to experience pleasure does also belong. But we experience pleasure through the medium of our outward senses, as of necessity we also suffer pain through the same medium. But the virtuous and purified mind suffers pain in the least degree; for the outward senses have the least degree of power over him. But passion is exceedingly powerful in the case of the foolish man, inasmuch as he has no antidote in his soul by which he can ward off the evils which proceed from the outward senses and from those objects which can only be perceived by them.

[201] For as an athlete and a slave are beaten in two different manners, the one in an abject manner, giving himself up to the ill-treatment, and yielding to it submissively; but the athlete opposing, and resisting, and parrying the blows which are aimed at him. And as you shave a man in one way, and a pillow in another; for the one is seen only in its suffering the shaving, but the man does himself do something likewise, and as one may say, aids the infliction, placing himself in a posture to be shaved;

[202] so the irrational man, like a slave, submits himself to another, and surrenders himself to the endurance of pains as to intolerable mistresses, being unable to look them in the face, and wholly incapable of conceiving any masculine or free thoughts. On which account a countless number of painful things are endured by him through the medium of the outward senses. But the man of experience, valiantly resisting like a brave athlete with strength and vigour, opposes himself resolutely to all painful things, so as not to be wounded by them; but so as to keep all their blows at a distance. And it seems to me that he might with great spirit utter the verses of the tragedian against pain in this manner:— Now scorch and burn my flesh, and fill yourself With ample draughts of my life’s purpled blood; For sooner shall the stars’ bright orbs descend Beneath the darkened earth, the earth uprise Above the sky, and all things be confounded, Than you shall wrench one flattering word from me.¹⁰²

3.72

But as God has allotted all painful things to the outward sense in great abundance and intensity, so also has he bestowed on the virtuous soul a boundless store of good things. Accordingly he speaks with reference to the perfect man Abraham in the following manner: By myself have I sworn, saith the Lord, that because thou hast done this thing and hast not withheld thy son, thy beloved son from me, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is on the shore of the sea.¹⁰³ He says this, and having confirmed his promise solemnly and by an oath, and by an oath, too, such as could alone become God. For you see that God does not swear by any other being than himself, for there is nothing more powerful than he is; but he swears by himself, because he is the greatest of all things.

[204] But some men have said that it is inconsistent with the character of God to swear at all; for that an oath is received for the sake of the confirmation which it supplies; but God is the only faithful being, and if any one else who is dear to God; as Moses is said to have been faithful in all his house.¹⁰⁴ And besides, the mere words of God are the most sacred and holy of oaths, and laws, and institutions. And it is a proof of his exceeding power, that whatever he says is sure to take place; and this is the most especial characteristic of an oath. So that it would be quite natural to say that all the words of God are oaths confirmed by the accomplishment of the acts to which they relate.¹⁰⁵

3.73

They say, indeed, that an oath is a testimony borne by God concerning a matter which is the subject of doubt. But if God swears he is bearing testimony to himself, which is an absurdity. For the person who bears the testimony, and he on whose behalf it is borne, ought to be two different persons. What, then, are we to say? In the first place, that it is not a matter of blame for God to bear testimony to himself. For what other being could be competent to bear testimony to him? In the second place, He himself is to himself every thing that is most honourable—relative, kinsman, friend, virtue, prosperity, happiness, knowledge, understanding, beginning, end, entirety, universality, judge, opinion, intention, law, action, supremacy.

[206] Besides, if we only receive the expression, By myself have I sworn, in the manner in which we ought, we shall be in no danger from sophistry. May we not, then, say, that the truth is something of this sort? None of those beings which are capable of entertaining belief, can entertain a firm belief respecting God. For he has not displayed his nature to any one; but keeps it invisible to every kind of creature. Who can venture to affirm of him who is the cause of all things either that he is a body, or that he is incorporeal, or that he has such and such distinctive qualities, or that he has no such qualities? or who, in short, can venture to affirm any thing positively about his essence, or his character, or his constitution, or his movements? But He alone can utter a positive assertion respecting himself, since he alone has an accurate knowledge of his own nature, without the possibility of mistake.

[207] His positive assertion, therefore, is one which may be thoroughly trusted in the first place, since he alone has any knowledge respecting his actions; so that he very appropriately swore by himself, adding himself confirmation to his assertion, which it was not possible for any one else to do. On which account men who say that they swear by God may well be considered impious. For no man can rightly swear by himself, because he is not able to have any certain knowledge respecting his own nature, but we must be content if we are able to understand even his name, that is to say, his word, which is the interpreter of his will. For that must be God to us imperfect beings, but the first mentioned, or true God, is so only to wise and perfect men.

[208] And Moses, too, admiring the exceeding excellency of the great uncreated God, says, And thou shalt swear by his name,¹⁰⁶ not by himself. For it is sufficient for the creature to receive confirmation and testimony from the word of God. But God is his own confirmation and most unerring testimony.

3.74

But the expression, Because thou hast done this thing,¹⁰⁷ is a symbol of piety. For to do everything for the sake of God alone is pious. In consequence of which we do not spare even that beloved child of virtue, prosperity, surrendering it to the Creator, and thinking it right that our offspring should become the possession of God, but not of any created being. And that expression, also, is a good one, In blessing I will bless thee.

[210] For some persons do many acts worthy of a blessing, but yet not in such a way as to obtain a blessing. Since even a wicked man does some actions that are proper, but he does not do them from being of a proper disposition. And sometimes a drunken man or a mad man speaks and acts in a sober manner, but still he is not speaking or acting from a sober mind. And children, who are actually infants, both do and say many things which reasonable men do also do and say; but they, of course, do it not in consequence of any rational disposition, for nature has not yet endowed them with a capacity of reasoning. But the law giver wishes the wise man to appear deserving of blessing not occasionally, accidentally, and, as it were, by chance, but in consequence of habits and a disposition deserving of blessing.

3.75

Therefore it is not sufficient for the unfortunate external sense to be abundantly occupied with pains, but it must also be full of groaning. Now groaning is a violent and intense pain. For we are very often in pain without groaning. But, when we groan, we are under the influence of most grievous and thickly pressing pain. Now, groaning is of a twofold nature. One kind is that which arises in those who desire and are very eager for august objects and who do not succeed in them, which is wicked; the other kind is that which proceeds from persons who repent and are distressed for previous sins, and who say, Miserable are we, how long a time have we passed infected with the disease of foolishness, and in the practises of all kinds of folly and iniquity.

[212] But this kind of groaning does not exist unless the king of Egypt, that is to say, the impious disposition wholly devoted to pleasure, has perished and departed from our soul, For, after many days, the king of Egypt died.¹⁰⁸ Then immediately, as soon as vice is dead, the man who has become alive to the perception of God and of his own sin, groans, For the children of Israel groaned at the corporeal and Egyptian works; since the reigning disposition devoted to pleasure, while it is alive within us, persuades the soul to rejoice at the sins which it commits; but, when that disposition is dead, it groans over them;

[213] on which account it cries out to its master, beseeching him that it may not again be perverted, and that it may not arrive at only an imperfect sort of perfection. For many souls who have wished to turn to repentance have not been allowed to do so by God, but, been dragged back, as it were by the ebbing tide, having returned to their original courses; in the manner in which Lot’s wife did, who was turned into stone because she loved Sodom, and who reverted to the disposition and habits which had been condemned by God.

3.76

But now Moses says that Their cry has gone up to God, bearing witness to the grace of the living God.¹⁰⁹ For if he had not powerfully summoned up to himself the supplicatory language of that people it would not have gone up; that is to say, it would never have gained power and increase, would never have begun to soar so high, flying from the lowness of earthly things. On which account, in the next passage, God is represented as saying, Behold the cry of the children of Israel has come up to me.¹¹⁰

[215] Very beautifully here does Moses represent that their supplications have reached God, but they would not have reached him if he who was working him had not been a good man. But there are some souls which God even goes forward to meet: I will come to you and bless you. You see here how great is the kindness of the Creator of all things, when he even anticipates our delay and our intentions, and comes forward to meet us to the perfect benefiting of our souls. And the expression used here is an oracle full of instruction. For, if a thought of God enters the mind, it immediately blesses it and heals all its diseases.

[216] But the outward sense is always grieved and groans, and brings forth the perception of its objects with pain and intolerable anguish. As also God himself says, In sorrow thou shalt bring forth children. Now, the sense of sight brings forth the operation of seeing, the sense of hearing is the parent of the operation of hearing, so is the sense of taste of tasting; and, in short, each outward sense is respectively the parent of its corresponding operation; but still it does not produce all these effects in the foolish man without severe pain. For such a man is affected by pain when he sees, and when he hears, and when he tastes, and when he smells, and, in fact, when he exerts any one of these outward senses.

3.77

On the other hand, you will find virtue not only conceiving with extraordinary joy, but also bringing forth her good offspring with laughter and cheerfulness; and you will also find the offspring of the two parents to be actually cheerfulness itself. Now that the wise man becomes a parent with joy, and not with sorrow, the word of God itself will testify to us when it speaks thus: And God said unto Abraham, Sarai, thy wife, shall no longer be called Sarai, but her name shall be Sarah; I will bless her, and give thee a son from her.¹¹¹ And, afterwards, Moses proceeds to say, And Abraham fell upon his face and laughed, and said, Shall a son be born to him who is a hundred years old; and shall Sarah, who is ninety years old, have a son?

[218] Abraham, therefore, appears here to be in a state of joy, and to be laughing because he is about to become the father of happiness, that is to say, of Isaac; and virtue, that is to say, Sarah, laughs also. And the same prophet will further bear witness, speaking thus, And it had ceased to be with Sarah after the manner of women, and she laughed in her mind and said, such happiness has never yet happened to me to this time, and my lord, that is to say, the divine Lord, is older than I; in whose power, however, this thing must inevitably be, and in whose power it is becoming to place confidence. For the offspring is laughter and joy. For this is the meaning and interpretation of the name of Isaac. Therefore, let the outward sense be grieved, but let virtue be always rejoicing.

[219] For, also, when happiness, that is Isaac, was born, she says, in the pious exaltation, The Lord has caused me laughter, and whoever shall hear of it shall rejoice with me.¹¹² Open your ears, therefore, O ye initiated, and receive the most sacred mysteries. Laughter is joy; and the expression, has caused, is equivalent to has begotten. So that what is here said has some such meaning as this, The Lord has begotten Isaac. For he is the father of perfect nature, sowing and begetting happiness in the soul.

3.78

And thy desire, says God, shall be to thy husband.¹¹³ There are two husbands of the outward senses. The one a legal one, the other a destroyer. For the object of sight, acting upon it like a husband, puts the sense of sight in motion; and so does sound affect the sense of hearing, flavour the sense of taste, and so on with each of the outward senses respectively. And these things attract the attention of and call the irrational outward sense to itself, and become the masters of it and govern it. For beauty enslaves the sight, and sweet flowers enslave the sense of taste, and each of the other objects of outward sense enslaves that sense which corresponds to them.

[221] See the glutton, what a slave he is to all the preparations which cooks and confectioners devise. Behold the man who is devoted to the study of music, how he is governed by the harp, or the flute, or by any one who is able to sing. But the sense which turns itself to its legitimate husband, that is to say, to the mind, derives the greatest possible advantage from that object.

3.79

Let us now see what account Moses gives of the mind itself, when it is set in motion in a way contrary to right reason. And God said unto Adam, Because thou hast listened to the voice of thy wife, and hast eaten of the tree of which I commanded thee not to eat, because thou hast eaten of it, cursed is the earth in thy actions.¹¹⁴ It is a most mischievous thing, therefore, for the mind to be swayed by the outward senses, but not for the outward senses to be guided by the mind. For it is at all times proper that that which is better should rule, and that that which is worse should be ruled.

[223] And the mind is better than the outward senses. As, therefore, when the charioteer has his horses under command and guides the animals with the rein, the chariot is guided wherever he pleases; but if they become restiff, and get the better of the charioteer, he is often dragged out of his road, and sometimes it even happens that the beasts themselves are borne by the impetuosity of their course into a pit, and everything is carried away in a ruinous manner. And, as a ship holds on her right course when the pilot has the helm in his hand and steers her, and she is obedient to her rudder, but the vessel is upset when some contrary wind descends upon the waves and the whole sea is occupied by billows;

[224] so when the mind, which is the charioteer or pilot of the soul, retains the mastery over the entire animal, as a ruler does over a city, the life of the man proceeds rightly. But when the outward sense, which is devoid of reason, obtains the supremacy, then a terrible confusion overtakes the man, as might happen if a household of slaves were to conspire and to set upon their master. For then, if one must tell the truth, the mind is set fire to and burnt, the outward senses handling the flame and placing the objects of their operation beneath, as fuel. 3.80 And Moses, indeed, speaks of and describes such a conflagration of the mind as this which arises in consequence of the operation of the outward senses, when he says,

[225] And the women still burnt additional fires in Moab.¹¹⁵ For this expression being interpreted means, from the father, because the mind is our father. For then, says Moses, the expounders of riddles will say, Come to Heshbon, that the city of Sihon may be built and furnished. Because fire has gone forth out of Heshbon, and a flame out of the city of Sihon, and has devoured as far as Moab, and has consumed the high places of Arnon. Woe unto thee, Moab, Chemosh is destroyed: their sons who had sought to escape have been given up, and their daughters have become captive to Sihon, king of the Amorites. And the seed of them shall perish, from Heshbon even to Dibon. Moreover, the women still burnt additional fire in Moab.

[226] Heshbon being interpreted means reasonings; and these must here mean enigmas, full of indistinctness. Behold the reasoning of the physician:— I will purge the sick man, I will nourish him, I will heal him with medicines and with diet, I will extirpate his diseased parts, I will cauterise him. But very often nature has healed the man without these remedies; and very often too has suffered him to die though they were applied: so that the reasonings of the physician have been utterly found out to be dreams, full of all indistinctness and of riddles. Again, the husbandman says,

[227] I will scatter seed, I will plant; the plants shall grow, they shall bear fruit, which shall not only be useful for necessary enjoyment, but which shall also be abundant for superfluity; and then, on a sudden, fire, or a storm, or continued rains, have destroyed everything. But at times man has brought his labours to their due accomplishment, and yet he who formed all these plans has derived no advantage from their being accomplished, but has died before they were accomplished, and has in vain promised himself the enjoyment of the fruits of his labours.

3.81

It is best, therefore, to trust in God, and not in uncertain reasonings, or unsure conjectures. Abraham trusted in the Lord, and it was counted to him for righteousness.¹¹⁶ And Moses governed the people, being testified to that he was faithful with his whole house. But if we distrust our own reason, we shall prepare and build ourselves a city of the mind which will destroy the truth. For Sihon, being interpreted means destroying.

[229] In reference to which he who had dreamed, waking up, found that all the motions and all the advances of the foolish man are merely dreams that have no portion of truth in them, for the very mind is found to be a dream; and the only true doctrine is to believe in God, and to trust to vain reasonings is a mere delusion.¹¹⁷ But irrational impulse goes forth and proceeds to each extremity, while both the reasonings and the mind corrupt the truth. On which account, Moses says that fire went out of Heshbon, and flame out of the city of Sihon. So absurd is it to trust either to plausible reasonings, or to the mind which corrupts the truth.

3.82

And it devours even as far as Moab; that is to say, as far as the mind. For what other creature, except the miserable mind, can a false opinion deceive? It devours and consumes, and, in truth, it swallows up the pillars in it; that is to say, all the particular notions which are engraved and impressed upon it, as upon a pillar. But the pillars are Arnon, which, being interpreted, means the light of Arnon, since every one of these facts is made clear by reasoning.

[231] Accordingly, Moses begins presently to lament over the self-satisfied and arrogant mind in this manner: Woe unto thee, O city of Moab! For, if you give attention to the riddles which arise out of the perception of what is probable, you have destroyed the truth by so doing. The people of Chemosh, that is to say, thy people and thy power, have been found to be mutilated and blinded. For Chemosh, being interpreted, means feeling with the hand. And this action is the especial characteristic of one who does not see.

[232] Now, their sons are particular reasonings—exiles; and their opinions are in the place of daughters, being captives to the king of the Amorites, that is to say, of those who converse with the sophist. For the name Amorites, being interpreted, means talkers, being a symbol of the people who talk much; and their guide and leader is the sophist, and he who is skilful in reasoning and clever in investigating arts; a man by whom all those are deceived who once overpass the boundary of truth.

3.83

Sihon, then, who destroys the sound rule of truth, and his seed also, shall both perish; and so shall Heshbon, namely, the sophistical riddles, as far as Debon; which, being interpreted, means adjudication. And very consistently with nature shall this be. For what is probable and plausible has not a positive knowledge respecting truth, but only a trial and controversy and a litigious contest and strife, and all such things as these.

[234] But it was not sufficient for the mind to have its own peculiar evils, which were perceptible only to the intellect; but still the women burnt additional fire, that is to say, the outward senses excited a great conflagration to have an effect upon it. See, now, what the meaning is of what is here said. We who very often by night desist from energizing according to any one of the outward senses, receive absurd impressions respecting many different things, since our souls exist in a state of perpetual motion and are capable of an infinite variety of changes. There were, therefore, things quite sufficient for its destruction which it brought forth out of itself.

[235] But now, as it is, the multitude of the outward senses has brought against it a most incalculable multitude of evils, partly from objects of sight and partly from sounds; and besides that, from flavours and from such essences as affect the sense of smell. And one may almost say that the flavour which arises from them has a more pernicious influence on the disposition of the soul than that which is engendered in the soul itself, without any co-operation or agency of the organs of sense.

3.84

One of these women is Pentephoe, the wife of Pharaoh’s chief cook.¹¹⁸ We must now consider how a man who was a eunuch can be represented as having a wife. For there will here be something which will seem to offer a reasonable ground for perplexity to those who do not take the expressions of the law in an allegorical sense. For the mind is really a eunuch, and really the chief of cooks, using not merely such pleasures as are simple, but those also which are superfluous, and is therefore called a eunuch and barren of all wisdom, being the eunuch and slave of no other master than of that squanderer of all good things, Pharaoh. On another principle, therefore, it might appear a most desirable thing to be a eunuch, if our soul, by that means escaping vice, might be able also to avoid all knowledge of passion.

[237] On which account Joseph, that is to say, the disposition of continence, says to Pleasure, who accosts him with, Lie with me, and being a man behave as a man, and enjoy the pleasant things which life can afford. He, I say, refuses her, saying, I shall be sinning against God, who loves virtue, if I become a votary of pleasure; for this is a wicked action.

3.85

And, at first, he only skirmishes, but presently he fights and resists valiantly, when the soul enters into her own dwelling, and, having recourse to her own strength and energy, renounces the temptations of the body, and performs her own appropriate actions as those which are the proper occupation of the soul; not appearing in the house of Joseph, nor of Pentephoe, but in the house. Nor does Moses add a word to describe whose house he means, in order to give you opportunity to interpret allegorically, in an inquisitive spirit, the meaning of the expression, to do his business.

[239] The house, therefore, is the soul, to which he runs, leaving all external affairs, in order that what is spoken of may there be done. But may we not say that the conduct of the temperate man is what it is, and is directed by the will of God? For there was not present any inconsistent idea of all those which are accustomed to find their place within the soul. Moreover, pleasure never ceases from struggling against the yoke, but, seizing hold of his clothes, she cries, Lie with me. Now, clothes are, as it were, the covering of the body, just as life is protected by meat and drink. And she says here, Why do you renounce pleasure, without which you cannot live?

[240] Behold, I take hold of the things which cause it; and I say that you could not possibly exist unless you also made use of some of the things which cause it. What, then, says the temperate man? Shall I, says he, become a slave to passion, on account of the material which causes passion? Nay, I will depart out of reach of the passion. For, leaving his garment in her hand, he fled, and escaped out of doors.

3.86

And who, some one perhaps, may say, ever escapes in-doors? Do not many do so? Or have not some people, avoiding the guilt of sacrilege, committed robberies in private houses, or though not beating their own fathers, have not they insulted the fathers of others? Now these men do escape from one class of offences, but they run into others. But a man who is perfectly temperate, ought to avoid every description of offence, whether greater or less, and never to be detected in any sin whatever.

[242] But Joseph, for he is a young man, and because as such he was unable to struggle with the Egyptian body and to subdue pleasure, runs away. But Phineas the priest, who was zealous with a great zeal for God’s service, did not provide for his own safety by flight; but having taken to himself a yoke horse, that is to say, zeal combined with reason, would never desist till he had wounded the Midianitish woman (that is to say the nature which was concealed in the divine company), through her belly,¹¹⁹ in order that no plant or seed of wickedness might ever be able to shoot out from it. 3.87 On which account after folly has been utterly eradicated, the soul receives a two-fold prize, and a double inheritance, peace and holiness, two kindred and sister-like virtues.

[243] We must therefore refuse to listen to such a woman, that is to say to a wicked temptation of the outward senses, since God gave a good reward to the midwives,¹²⁰because they disregarded the commands of the wasteful Pharaoh, saving the male children of the soul alive, which he wished to destroy, being a lover of the female offspring alone, and rejecting all knowledge of the Cause of all things, and saying, I know him not.¹²¹

[244] But we must give our belief to another woman, such as it was ordained that Sarah should be, Sarah being in a figure the governing virtue; and the wise Abraham was guided by her, when she recommended him such actions as were good.¹²² For before this time, when he was not yet perfect, but even before his name was changed, he gave his attention to subjects of lofty philosophical speculation; and she, knowing that he could not produce anything out of perfect virtue, counselled him to raise children out of her handmaid, that is to say out of encyclical instruction, out of Agar,¹²³ which name being interpreted means a dwelling near; for he who meditates dwelling in perfect virtue, before his name is enrolled among the citizens of that state, dwells among the encyclical studies, in order that through their instrumentality he may make his approaches at liberty towards perfect virtue.

[245] After that, when he saw that he was now become perfect, and was now able to become a father, although he himself was full of gratitude towards those studies, by means of which he had been recommended to virtue, and thought it hard to renounce them; he was well inclined to be appeased by an oracle from God which laid this command on him. In everything which Sarah says, do thou obey her voice.¹²⁴ Let that be a law to every one of us to do whatever seems good to virtue; for if we are willing to submit to everything which virtue recommends we shall be happy.

3.88

And the expression, And thou eatest of the tree of which alone I commanded thee that thou shouldst not eat,¹²⁵ is equivalent to saying, You made a covenant with wickedness, which you ought to have repelled with all your strength. On this account, Cursed art thou; not, cursed is the earth for thy works. What, now, is the reason of this? That serpent, pleasure, which is an irrational elevation of the soul, this is intrinsically accursed in its own nature; and being such, attaches itself only to the wicked man, and to no good man. But Adam is the intermediate sort of mind which at one time if investigated is found to be good, and at another time bad; for inasmuch as it is mind, it is not by nature either good or bad, but from contact with virtue or with vice, it frequently changes for the better or for the worse;

[247] therefore it very naturally is not accursed of its own nature, as neither being itself wickedness nor acting according to wickedness, but the earth is accursed in its works: for the actions which proceed from the entire soul, which he calls the earth, are open to blame and devoid of innocence, inasmuch as he does everything in accordance withvice. In reference to which fact God adds, that In sorrow thou shalt eat of it. Which is equivalent to saying, you shall enjoy your soul in sorrow; for the wicked man does enjoy his own soul with great pain the whole of his life, having no legitimate cause for joy; for such cause is only produced by justice and prudence, and by the virtues which are enthroned as companions with them.

3.89

Thorns, therefore, and thistles shall it bring forth to you. But what is it which is produced and which shoots up in the soul of the foolish man except the passions which goad and sting and wound it? Which Moses here, speaking symbolically, calls thorns, and which irrational appetite rushes upon at first like fire, and so hastens to meet, and afterwards uniting itself to them, it consumes and destroys all its own nature and actions. For Moses speaks thus:— But if fire when it has gone forth finds thorns, and shall also burn a threshing-floor, or a crop of wheat, or a field of corn, then he who kindled the fire shall pay the damage.¹²⁶

[249] You see therefore when it has gone forth, that is to say, irrational impetuosity, it does not only burn the thorns, but finds them: for being inclined to seek out the passions, it attains to what it has been desiring to find; but when it has found it, it consumes these three things, —perfect virtue, improvement, and goodness of disposition. Moses therefore here compares virtue to a threshing-floor; for as the crops when collected are brought to the threshing-floor, so also are the good things which exist in the soul of the wise man brought to virtue; and improvement he likens to the crop of wheat, inasmuch as both the one and the other are imperfect, aiming at the end; and goodness of disposition he compares to a field of corn, because it is well adapted to receive the seeds of virtue;

[250] and each of the passions he calls thistles ( τριβόλια), because they are divisible into three parts: the passion itself, the efficient cause, and the effect which arises from the combined operation of the two. As for instance pleasure, what is pleasant, and the being pleased; appetite, the object of appetite, and the indulgence of appetite; pain, what is painful, and the suffering pain; fear, what is fearful, and the being in a state of fear.

3.90

And thou shalt eat the herb of the field; in the sweat of thy brow shalt thou eat thy bread. He here speaks of the herb of the field and of bread, as if they were synonymous, or identical with one another. The herb of the field is the food of the irrational animal; but the irrational animal is a worthless creature, which has been deprived of right reason. The outward senses are also irrational, though they are part of the soul. But the mind, which is eager for the attainment of those things which are the objects of the outward sense by means of the irrational outward senses, does not attain its desires without labour and sweat; for the life of the foolish man is very full of distress and very burdensome, since he is always aiming at and greedily coveting the things which give pleasure, and all such things as wickedness is wont to do.

[252] And how long shall this last? Until, says God, you return to the dust from which you were taken. For is he not now ranked among the things of the earth, and among things which have no consistency, ever since he deserted the wisdom which is from heaven? We must consider therefore to what point he is coming back; but may we not consider whether what he says has not some such meaning as this, that the foolish mind is at all times averted from right reason, and that it has been originally taken not from any sublime nature, but from some more earthly material, and whether it is stationary, or whether it is in motion, it is always the same, and desirous of the same objects.

[253] On which account, God adds that, Dust thou art, and unto dust shalt thou return. And this is equivalent to what has been said before. Moreover this sentence also signifies, the beginning and the end are one and the same thing. For there hadst thou beginning in the perishable bodies of the earth; and again, thou shalt end in them, during the interval of your life, between its beginning and its end, passing along a road which is not plain and easy, but rough, full of briars and thorns, the nature of which is to tear and wound thee.

Notes on the current edition

Legum allegoriarum libri i‑iii

1. p. 87 M.

2. νόμων ἱερῶν ἀλληγορία δευτέρα AP, τοῦ αὐτοῦ φίλωνος νόμων ἱερῶν ἀλληγορία δευτέρα Β, τοῦ αὐτοῦ φίλωνος νόμων νόμων ἱερῶν ἀλληγορία δευτέρα H
1 ἐκρύβησαν LXX: ἐκρύβη codd.
3 εἰ codd. (ex ἡ corr. H): ἡ v
6 θεόν scripsi: θεοῦ codd.
7 καὶ om. H
10 ἐστίν H ὅτε Mang.: ὅτι codd.
12 παθῶν] ἡθῶν L θηρευτικὴ] θεραπευτικὴ L
13 διώκουσα H
14 οἰκίαν] οἰκείαν Η 14.
15 φησὶ γοῦν scripsi: φησὶν οὖν codd.
16 ἑαυτὰς H οἰκεΐας (sic) H
19 πῶς] πᾶς H, ὅτι πᾶς Turn. Philonis opera vol. I 8

3.
1 θεὸν cocld. : θεοῦ V
2 ἐπλήρωσεν DC
3 διελήλυθεν corr. Turn.: διεληλύθει codd., διῆλθεν D
4 δή ABP: δέ Η, γάρ D (Mang.) οὐχ ὁ θεός DpDv ἐστι] ἐστι καὶ εὑρίσκεται πανταχοῦ D R
6 πάλιν· ὧδε] πάλιν ὧδε· v
7 παντὸς codd.: τοῦ παντὸς v γεννητοῦ codd.
8 εὑρίσκεται D: ἔσται codd.
13 μὴ addidi; εἶτα μήτε τὰ μέρη τοῦ κόσμου μήτε coni. Wendl. 14 scripsi: ἰσχύσῃ codd., ἰσχύσειε v
19 ἀποκρύπτεσθαι H
22 ὄντων] ὄντως coni. Mang.
25 κόρου H ἀμοιβὴν coni. Mang.

4. 2—4 Dc fol. 34r DP fol. 42v Dm fol. 45v Dl fol. 67v DR fol. 51r (Dv p. 301) ἐκ τοῦ γ' τῆς νόμων ἱερῶν ἀλληγορίας: πάντα πεπλήρωκεν — θεός ἐστι.

5. 7—8 ibid. πρὸ γὰρ— πανταχοῦ.
24 Heracl. frg. 1. 22.
24 Byw.

6.
5 ὁ Ἀβραὰμ codd.: ὁ om. v ἐνώπιον scripsi: ἐν τόπω codd., ἐναντίον coni. Mang. (LXX)
10 τις om. H
12 οὐδεὶς D: οὐδὲ εἷς codd.
14 πῶς] πῶς οὑν D τὸν θεὸν D: τὸν om. codd.
15 κατ’ ἀξίαν D τὸν τὰ] τῶ τὰ Dc, ταῦτα DR ὅλα] πάντα DR συστησαμένου D
16 παρέσχετο D: παρέσχε codd.
σύμπαντα Mang.: σύμπασα codd.
21 Μώσης codd. ὅτε scripsi: ὅταν codd.
24 τῶν codd.: τῆς Mang.
25 ἀναμβρήσει Η

7. 11—16 DC fol. 155r DR fol. 153v Φίλωνος ἐκ τοῦ γ΄ τῆς νόμων ἱερῶν ἀλληγορίας: οὐδεις—παρέσχετο. 11—14 Dp fol. 129r DM fol. 127v DV ρ. 427 Flor. Par. No.
23 Mel. Barocc. fol. 235v Max. Ecl. cap.
23 Φίλωνος: ἀξίως οὐδεὶς — τούτους.

8.
6 στρατιὰν codd., τὴν στρατιὰν Mang.
8 Μώσης codd.
13 ἀκοντὶ ABP
16 ἐπειδὴ codd.: ἐπειδὰν Mang.
17 παρὸν L
18 Μωσῆς codd. 18. 19 σεται L
24 λογισμῷ Wang.: λογισμῶν codd.
25 φύγε codd.: φεῦγε Mang.
27 ἐπιλογήση Η

9.
27 — p. 117,4 Anton. Mel. II
88 Col. 1213 Φίλωνος: αἱ συνεχεῖς ὑπομνήσεις τῆς κτὰ τὸ πάθος φαντασίας τύπους ἐγχαράττουσαι τρανεῖς βλάπτουσι τὴν διάνοιαν καὶ ἃ ἥκουσαν αὐτὴν πολλάκις περιτρέπουσιν· ἐν δὲ τούτοις σωτήριον ἡ φυγ’· τὸ δὲ μνήσκεσθαι καὶ ἀναγγέλλειν καὶ ἀναπολεῖν κρατεῖ καὶ δουλοῦται βιαίως τὸν νοῦν.

10.
1 πολλάκις addidi ex Ant. Mel. περιτρέπουσιν Ant. Mel. : προτρέπουσιν codd.
5 σαυτῇ· scripsi: ἑαυτῇ codd.
7 ἀτίθασσον codd.
10 μετέωρος coni. Mang.
15 ποταμῶν AP
17 τόπον addidi λόγον] λόφον coni. Mang.
25 τὰ addidi; τῷ περὶ σῶμα καὶ ἐκτὸς τὰ coni. Wendl.
33 ἐξαπέστειλα (pro priore ἐξαπέστειλας) H

11.
2 BH κακιῶν Mang. : κακῶν codd.
9 συνηχοῦσαι Wendl.: συνηχοῦσι codd.
11 τοὺς prius seclusi; pro θεούς priore θετούς coni. Wendl. χονευτοὺς Η οὖς (??)AP, οὑς οὐκ BH
12 Μώσης codd.
16 τοῖς] ταῖς Η καὶ alterum om. L
22 πεποιήσασθαι Η, πεποιήσεσθαι L μηδὲν corr. Turn.: μηδὲ codd.
26 ὁρῶντα] Ἀβραὰμ coni. Mang.
28 ὠμίασις] ὦμος coni. Mang.

12.
31 Orig. de Orat. c.
27 (t. XVII p. 221 Lomm.) . . . ἔθος δὲ πολλαχοῦ τῶν γραφῶν τὸν πάντα αἰῶνα σήμερον καλεῖσθαι.

13.
1 scripsi: ἡμέριος codd.; ἡμερινὸς coni. Turn. (cf. Lobeck Phryn. p. 53)
4 αἴνεσιν] ἄνεσιν L
7 δεύτερα] τυχηρὰ coni. Mang.
10 ψυχὴ Η
15 ἀῶ L
16 ἀποκρύπτειν scripsi: ἐπικρύπτειν codd.
22 ὄντων codd.: ὄντοιν V
23 τὸν συμπάντων corr. Turn.: τῶν συμπάντων codd. ὁ γὰρ scripsi : ὁ δὲ codd., ὃς δὴ coni. Wendl.
28 ἀπαυτοματισθέντα coni. Mang., ἀπαυτοματιζόμενα Wendl.
31 τὸ παραλλάττον Jacobs et Creuzer: τὸ παράλογον codd, τῶν ἐπὶ ABP γεννητὸν codd.

14.
1 ἀγέννητον codd.
2 ὄντως] δεόντως coni. Mang.
4 Μώσης codd. ἐν om. codd.
8 τὸ scripsi: τῶ codd., τὰ v
9 τετρημένῳ Mang.: τετρωμένω codd.
15 κτείνων — κτείνεται coni. Mang.
16 ἐνδέχεται coni. Mang.
17 ἑαυτοῦ AP: αὐτοῦ BH
20 θεωρεῖται prius om. Mang.
22 αὐτὴν P
24 τὸ θεῶ codd.: τῷ θεῷ Mang.
25 ἐπιγράφον Mang.: ἐπιγράφειν codd.
27 μηδὲν Mang.: μηδὲ codd.
28 καθ’ ὃ] καθὸ ΒΗ, καθὸ ὁ AP

15. 4.
5 ἃ χρὴ—ἀληθείας om. L
5 ἀμούσους ABP: ἀμούσας H
8 τὸν ὄντα AP: τὰ ὄντα BH μαρτυρήσει codd.: μαρτυρεῖ Mang. Μώσης codd.
10 τὰ addidi
14 ἐπίκηρον Mang.: ἐπίκαιρον codd. τύπτοντα scripsi: τύπτον codd.
17 τὸν codd.: τὴν V κρύπτειν H συμπεφορημέωῳ coni. Mang.
18 ἑνώσεως Mang.: γνώσεως codd. 18.
19 μὲν οὑν ABP: οὖν om. H
19 αὐτόν codd., corr. Mang.
23 περιαθροῖσαι L
25 νοερὰ scripsi: νεαρὰ codd.
26 τῳ] τὸ H
30 ἐντὸς δὲ Mang.: ἐκτὸς δὲ codd. αὐλών] κοιτών coni. L. Dindorf in Steph. Thes.

16.
1 οὕτω Η
2 τοῦ seclusi, εἶναί του coni. Wendl.
5 τῷ γεγωνῷ Markland: τὸ γεγονός codd.
7 καταλόγων codd., κάτα seclusi, εὐλόγων καὶ coni. Mang., παραλόγων καὶ Jacobs, καταληπτικῶν λόγων Diels
8 δι’ ὃ Turn.: δι’ ὃν codd.
9 τοῦ οἴκου om. L
10 τὸν addidi
11 ὃν addidi; ἀλλ’ ὃν coni. Mang.
13 ἰδιάζῃ] ἰάζη L 1.5 Μώσης codd,
19 ὃν scripsi: οὗ codd. οὐ πέφυκεν] ἐκπέφυκεν H
23 αὑτό Α
26 ἀνάψῃ] ἀναπλώσῃ vel ἀναπετάσῃ coni. Mang.
27 Μωσεῖ codd.
28 ἀνεμιαῖοι scripsi: ἄνεμοι ΑΒΡΗ, ἄναιμοι L, ἀνέμιοι Turn. Mang. κοῦφαι scripsi: κοῦφοι codd.
29 ἀσάλευτοι L

17.
1 δὲ add. Wendl., γὰρ Mang.
11 πλήρη codd., corr. Mang.
13 ὦ διάνοια add. D: om. codd.
15 ἢ—οἰήσεσιν om. D ἀζήτως Η ἐπιμορφάζῃ Dc
16 ὅτε DR ζητῇς H ζητοῦσα D: ζητῶν codd. 16.
17 ἐφανέρωσεν D: ἐγνώρισεν codd.
17 ἀτελῆ D: ἀπλῆν ABP, ἁ πλὴν Η τὴν om. L μέχρι D
18 μέντοι] γὰρ D ἀεὶ om. D αἱ γὰρ D
19 ἀτυχῶσι τοῦ τέλους transp. D
27 ἐπίστασιν scripsi: ἐπίσπασιν codd. δ’ addidi

18. 13—14 DP fol. 45v DM fol. 47v DL fol. 71r et 168v Dv p. 304 Φίλωνος: ἀναζήτει. 13—19 D C fol. 44r DR fol. 55v Φίλωνος ἐκ τοῦ γ΄ τῆς νόμων εἰ ζητεῖς—προευφραίνουσιν.

19.
2 οὐδὲ] οὐδὲν L
3 ἥτις—αἴσθησις (4) om. P γυνή corr. Turn.: γυμνή codd.
4 νῷ scripsi: νοΐ codd. (corr. ex νωΐ Α)
9 προσκέκληται coni. Mang.
10 ἀποφαντικὸν Diels: ἀπόφαντόν codd.
11 τοῦ] τὸ Η
13 οὐκ add. Mang. εὖ τοῦτο codd.: τοῦτο εὖ V
14 ποῦ HP
16 αὐτὸν codd., corr. Turn.
19 ζῆν om. Η 19.
20 παρασχεῖν Η
22 γένοιτ’ ΒΗ
23 οὐδαμοῦ scripsi: οὐδαμῶς codd. τόπον] τύπον H
24 ἱδρυνθήσεται codd.
25 τοιοῦτο ΒΗ
27 ἑταῖρος corr. Turn.: ἑτέρας codd.
30 ἀποκρυπτόμενοι Mang.: ἐπικρυπτόμενοι codd.

20.
13 ὑπείκου (sic) H, ὑπήκοον Turn.
22 κατέλαβε scripsi: ἀντελάβετο ABP, ἀντέλαβε Η; ἀντελάβετο τοῦ ὁραθέντος coni. Wendl.
26 εὔρυθμος ABPH: ῥάθυμος L, ἔρρυθμος v
28 γὰρ codd.: δὲ Mang.
29 ὄγκον scripsi: οἶκον codd. οὐδὲ εἶς ABP
32 τὸ om. H

21.
3 αὐτὴ] καὶ αὐτὴ H, καὶ αὐτὴ v
5 λύσομεν scripsi: λύσωμεν codd.
6 δείξομεν L: δείξωμεν ceteri
9 συμβέβηκε L
11 προσβαλλούσης L
18 οἷα H προπίπτουσα codd., corr. Turn.
21 ἐκβιβάζουσα L
23 αὐτὰς codd.: αὑτὰς v τήν] τῆς H —26 verba καὶ τὸν ἀκρατῆ — ἀπ’ αὐτῶν sententiam turbant
24 ἡδονὴν οὕτως ὥστε . . . ἀποδέχεσθαι . . . βλαπτόμενον ooui. Diels codd.: γυναίκων (sic) Mang.
28 μερῶν] μελῶν coni. Mang.
31 κατατήκονται] ἔρωτι addendum censet Mang. πᾶσα Mang.: πάση codd.

22. p. 101 M.

23.
5 πάντων prius] πασῶν Η
9 κεφαλήν codd.: τὴν κεφαλήν v
11 ὡς addidi εἰκὸς στῆναι codd.: ἀκουσθῆναι v
14 εἰς ἀπολογίαν ΑΒΡΗ, εἰς om. L, ἀπολογίας v
17 εἰ οὕτως οὗτος Mang., οὕτως om. codd. οὗτος] fort. ὄντως, quod coni. Mang. pro οὕτως
21 φύσιν corr. Turn.: φησιν codd. μοχθηρὰν corr. Turn.: μοχθηρίαν codd.
26 διδοὺς scripsi: διδούσῃ codd.
28 Εἲρ codd.
29 ἀποκτενεῖ codd.
32 νοήσῃς scripsi νοήσειέ τις coni. Mang.): ποιήσης AP, ποιήσεις ΒΗ, ποιήσειε v

24.
3 ἰσχύσαι scripsi: ἴσχυσε codd. κομίσαι] κοσμῆσαι AP, κο(??)μί(??)σαι Β
4 μέχρτ AP
6 ὡς om. L
7 οὐ φαίνεται δὲ πᾶσιν om. H τῶ om. L
11 αὐτῶ codd.
14 πρόοιτ’ codd.: προεῖτ’ Turn.
16 ὄντως codd.: ὄντος v
17 πλημμελῆσαι BH
18 ἀποκτενεῖ codd.
19 αὐτεξουσίῳ codd.: αὐτεξουσίου D C, αὐτεξούσια Mang.
25 νικοφορεῖν (immo νικηφορεῖν) coni. Mang.

25. 18—21 D C fol. 224r τοῦ αὐτοῦ (scil. Φίλωνος) ἐκ τοῦ γ΄ τῆς νόμων ἱερῶν τὸ κύριος ὄνομα καθὸ ἄρχει καὶ ἡγεμονεύει δυναστεία κράτους αὐτεξουσίου χρώμενος· τὸ δὲ θεὸς καθὸ ἀγαθότητι καὶ χρηστότητι· θεὸς γὰρ ἀγαθός ἐστιν τοῦ αἰτίου ὄνομα.

26.
3 ἐπιλέγει ΑΡ: λέγει BH
5 καταψηφίζεται codd.: καταψηφίσεται Mang.
7 ἀποκτένει ABP
9 ἐν πᾶσι] ἔμπαλιν coni. Markland
14 αὐτοῦ ὦκ’ δὴ codd.: δὲ Mang.
15 ἀπεικάσθην P
16 μεμίσηκεν ἄνευ transp. voluit Mang.
24 τῶ θεῶ codd.: τῷ om. v
25 νομίζουσι Mang.: ὀνομάζουσι codd.
26 ὁ κσ κσ(??) (κύριος) δίκαιος L ὁ ἒν τοῦτο D: ἐν τούτω codd.
27 εὕρημα D: εὕρεμα codd. τοῦ] τὰ τοῦ H

27. 26—130,4 D C fol. 151r Φίλωνος ἐκ τοῦ γ΄ τῆς νόμων ἱερῶν ἀλληγορίας: ζητῶν τα πάντα.

28.
1 γε] δὴ D θεοῦ—πάντα add. D: om. codd. κτήματα coni. Wendl. μόνον L χάριν] ἀρχὴν D
2 τοῖς] τὶς Η ὀρθότατα] ὀρθῶς ταῦτα D 2.
3 ἀποκρίνοιτο D: ἀποκρίναιτο codd.
3 καὶ χάρις τοῦ Turn.: καὶ χάρις (om. τοῦ) D, κεχάριστο codd. ἢν — γένει om. D
4 καὶ χάρισμα D: χάρις (om. καὶ) codd.
6 καὶ addidi
9 βασιλεὺς δίκαιος om. L ἐχθρός D R
11 τῷ om. D
12 σφόδρα D λέγω add. D: om. codd.
13 δεύτερος om. D, seclusi οὖν seciusi
14 μᾶλλον ἡ D: μόνον ἀλλὰ codd. ἔπειτα D: ἐπεὶ τὰ codd.
10 τοῦ om. D καὶ τεχνίτου seclusi, καὶ τεχνίτου x003E; κυβερνήτου v ὀρθὸς D: ἀληθὴς codd.
18 προσφερέτω προφερέτω codd.

29. 9—10 DK fol. 260r Φίλωνος ἐκ τῶν γ΄ τῆς νόμων ἱερῶν ἀλληγορίας: βασιλεὺς ἐχθρὸν — εἰσηγητής. —18 DR fol. 113v Φίλωνος ἐκ τοῦ γ΄ τῆς νόμων ἱερῶν ἀλληγορίας: βασιλεὺς ἐχθρὸς—ἡγεμὼν εἰρήνης. —
18 Anton. Mel. II
1 Col. 1004 Φίλωνος: τύραννός ἐστιν ἄρyων πολέμου, βασιλεὺς ἡγεμὼν εἰρήνης.

30.
1 φησὶν Α Μώσης codd. εἰς ἐκκλησίαν om. codd.
2 ἡμῖν codd.: ὑμῖν Mang. (LXX)
6 ἱερὸς coni. Wendl.
7 τοῦ γὰρ codd.: θεοῦ γὰρ τοῦ Mang. ex LXX
9 τῆς γῆς codd.: τῆς om. v
10 τὸ codd.: τῷ v
12 Ἁβραάμ codd., corr. Mang.
13 ἀποξενοῦσθαι conl. Mang.
14 ἄν addidi
17 Ἀβραὰμ codd.
20 ἐπίπαν τῶν Α: ἐπὶ πάντων BPH, ἔτι πάντων L
22 κόσμον ABPH
23 ἄληκτον codd., corr. Mang. 27.
28 γενήματος H
29 γενήσεται x003E; (LXX) ἐννενήκοντα ΑΡ

31.
4 εἰ τύχη ABP
5 καὶ om. L θεσπισθέντα] ἐλπισθέντα coni. Mang.
6 εὐπάθεια — ἥδε in parenthesi posuit et γὰρ seclusit Wendl. τῆς ψυχῆς Mang. ἥδε om. D γὰρ οὐχ] οὐ γὰρ D
7 δραστηρίους ἐνεργεῖ DM καὶ εὐφραίνει D εὐφραίνῃ H
8 προγαννοῖ DR γὰρ] δὲ DM τοῦτο D τὰ—χαρὰ (9) om. D
9 ἀγαθόν] γαθὸν L, γαῦρόν Turn. ἐπιγίνεται—ἄλλοις (11) om. D
10 ἅπασιν BH ὑγεία codd.: ὑγιείᾳ Mang. τῆ τιμὴ codd.: τῇ om. v
11 οὐδὲν DR ᾦ] ὃ DR
17 ἀναχεῖ τε corr. Turn.: ἀναχεῖται codd.
21 ὑπήκουον BH 2.5 ὑπονητικὴ L, ὑπονοητικὴ Turn.
26 θεῶ BH 6—12 D P fol. 369v D M fol. 276v D R fol. 276v Φίλωνος ἐκ τοῦ περὶ τῶν (sic): ἡ χαρά—χαρά.

32.
6 τυχοῦσα codd.: τυχούσης Mang.
7 ἐκφοιτήσῃ Mang.: ἐκφυτήση DK, ἐμφοιτήση codd.
15 λέγειν; ἦ τοῦτο coni. Diels 16.
17 ἀμείνων—ἀνάμνησις om. H
17 ἡ ante μνήμη om. Mang.
18 μηδὲν coni. Wendl.
20 lacunam ante συνεχὲς indicavit Mang., ὡς συνεχοῦς καὶ ἀδιαστάτου coni. Creuzer 21.
22 κρατῆσαι τῶν περὶ αὐτὰς coni. Wendl.
24 βέβαιον Η κρατήσει codd.: κρατήσῃ Mang.
27 καρπὸν add. Mang.

33. 6—7 D R fol. 138r Φίλωνος ἐκ τοῦ περὶ τῶν μετονομαζομένων (sic): ἡ τυχοῦσα—γέννημα.

34.
3 Μώσης codd. μέντοι ABP: μὲν Η
4 τὸ Φσὲκ Mang.: τῶ Φασὲκ codd. τὸ ante πρότερον addidi
5 παθῶν Mang.: ποταμῶν codd.
10 ὅθεν] πόθεν coni. Markland
11 δωρήσασθαι codd.: δωρήσεσθαι v
16 ἐστιν om. L
17 πρότερον scripsi: πρὸ codd. 17.
18 ἐν σκιᾷ θεοῦ Mang.: ἐν σκιᾶ ὁ θεός codd.
18 σκιὰ θεοῦ δὲ H: σκιὰ δὲ θεοῦ ABP
19 αὕτη Turn.: αὐτὴ codd.
26 ἐνενοήσαμεν coni. Mang.
30 προπυλαίοις] καὶ πυλαίοις L
31 ἀντιλήψεται L

35.
4 prius om. L οὐρανὸν μὲν ΑΡ: μὲν om. BH
5 ἐκτὸς codd., corr. Turn.
7 μέσον codd.: μεσαίτατον v
9 ταῦτα om. L
10 δεδημιούργηται παντελοῦς B
15 γεννητὸν codd.
16 ἀγεννήτου codd. καταλαμβάνει Β
18 Μώσης codd.
21 γεννητοῖς codd.
22 ἀγεννήτω codd. ἂν addidi; διατελοῦσιν coni. Mang.
23 Μωσῆν codd. ὁ om. ΑΡ
28 Μώσεως codd. Μωσῆς codd.
30 Μώσης codd. ὥς] ὅς ΒΗ

36.
1 τὸ] τῶ Α
2 Μωσεῖ codd. ὅτε scripsi: ὅ τε codd.
3 ἐπανίστανται scripsi: ἐπανίσταται codd. τοῖς ἀκούουσιν v, τοῖς om. codd.
5 Μωσεῖ codd.
8 ὑπὸ Turn.: ἀπὸ codd.
11 εὐξώμεθα AP: εὐξόμεθα BH Μώσης codd. ἀνοίξη ὁ θεὸς AHP: ἀνοίξη ὁ θεὸς ἀνοίξη (sic) H
14 τῷ om. P
17 σφαλεῖ P
18 ἐπεὶ scripsi: ἐπὰν codd.
19 εἷς add. Mang. 22.
23 δωρούμενος H
23 Μώσης codd. καὶ om. P
26 σφαλεῖ P ἢν om. Η

37. 22—23 D C fol. 258r Φίλωνος ἐκ τοῦ γ΄ τῆς νόμων ἱερῶν ἀλληγορίας) D P foi. 360r fol. 267v D R fol. 273v D V p. 710 Mcl. Barocc. fol. 148v lo. Georgid. p.
47 Boiss. Φίλωνος: θεοῦ ἴδιον›—ἐπάγειν.

38.
1 ἐν add. Turn., om. codd.
3 ἐπεξέρχεται DP
4 ἴασίν τε καὶ ἐπανόρθωσιν D: τε καὶ ἐπανόρθωσιν om. codd.
7 οὕτω ΒΗ
9 Μώσης codd.
12 μετατέθηκε ABP, μετατέθηκεν H ὁ addidi ἡ x003E; πήξασα coni. Markland
14 καὶ — δόλῳ om. Turn. Mang.
21 ποιητικοῦ] ποιητοῦ H
22 ἀκολουθεῖ Η
23 ποδηγούμενος codd.: ποδηγετούμενος Mang.
25 οὕτω Η
26 ἕστηκε L
28 ἀκακίαν scripsi: κακίαν codd., καλά coni. Mang., καλοκἀγαθίαν coni. Wendl.

39. 2—4 ibid. τοῦ αὐτοῦ:

40.
1 ἀντίδοσιν Mang: ἀντιδοσίαν codd. φῆ AP: φησίν ΒΗ πονηρὸν καλῶ P
10 πάσχωμεν L
11 συνεργουσῶν] ἐνεργουσῶν L
18 εὐλάβειαν] εὐσεβεῖν L
19 τῇ om. H ἡδονή Η
23 τε om. L
25 καὶ τὰ] καὶ τὴν Η δ’ om. codd., add. Turn.
31 λογικῶ L

41.
4 τῷ] τὸ Α ἦτρον scripsi: ἦτορ codd., ἧπαρ v
7 λογικόν ABP οὐ γὰρ μὴ ABP: μὴ γὰρ Η 7.
8 ἐπεὶ μάχεται] ἐπιμάχετπι P
11 αὐτῷ] αὐτῇ Mang.
13 οὐ συμβαίνει v, οὐ om. codd.
14 τὸν alterum seclusi
16 ἑκατέρου H
17 ἐπιστὰς H
22 γεγωνὼς AP: γεγονὼς ΒΗ, γεγωνὸς Mang.
23 δ’] δι’ Η
27 παρῆκε τοῦ codd.: παρεῖχε τὸ Mang.
29 ἐγγινόμενον L ἦν om. P
30 τὰ] τῶν H

42.
1 τοῦ codd.: τὸ Mang.
2 τρανῆ L
4 ἀπαιδευσίαν ABP: καὶ ἀπαιδευσίαν Η
5 σαφῶς corr. Turn.: σοφῶς codd. γάμα codd.
6 ἦτα Α: η ceteri λέγῃ Wendl.: λέγει codd.
7 χρωματονιστικὸν H
8 ὑπάτην Mang.: ὑπάτην codd. τὸ διεζευγμένον PL
9 προσλαβόμενος HL2
12 χρησαμέναις H
13 κεκριμένον corr. Turn.: κεκρυμμένον codd.
14 ἰδίας] δύο coni. Mang.
15 οὗτος] οὕτως L ἡνιοχεῖται ABH
16 ὁ om. Mang.
19 ἀσάφειαν Benzelius: σαφήνειαν codd.
22 θυμικοῦ] θῡ (i. e. θεοῦ) μικροῦ Η
26 τοῦ om. codd., add. Turn.
28 ἄτρεπτος coni. Mang. συνεὶς πορεύηται Turn.
30 ὁσίας Richter

43.
1 ἀνθρωπείους codd.: ἀνθρωπίνους v
6 νέμων] νόμων Η
9 τε codd.: τοῦ Mang.
11 ἀποκρυπτούσης L
12 Μωυσῆ scripsi Μωσέως Markland): Μώσης codd. ἐκτέμνοντος Markland: ἐκτέμνων codd.; ἔχων coni. Mang.
19 ἵλεω codd. κατασκευάσῃ L
21 σωτηρίας P Μώσης codd.
24 Μώσης codd. στηθήνιον L
25 Μωσεῖ codd.
27 θεασάμενον] καθαγιασάμενον coni. Mang.; ipse conieceram θυσάμενον
30 τοῦ om. L

44.
2 κατασκευάζουσι] κατονομάζουσι coni. Mang.
6 γένημα Η θυμὸν] θυμικὸν H ἐκτέμνειν codd., corr. Mang.
11 μετριοπάθειαν Mang.: μετριοπαθῶς codd.
13 λόγον codd.: λόγου v
15 τούτου Mang.: τοῦτο codd. 111 Μώσης codd.
24 οὗτος AP: οὕτως ΒΗ ἡνιόχου τρόπον Wendl.: ἡνιόχων τρόπον ABPH, ἡνιόχων (om. τρόπον) L, ἡνιοχῶν V
27 ᾧ corr. Turn.: οἷς codd.
80 Μωσῇ codd.: Μωσέως v ὡς γὰρ scripsi: καὶ γὰρ codd., καὶ γὰρ x003E; coni. Mang.
31 οὕτως x003E;

45.
1 Μώσης codd.
7 ὁ καὶ Wendl.: καὶ ὁ codd. τὸν corr. ex τῶν P, τῶν Α
8 οὗτε δὲ ὁ codd.
9 καὶ om. P 10.
11 παραχώρησιν scripsi: παραχωρήσῃ codd.
13 ἡδονὴ codd.: ἡδονῆς v
16 σταθηρότεραι codd.: σταθερώτεραι v
17 καὶ πᾶς AP: καὶ om BH καὶ πᾶς ὁ πορευόμενος om. L
19 ταύτην Mang.: ταῦτα codd.
21 ὥς] ὧν coni. Diels
22 μέμνηται] μεμήνυκεν coni. Wendl. καὶ ὁ scripsi: ὁ καὶ codd.
24 καὶ om. L
26 τιθασσὸν codd. εἰρηναίαν scripsi: εἰρηναῖον codd. ἵλεω codd.
30 τέλειος Mang.: τελείως codd. ἀπορρυπτόμενος ABP: ἀπορριπτόμενος H Μώσης codd.

46.
2 Μώσεως codd.
5 καθαγίζει coni. Mang. οὕτω Η
11 ὅροι H
14 τε om. Turn., seclusi
16 ἰδιώσασθαι P 17.
18 ἐπιλεάνσεις ABPH: ἐπιάνσεις L, ἐπιδύσεις v, ἐπιδόσεις coni. Mang. et Usener
19 lacunam iudicavit et sic explevit Wendl. τὴν τοῦ τελείου ἀπάθειαν παραβάλλων πρὸς τὴν τοῦ
20 προκόπτοντος Mang.: προσπίπτοντος codd.
23 ἔπλυνεν LXX: πλύνειν codd., πλύνει Turn. τὴν om. AP ἀκούσιον Turn.
25 πλύνουσι codd., corr. Mang.
28 Μώσης codd.

47.
17 τὰ ἐπεντρώματα: cf. Usener Epicurea p. 280.

48.
1 παριστῶντος BH ἀπὸ τοῦ codd.: τοῦ om. v, ἐπὶ τοῦ coni. Wendl. L
2 περὶ x003E; τῶν ἄλλων . . . δυνάμεως coni. Markland
2 ἡσύχασε codd.: ἡσύχαζε γὰρ add. Mang.
4 ἧ codd.: ἐφ’ ᾖ v
6 ψυχικῶν ἀγαθῶν codd.: ἀγαθῶν ψυχικῶν V
11 ὄγκον H
13 Μωσῆς codd. τὸ μὲν ABP: μὲν τὸ H
21 διανοηθείσης Trun.
24 τὰς codd.: τῆς Mang., ἔτι αὐτοῖς
26 γοῦν scripsi: οὖν codd.
27 ἐμέτοις Diels, ἐμετικοῖς Markland: ἔτι αὐτοῖς codd., ἔτι αὐτῇ Benzelius, ἔτι σιτίοις Mang. χρησάμενοι Markland: χρησόμενοι codd.
28 τἄλλα P ἀλογεῖ P

49.
2 δαψιλέα codd., corr. Turn.
5 ᾖ om. codd. 5.
6 καὶ ἐκσπερματιεῖ σπέρμα LXX: ἐκ σπερμάτων εἰς σπέρμα codd.
11 τὸν τρόπον videtur delendum
15 ἀνάγκη Turn.
20 οἴκων Wendl.: ὀσσῶν codd., ὁδῶν vel οὐδῶν coni. Mang. πλημμελούσας ἢν ν vix sanum censet Wendl.
27 τἀς ἐπιθυμίας AP 27.
28 ἑπέσθω] ἐπέστω coni, Mang.
29 ἐν om. AP
32 ἐμφορησόμεθα P αἰθύων codd.

50.
1 ἀκράτου ἀμέτρου scripsi: ἀκράτω ἀμέτρω codd.
3 ἔγωγ’ οὑν codd. 5.
6 ἀτιθάσσων codd.
7 αἱροῦντος] αἴροντος AP
10 διορύξεις Wendl. ὀρύξεις coni. Mang.): θωρήξη codd,
12 διαστελεῖς Mang.: διαστείλεις P, διαστείλης ceteri
13 ἔστι Β
15 ἔπαγε ABPH: ἄγαγε L
21 ἀναγκαίοις χρῆσθαι . . . coni. Markland
24 οὐκ ἔστι Mang.: οὐκέτι ABP, οὐκ ἔτι H
25 γὰρ om. L
26 οὕτω H τῆ ψυχὴ ABPH: τῇ om. L

51. 17—18 D P fol. 97v DR D R ν D V p. 397 Anton. Mel. I
11 Col. 801 lo. p.
84 Boiss. Φίλωνος: τὰ μὴ—κόσμια.
24 sqq. cf. Usener Epicurea p. 281. 356.

52.
1 ἡδονή PH
2 καὶ ἐπεντρωμάτων οἷς οὐκ coni. Diels
3 κινήσεως scripsi (idem coni. Wendl.): αἰκίσεως codd.; ἀεὶ κνήσεως coni. Creuzer, ἀσκήσεως Gelenius et Bernays
4 γῆς L
6 γήινοι P γάρ add. Wendl.
8 ἀπόσπασμα Mang. „ex Ms. “: ἀπόπλασμα codd.
9 ζῶσαν] ζωῆς codd.
14 αἱ corr. καὶ codd.
15 ἐκ om. codd.
16 ὅπως] ὅταν codd.
17 ἢ οὐ. ὁρᾷς Mang.: ἢ οὐχ ὁρᾶς codd. οὐ om. Η
19 μεταρσίας codd., corr.
22 οὐ χωρήσει scripsi: οὐκ ὠνήσει codd., οὐ κενώσει v (Turn.) 23.
24 ἔστιν ἄμεινον τὰ D: ἄμεινον τὰ om. codd.
24 λαβόντα P
25 τὸν θεόν D: τὸν om. codd. μετιὼν D: μετρῶν codd. ἀθρόα D: ἀθρόον codd. καὶ ἀπιστίαν scripsi: καὶ ἀνελπιστίαν D, om. codd.

53.
23 —
25 DR fol. 220r Φίλωνος ἐκ τῆς νόμων ἱερῶν ἀλληγορίας: ἐστιν ἄμεινον—τὸν θεόν. 25—149,5 D R fol. 46r τοῦ αὐτοῦ (scil. Φίλωνος) ἐκ τοῦ γ΄ τῆς ἀπὸ τῶν ἱερῶν πάντα μετιὼν—ἄκοντος θεοῦ.

54.
1 ἀνοίας D: ἀνίας codd. δύσελπις] δυσελπιστίαν D μὲν γίνεται scripsi: μὲν D, γὰρ (om. μὲν) codd.
2 μὴ καὶ D: καὶ μὴ codd. ἐλπίζει] νομίσει D τὸν θεὸν post ἀγαθά transp. D ὀμβρίσειν D ἄπιστος] ἀπιστίαν D
4 εἰ om. P 5.
6 ἀσφάλειαν καὶ βεβαιότητα Mang.: ἀσφαλῆ καὶ βεβαιότατον codd.
12 συναριθμήσεται Mang. (LXX) εἰς] τὸ codd.
13 ἣν] ἧς D
14 ἐναρίθμιον Mang.
15 πλεονεξίας D: πλεονεξία codd. γὰρ add. D: om. codd. οὑν] γοῦν D
16 συναγέτω D ἑαυτῇ D
17 ἀποφαίνῃ D
22 ἕνεκεν codd.: ἕνεκα Mang. ἀρχῆς] ἀρεσκείας coni. Mang.; fort. ἢ ἀρχῆς ἢ ἀρεσκείας
23 ἕνεκεν φωτὸς AP
24 οὐχ εἵνεκα codd.
26 οὗτος θεῖος D

55. 13—
17 DR fol. 220r τοῦ αὐτοῦ (scil. Φίλωνος): ἐπὶ πάσης—ἀποφαίνῃ.
26 DR fol. 148r Φίλωνος. νόμος οὗτος—τιμᾶν.

56.
2 κεκιβδήλευνται coni. Mang.
3 τοῦτο διαφυλάττοντες AP: διαφυλάττοντες τοῦτο ΒΗ
4 ἐπουρανίοις scripsi: ἐπουρανίαις codd.
5 φῆ scripsi: φησί codd.
7 λεπτὸν om. codd., add. Beuzelius λευκὴν codd., corr. Turn.
9 Μώσης codd.
11 οἷα BH
12 αὐτοῦ codd.
15 γεωπόνοι scripsi: γεηπόνοι codd.
19 μήποτε] μηδέποτε Η
22 οὕτω Η
23 θεοῦ] θεῖος L ὀξυδορκέστατος P

57.
14 sqq. Orig. Sel. in Deuter. (t. X p. 373 Lomm.) . . . διὰ τοῦτο δὲ τὸ μάννα „λεπτὸν ἦν ὡσεὶ κόριον, λευκὸν ὡσεὶ πάγος ἐπὶ τῆς γῆς“, ἐπειδήπερ ὁ λόγος, οὗ σύμβολον ἢν τὸ μάννα ἐκεῖνο, λεπτόν ἐστι τῇ αὑτοῦ φύσει καὶ διῆκον διὰ πάντων πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων . . . ἦν δὲ καὶ ὡσεὶ κόριον πρὸς τὸ εἶναι λευκόν· φασὶ δὲ τὴν τοῦ κορίου φύσιν ὅλην δι’ ὅλων λόγον ἔχειν σπέρματος, ὡς μηδὲ ἐν τῷ κατακόπτεσθαι τὸ τοῦ κορίου σπέρμα ἐξαφανίζεσθαι αὐτοῦ τὴν δύναμιν, ὡς οὐκέτι δυναμένην σπείρεσθαι. τοιοῦτος δὲ δι’ ὅλου ὁ λόγος· καὶ πᾶν μόριον αὐτοῦ γεωργεῖσθαι πέφυκεν ἐν καλῇ καὶ ἀγαθῇ, τουτέστι ψυχῆς ψυχῇ?). ἔστι δὲ τό μάννα λευκόν· φῶς γὰρ ὁ λόγος καὶ λαμπρὸν καὶ κατὰ τοῦτο λευκὸν τῷ αὐτὸν συνιέντι καὶ τρεφομένῳ ὑπ’ αὐτοῦ.

58.
1 ante ᾦ lacunam indicavi
8 πήγνυται codd: πήγνυνται Mang.
16 Μώσεως codd.
17 δέδωκεν codd.: ἔδωκεν v
20 ἐλιμαγχώγνησε Η
21 ἀναγγείλῃ Mang.: ἀναγγείλωσι codd.
22 ἐπὶ] ἐν L τῶ addidi, cf. § 176
25 τὸ δ’ ἐστὶ scripsi: τόδ’ ἔστι codd. ἱέω codd.
28 αὑτοῦ codd.

59.
1 Αἴγυπτον Mang.: Αἰγύπτου codd. ἀναγγελέτω ΑΒ
2 κατ’ εἰκόνα seclusi
7 μέρος P 11.
12 εὐλογίσαι H
10 νόσον P 19.
20 ἐπιγράφων . . . δοκεῖν Mang.: ἐπιγράφω . . . τῶ δοκεῖν codd.
30 αἰσθητὸς] ἄγγελος coni. Mang.
31 με addidi
33 αὕτη Wendl.: αὐτὴ codd. γεννητόν codd.

60. 1.
2 αὐτὴν μωμησάμενος scripsi αὐτὴν μεμψάμενος coni. Wendl.): ἑαυτὸν μιμησάμενος codd.
3 τὰς ψυχῶν μήτρας Mang.: τὰ ψυχῶν μέτρα codd.
5 γεννητοῦ codd.
6 τοῦ om. ABH 8.
9 λεπτουργίαν· τῆς ἀρετῆς sic distinxit Markland: λεπτουργίαν τῆς ἀρετῆς. v
10 ἀρετὴν] σπορὰν coni. Mang.
12 υἱούς corr. Turn.: υἱός codd.
24 οἴνῳ ἢ ἔρωτι Markland: οἴνων ἔρωτι codd. 24.
25 καταμανθάνεις codd.: καταλαμβάνεις Mang.

61. 19—20 D K fol. 191r Φίλωνος ἐκ τοῦ γ΄ τῆς νόμων ἱερῶν ἀλληγορίας) D P fol. 20r D fol. 275r D V p. 715 Mel. Barocc. fol. 173r Φίλωνος: οὐκ ἄν εἴποι τις ἕτερον ἑταῖρον D R) τὸν κόλακα· νόσος γὰρ φιλίας ἡ κολακεία.

62.
1 ἀπὸ] ὑπὸ Η ἐφέσεως Η
3 τὰς] καὶ L
4 γεγονυίας ΡΗ
9 ἐστιν Η
10 εὐπρεπὲς codd., corr. Turn.
11 ἐμφορηθῇ scripsi: ἐμφορηθήσεται codd.
12 εἰργάσατο codd.: εἰργάζετο Mang.
14 οὐ et ἀλλ’ scclusit Wendl.
15 δὲ ὁ νοῦς Wendl.: διὰ νοῦ codd.
16 Μωσῆν codd.
17 ἐκ alterum om. L
21 προσβάλλει coni. Mang.
25 παριστὰς scripsi: παριστῶν codd.
26 τὸ ὁρῶν Mang.: τῶ ὁρᾶν codd.
20 ἐκλικμᾶται codd., corr. Turn.

63.
1 ἀβουλὶ codd
2 ἀναρριπήζεται ΒΗ
3 ἀπολείψειν PL
7 τῷ γὰρ ὄφει λέγεται scripsi: τὸ γὰρ ὀφείλεται codd., τί γάρ; ὀφείλεται v, ὄφει λέγεται iam coni. Mang.
13 αὐτοῦ] αὖ τούτου coni. Mang.
15 διαδώσει L τῶ ἴσον τὸ Η
17 ἄν] ὢν H
18 ὅτε Mang.: ὅτι codd.
21 ὧν] ὃν P
24 σώματος AP: τοῦ σώματος BH
25 μαχομένη seripsi: μαχομένους codd.
27 πρωτοτόκοις codd., corr. Mang.
29 ἐπτέρνηκε ABH

64.
4 τὸ addidi; καὶ τὰ πρωτοτόκια καὶ τὸ coni. Wendl.
6 πρωτότοκα codd.
9 κοινωνήσεις Mang.: κοινωνήσας codd. 13.
14 σεαυτὸν scripsi: ἑαυτὸν codd.
15 σαυτῷ scripsi: ἑαυτῶ codd.
17 ἐλευθερίαις H
18 Μωσέως codd.
20 προτέθειται L κατοικήσειεν ἐν L
21 τόπῳ] τρόπω Η
23 ἀνάξιος εἰ Maug.: ἀναξίαις codd.
28 καρπώματά μου om. L
29 διαφέρει scripsi: διαφέρουσι codd.
30 δηλοῖ scripsi: δηλοῦσιν codd.

65.
3 Μώσης codd. μέντοι αὐτὸς coni. Wendl., μὲν αὐτὸς Piels
9 οὐ δοῦλος ὁ λέγων coni. Mang.
14 τρυπᾶσθαι Mang.: τρυπάσθω codd.
15 δουλεύειν scripsi: δουλεύῃ codd.
24 αἰσθητικῶν H
27 πληγὰς addidi
30 κείρασθαι codd., corr. Turn.
33 δὴ] δὲ L, om. Turn.

66.
2 καρτερᾶς AP: καρτερῶς ΒΗ
4 ἐξαδιαφορεῖν Mang.: ἔξω διαφορεῖν codd.
6 πίμπρη om. codd. κάταιθε] κάτεσθε codd.
7 πρόσθεν codd.
8 εἰσιν codd. ἄνεισ’] ἄν codd. ἐς] εἰς codd.
9 θῶπα codd. ἀπαντλῆσαι codd.
10 ἐπιτέθεικεν coni. Wendl.
13 εἵνεκα codd.: ἕνεκα Mang.
17 τὸ ὅρκῳ βεβαιῶσαι Wendl.: τῶ ὅρκῳ βεβαιώσας codd.
20 ἢν θεοῦ τὸ coui. Wendl., Mang.
21 φίλος θεῶ BH Μώσης codd.
26 ἀποτελέσματα L
28 δὴ] δὲ L

67.
6 Eur. frg. 687 Ν2.
7 πίνουσα h. l. Philo, πίνων Euripides.

68.
5 πᾶς BH
8 δυνάμεων L πιστοῦν Mang.: πιστεύειν codd.
9 πιστῶσαι Mang.: πιστεῦσαι codd., om. Turn. αὐτοῦ codd.
10 παρεσκεύασεν Η τίς γὰρ coni. Wendl. ἰσχύσαι scripsi: ἰσχύσῃ codd.
11 ἡ ὅτι σῶμα om. L
13 μόνος (post ἑαυτοῦ) scripsi: μόνου codd.
14 βεβαιωτὴς Mang.: βεβαιότης codd. ἰσχυρότατος scripsi: εὐχάριστος codd., εἷς ἄριστος coni. Diels
15 αὐτοῦ codd.
18 καὶ αὐτοῦ Mang.: καθ’ ἑαυτοῦ codd. οὐ] οὐδὲ coni. Wendl.
19 κατὰ addidi
21 Μώσης codd.
22 ἀγεννήτου codd.
23 γεννητῷ codd.
24 αὐτοῦ codd.
27 εὐσεβές Mang.: εὐθές eodd.
28 αὐτὸ] αὐτῶ L
29 κτῆμα om. P γεννητοῦ codd.

69.
6 πεπαίδευκε] ἀπέδειξε coni. Mang. 12.
13 δ’ ἐπιστένωμεν codd.: δὲ στένωμεν Mang.
13 ἀνιαρῶς Turn.: ἀνιαροῖς codd., νεαρῶς coni. Wendl. ἀνιαραῖς καὶ πάνυ ὀδυνηραῖς coni. Diels 1.5 φαύλων coni. Mang.
18 ἐλελήθειμεν scripsi ἐληλήθαμεν —sic— Mang.): ἐληλύθειμεν ΑΒΗ, ἐληλύθημεν Ρ
22 καὶ seclusi
30 τῆς Λὼτ] καὶ Δῶτ’ L αἰθουμένης Ρ
32 ὅτι] ὅτε ΑΒΡ

70.
1 ἐκάλεσεν H
10 εὐθὺς εὐλογιστεῖται ΑΡ, εὐλογιστεῖται εὐθὺς BH, εὐλογιστεῖ τε corr. Turn. αὐτῆς AP: αὑτῆς BH
13 τέξει Η
15 ἀνίας] ἀνοίας L
18 καὶ prius seclusi τὸν codd.: τὸ Mang.
19 γεννῶντα Mang.: γεννῶσαν codd.
20 γέλωτ᾿ scripsi: γέλως codd.
21 καὶ εἶπεν v, καὶ om. codd.
25 γενήσεται codd.: γενήσεται υἱός v ἐννενήκοντα AB
26 γελῶν codd.: γελᾶν Mang.

71.
2 γεννηθέντας P
4 ὦ scripsi: οἱ codd. (in ras. A)
5 τῳ] τὸ BH
10 αἰσθήσεως Mang.: αἰσθήσεων codd.
11 φθορέως addidi
12 καὶ τῶν ὤων ἕκαστον om. AP
13 ἑαυτὰ scripsi: ἑαυτὴν codd.
16 γέ scripsi: δέ codd. ὡς] πῶς coni. Wendl.
17 τεχνεύουσι codd., corr. Turn.
27 κερῖττον P: κρείττων ceteri
28 ταῖς] τὰς H

72. 26—27 D K fol. 183r Φίλωνος ἐκ τοῦ γ΄ τῆς νόμων ἱερῶν ἀλληγορίας: ἀεὶ ἄρχειν, τὸ δὲ χεῖρον ἄρχεσθαι δεῖ.

73.
1 βόθρον] βόρβορον H, βάραθρον coni. Markland
2 πλημελῶς P
3 ἀκολούθως] ἀκωλύτως coni. Mang.
10 Μώσης codd.
13 ὃ τε scripsi: ὅτι codd., ὁ (om. ὅτι) Turn., ὅτι ὁ Mang.: ὅτι πατὴρ αὐτῶν (vel αἰσθήσεων) coni. Wendl. 14.
15 Ἐσεβεῖς codd.
16 Σιῶν ABP
17 κατέπιε Mang. (LXX): κατέπαυσε codd. Ἀρνῶν] ἀργῶν codd. ἀπώλου, λαὸς Mang. (LXX): ἀπόλωλε codd. Χαμώς] Χάμ Η 17.
18 ἀπεδόθη codd.
18 οἱ om. codd. σώζεσθε codd.
20 αἱ om. codd.
22 γέμοντα Mang.: γέμοντες codd.
23 καὶ διαίτῃ Mang.: καὶ om. codd. τέμω BPH
24 ἰατροὺς H
25 πάντας Mang.: πάντως codd.
26 γεωπόνος codd.: γεηπόνος Mang. αὐξήσω coni. Mang.
28 ἐξέφνης B
29 διέφθειρεν Η

74.
1 ἐτελεσιουργήθη scripsi: ἐτελεσιούργησεν codd.
4 ταῖς] τοῖς H
5 Μώσης codd.
6 ἐν om. L
7 κατασκευάσωμεν καὶ οἰκοδομήσωμεν Η
10 διατάσεις scripsi: διαστάσεις codd. 13.
14 ἀφ’ ἑκατέρου τῶν τε λογισμῶν Mang. (scd ἑκατέρων scripsi): ἐφ’ ἑκάτερά τε τῶν λογισμῶν codd.
15 ’Eσσεβῶν BH Σιῶν codd.
16 ὕτως] ὄντως coni. Mang.
17 τἀληθές P
19 ἀπατᾶ] ἅπαντα ΑΒΡ
21 τετύπωνται codd., corr. Turn.
24 ἀπώλου scripsi (LXX): πόλις codd.
25 ἐπιβουλὴν PH
28 οἱ addidi
30 λαλούντων corr. Turn.: λαλούμενοι ABP, λαλούμενος Η
31 γεγωνότος ΑΒΡ: γεγονότος Η λόγου Mang.: λαοῦ codd.

75.
2 Σιῶν H
4 ’Eσσεβῶν BPH 8.
9 προσἐκαυσαν L
14 ἐπεισωδίωσεν Richter
16 καὶ om. codd., add. Turn. ὀσμήν corr. Turu.: φωνήν codd.
18 συμπαραλήψεως Α
20 ὃς πῶς Wendl.: ὅπως codd., ὅπως δὲ Mang. ἔχη H
21 πρὸ ἀλληγορίας Wendl.: πρὸς ἀλληγορίαν codd., μὴ post νόμου add. Mang.
25 τὸν λόγον BH
30 τὸν θεὸν om. L γὰρ om. L
32 εἰσέθη post ἑαυτῆς transp. BH

76. 1.
2 ὡς ψυχὴ Mang.
3 εἰς τὴν] εἰς τὸν Η
4 αὐτοῦ codd.: αὑτοῦ v
5 ἐντὸς Wendl.: ἔνθεν codd., ἔνδον Mang.
6 αὐτοῦ Wendl.: αὐτῶ ABP, αὐτὸ H
11 δή AP: δέ BH
13 χρήσαιο Turn.: χρῆσαι ΑΒΡΗ, χρῆσθαι L
22 Αἰγύπτῳ coni. Mang.
23 καὶ ἀποδιδράσκει codd., καὶ om. v, seclusi
25 Συρομάστην Turn.
26 Μανδιανῖτιν FI
27 ἐκκεκριμένην θείου χοροῦ scripsi: ἐγκεκρυμμένην θείω χορῶ codd.

77.
1 θεός AP: ὁ θεός BH
2 ψυχῆς] ζωῆς L
3 ὕλης Benzelius: ὅλης codd.
5 πιστέον Β
13 αὐτὸν codd.: αὑτόν v
14 ante κἀν ἐκεῖνος lacunam indicavi ante δι’ ὧν add. τὰ Mang.
15 ἀρετὴ ΑΒ συνετάθη L
16 ὅσα ἂν εἴπῃ scripsi: ἄν ὅσα εἴποι codd. 18.
19 εὐδαιμονίσομεν H
21 τῳ] τὸ Η σε] δὲ L, om. Turn.
22 οὐχὶ σύ, ἀλλ’ ἡ γῆ scripsi: σύ, οὐχὶ ἡ γῆ codd., ἡ γῆ, οὐχὶ σὺ Benzelius (Mang.)
23 ἦν codd.: ἡ Turn., ἦν ἡ Mang.
24 ἐξ ἑαυτῆς οὖσα coni. Wendl.
26 ὃς . . . ἐξετάζεται corr. Turu.: ὡς . . . ἐξετάζεσθαι codd.

78.
10 Clem. Alez. Strom. I 334 P. ἑρμηνεύει δὲ ὁ Φίλων τὴν Ἄγαρ παροίκησιν.

79.
1 κατάρατος codd.: ἐπικατάρατος v
3 κέκληκεν H
4 δρῶντες codd., corr. Turn.
5 τῷ] τὸ Η ἀπολαύσεις ABP: ἀπολαύσει Η, ἀπολαύσῃ v
9 ἀντελλεῖ Η
10 ἄλλο τι coni. Wendl.
12 πυρὸς Mang.: πρὸς codd.
14 προσεμπρήσει Η
16 ἡ] ἢ P
17 εὕρῃ] εὗρε Η
21 εὐτελὲς H
25 ἐπιθυμητικόν L λυπεῖσθαι corr. Turn.: φοβεῖσθαι codd.
28 φάγεσαι τὸν ἄρτον σου om. codd., add. Benzelius
30 ὁ addidi

80.
12 γῆς corr. Turn.: γῆ codd. τελευτήσει L

Philo Judaeus Legum Allegoriarum Libri I-III 3

ed. Leopold Cohn