Philo Judaeus, De Fuga Et Inventione, ed. Paul Wendland, 172

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[172] ἀρχὴ μὲν οὖν ὁ σπόρος, τελευτὴ δὲ ὁ ἄμητος. ἄμεινον δ’ ἐκεῖνο ἐκδέξασθαι· πᾶσα ἀρχὴ καὶ πᾶν τέλος αὐτόματόν ἐστιν, ἴσον τῷ φύσεως, οὐχ ἡμέτερον ἔργον· οἷον ἀρχὴ τίς τοῦ μανθάνειν; ἢ δῆλον ὅτι ἡ ἐν τῷ διδασκομένῳ φύσις εὐπαράδεκτος οὖσα πρὸς τὰ κατὰ μέρος θεωρήματα;
τίς δὲ τοῦ τελειοῦσθαι; πάλιν, εἰ δεῖ μηδὲν ὑποστειλάμενον εἰπεῖν, ἡ φύσις. προκοπὰς μὲν γὰρ ἐμποιῆσαι καὶ ὁ διδάσκων ἱκανός, τὴν δ’ ἐπ’ ἄκρον τελειότητα ὁ θεὸς μόνος, ἡ ἀρίστη φύσις.

De Fuga Et Inventione. Philo Judaeus. ed. Paul Wendland. Germany. 2014.

Funding provided by European Social Fund Saxony.

Current edition First1KGreek

De Fuga Et Inventione (Greek) (Philo Judaeus. Opera quae supersunt, Volume 3. Wendland, Paul, editor. Berlin: Reimer, 1898.)

Translations (1)

On Fugitives First1KGreek (The works of Philo Judaeus, the contemporary of Josephus, volume 2. Yonge, C. D., translator. London: Henry G. Bohn, 1854.) — 172 focus

[172] And it is better to understand these things thus: every beginning and every end is spontaneous, that is to say, it is the work of nature and not of ourselves. For instance; what is the beginning of learning. It is plain that it is a nature in the person who is taught which is well calculated to receive the particular subjects of meditation submitted to him. Again what is the beginning of being made perfect? If we are to speak plainly without keeping anything back, it is nature. Therefore he who teaches is also indeed to effect improvement, but it is God alone, the most excellent nature of all, who is able to conduct one to supreme perfection.

Philo Judaeus De Fuga Et Inventione 172

ed. Paul Wendland

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