Search the Perseus Catalog for:

[1] p. 620 M. 1 Ἡ μὲν πρὸ ταύτης γραφὴ περιεῖχε τῶν θεοπέμπτων ὀνείρων τοὺς κατὰ τὸ πρῶτον εἶδος ταττομένους, ἐφ’ οὗ τὸ θεῖον ἐλέγομεν κατὰ τὴν ἰδίαν ἐπιβολὴν τὰς ἐν τοῖς ὕπνοις ἐπιπέμπειν φαντασίας. ἐν ταύτῃ δ’, ὡς ἂν οἷόν τε ᾖ, δηλώσομεν τοὺς ἐφαρμόττοντας τῷ δευτέρῳ.

[2] δεύτερον δ’ εἶδος, ἐν ᾧ ὁ ἡμέτερος νοῦς τῷ τῶν ὅλων συγκινούμενος ἐξ
ἑαυτοῦ κατέχεσθαί τε καὶ θεοφορεῖσθαι δοκεῖ, ὡς ἱκανὸς εἶναι προλαμβάνειν καὶ προγινώσκειν τι τῶν μελλόντων. ὄναρ δ’ ἐστὶ πρῶτον οἰκεῖον εἴδει τῷ σημαινομένῳ τὸ φανὲν ἐπὶ τῆς οὐρανοῦ κλίμακος τόδε·

[3] „καὶ ἐνυπνιάσθη· καὶ ἰδοὺ κλῖμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν, καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον
ἐπ’ αὐτῆς· ὁ δὲ κύριος ἐπεστήρικτο ἐπ’ αὐτῆς· καὶ εἶπεν· ἐγώ εἰμι ὁ ¹² θεὸς Ἀβραὰμ τοῦ πατρός σου καὶ ὁ θεὸς Ἰσαάκ· μὴ φοβοῦ· ἡ γῆ, ἐφ’ ἧς σὺ καθεύδεις, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου, καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς γῆς, καὶ πλατυνθήσεται ἐπὶ θάλασσαν καὶ λίβα καὶ βορρᾶν καὶ ἀνατολάς· καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι
αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου. καὶ ἰδοὺ ἐγὼ μετὰ σοῦ, διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ, ᾗ ἂν πορευθῇς· καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλίπω, ἕως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησα σοι“ (Gen. 28,12—15).

[4] p. 621 M. προκατασκευὴ δ’ ἐστὶ τῆς φαντασίας ἀναγκαία, ἣν ἀκριβώσαντες εὐμαρῶς ἴσως δυνησόμεθα καὶ τὰ
δηλούμενα ὑπὸ τῆς φαντασίας καταλαβεῖν. τίς οὖν ἡ προκατασκευή; „καὶ ἐξῆλθε“ φησίν „Ἰακὼβ ἀπὸ τοῦ φρέατος τοῦ ὅρκου καὶ ἐπορεύθη εἰς Χαρράν, καὶ ἀπήντησε τόπῳ· ἔδυ γὰρ ὁ ἥλιος· καὶ ἔλαβεν ἀπὸ τῶν λίθων τοῦ τόπου καὶ ἔθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἐκοιμήθη ἐν τῷ τόπῳ ἐκείνῳ“ (ibid. 10. 11)· κἄπειτ’ εὐθύς ἐστι τὸ ὄναρ.

[5] οὐκοῦν ἄξιον
ἐν ἀρχῇ ταυτὶ τρία διαπορῆσαι· ἓν μὲν τί τὸ τοῦ ὅρκου φρέαρ καὶ διὰ τί οὕτως ὠνομάσθη, δεύτερον δὲ τίς ἡ Χαρρὰν καὶ διὰ τί ἀπὸ τοῦ λεχθέντος φρέατος ἐξελθὼν εἰς Χαρρὰν ἔρχεται εὐθύς, τρίτον τίς ὁ τόπος καὶ διὰ τί, ὅταν γένηται κατ’ αὐτόν, ὁ μὲν ἥλιος δύεται, αὐτὸς δὲ κοιμᾶται.

[6] 2 Σκοπῶμεν οὖν αὐτίκα τὸ πρῶτον. ἐμοὶ τοίνυν δοκεῖ σύμβολον εἶναι τὸ φρέαρ ἐπιστήμης· οὐ γάρ ἐστιν ἐπιπόλαιος αὐτῆς ἡ φύσις, ³⁴ ἀλλὰ πάνυ βαθεῖα· οὐδ’ ἐν φανερῷ πρόκειται, ἀλλ’ ἐν ἀφανεῖ που κρύπτεσθαι φιλεῖ· οὐδὲ ῥᾳδίως, ἀλλὰ μετὰ πολλῶν πόνων καὶ μόλις ἀνευρίσκεται. καὶ ταῦτ’ οὐ μόνον ἐπὶ τῶν μεγάλα καὶ ἀμύθητα ὅσα θεωρήματα ἐχουσῶν, ἀλλὰ καὶ ἐπὶ τῶν εὐτελεστάτων θεωρεῖται.

[7] ἣν γοῦν ἂν ἐθέλῃς ἑλοῦ τῶν τεχνῶν, μή μοι τὴν ἀρίστην, ἀλλὰ τὴν πασῶν
ἀφανεστάτην, ἣν ἐλεύθερος μὲν ἴσως οὐδεὶς ἐν πόλει τραφεὶς ἑκὼν ἐπιτηδεύσειεν ἄν, ἐν ἀγρῷ δὲ μόλις ἄκων οἰκέτης δυσκόλῳ καὶ δυστρόπῳ παλαίων δεσπότῃ βιαζομένῳ πολλὰ δρᾶν τῶν ἀβουλήτων.

[8] εὑρεθήσεται γὰρ οὐχ ἁπλοῦν, ἀλλὰ ποικίλον τὸ πρᾶγμα, οὐ θήρᾳ ληπτόν, δυσεύρετον, δυσπεριγένητον, ἐχθρὸν μὲν ὄκνῳ καὶ ἀμελείᾳ καὶ ῥᾳθυμίᾳ, σπουδῆς
δὲ καὶ φιλοτιμίας ἱδρώτων τε καὶ φροντίδων μεστόν. οὗ χάριν οὐδ’ ὕδωρ ἐν τῷ φρέατι τούτῳ φασὶν οἱ ὀρύττοντες εὑρεῖν (Gen. 26,32), ἐπειδὴ τὰ τέλη τῶν ἐπιστημῶν οὐ δυσεύρετα μόνον, ἀλλὰ καὶ ἀνεύρετα παντελῶς εἶναι συμβέβηκε.

[9] γραμματικώτερος δὲ διὰ τοῦτο καὶ γεωμετρικώτερος ἕτερος ἑτέρου γίνεται τῷ τὰς ἐπιτάσεις καὶ παραυξήσεις ἀμήχανον
εἶναι ὅροις περιγραφῆναι· πλείω γὰρ ἀεὶ τῶν εἰς μάθησιν ἡκόντων τὰ ἀπολειπόμενα ἐκδέχεται καὶ ἐφεδρεύει, ὡς καὶ τὸν ἅπτεσθαι περάτων ἐπιστήμης ὑπολαμβανόμενον ἡμιτελῆ παρ’ ἑτέρῳ κριτῇ νομίζεσθαι, παρὰ δὲ ἀληθείᾳ δικαζούσῃ καὶ ἄρτι ἄρχεσθαι δοκεῖν.

[10] „βραχὺς μὲν γὰρ ὁ βίος,“ ἔφη τις, „ἡ δὲ τέχνη μακρά,“ ἧς ἄριστα καταλαμβάνει τὸ μέγεθος
⁵⁶ ὁ ἀψευδῶς ἐμβαθύνων αὐτῇ καὶ ὥσπερ φρέαρ p. 622 M. αὐτὴν ὀρύττων. διὸ καὶ τελευτῶντά τινα πολιὸν ἤδη καὶ ὑπέργηρων λόγος ἔχει δακρύειν, οὐ δι’ ἀνανδρίαν φόβῳ θανάτου, ἀλλὰ διὰ παιδείας ἵμερον ὡς νῦν πρῶτον εἰς αὐτὴν εἰσιόντα, ὅτε πανύστατ’ ἔξεισιν.

[11] ἀνθεῖ γὰρ ἡ ψυχὴ πρὸς ἐπιστήμην,
ὁπότε αἱ τοῦ σώματος ἀκμαὶ χρόνου μήκει μαραίνονται. πρὶν οὖν ἡβῆσαι καὶ ἐννεάσαι τῇ τῶν πραγμάτων ἀκριβεστέρᾳ καταλήψει, χαλεπὸν ὑποσκελισθῆναι. τὸ δὲ πάθος τοῦτο κοινὸν ἁπάντων ἐστὶ τῶν φιλομαθῶν, οἷς νέα ἐπὶ παλαιοῖς ἀνίσχει καὶ ἀναλάμπει θεωρήματα, πολλὰ μὲν καὶ τῆς ψυχῆς, ὁπότε μὴ στεῖρα καὶ ἄγονος εἴη, τικτούσης,
πολλὰ δὲ καὶ τῆς φύσεως ἀτεκμάρτως ἐκ ταὐτομάτου προφαινούσης τοῖς διάνοιαν ὀξυδορκοῦσι. τὸ μὲν οὖν ἐπιστήμης φρέαρ ὅρον καὶ τελευτὴν οὐκ ἔχον τοιοῦτον ἀπεδείχθη.

[12] διὰ τί δὲ ὅρκος ὠνομάσθη (Gen. 26,33), λεκτέον· τὰ ἐνδοιαζόμενα τῶν πραγμάτων ὅρκῳ διακρίνεται καὶ τὰ ἀβέβαια βεβαιοῦται καὶ τὰ ἄπιστα λαμβάνει πίστιν· ἐξ ὧν ἐκεῖνο συνάγεται,
ὅτι περὶ οὐδενὸς ἄν τις οὕτως βεβαιώσαιτο, ὡς περὶ τοῦ τὸ σοφίας γένος ἀπερίγραφον καὶ ἀτελεύτητον εἶναι.

[13] καλὸν μὲν οὖν καὶ ἀνωμότῳ διεξιόντι περὶ τούτων συνεπιγράφεσθαι· ὁ δὲ μὴ λίαν εἰς συναίνεσιν εὐχερὴς ἐνωμότῳ γενομένῳ συναινείτω. μηδεὶς δὲ ὀμνύναι τὸν τοιοῦτον ὅρκον ⁷⁸ ἀναδυέσθω σαφῶς εἰδώς, ὅτι ἐν εὐόρκων γραφήσεται στήλαις.

[14] 3 ἅλις μὲν δὴ τούτων. ἑπόμενον δ’ ἂν εἴη σκέψασθαι, διὰ τί τεττάρων ὀρυττομένων φρεάτων ὑπὸ τῶν ἀμφὶ τὸν Ἀβραὰμ καὶ Ἰσαὰκ (Gen. 21, 25. 26,19—23) τὸ τέταρτον καὶ τελευταῖον „ὅρκος“ προσερρήθη.

[15] μήποτ’ οὖν δι’ ὑπονοιῶν ἐκεῖνο βούλεται παραστῆσαι, ὅτι κἀν τῷ παντὶ τεττάρων
ὄντων, ἐξ ὧν συνέστηκεν ὅδε ὁ κόσμος, καὶ ἐν ἡμῖν αὐτοῖς ἰσαρίθμων, ἐξ ὧν διαπλασθέντες εἰς ἀνθρωπόμορφον εἶδος ἐτυπώθημεν, τὰ μὲν [[οὖν]ὗν] τρία πέφυκεν ἀμηγέπῃ καταλαμβάνεσθαι, τὸ δὲ τέταρτον ἀκατάληπτον πᾶσι τοῖς κριταῖς ἐστιν.

[16] ἐν μὲν οὖν τῷ κόσμῳ γῆν καὶ ὕδωρ καὶ ἀέρα καὶ οὐρανὸν τέτταρα τὰ πάντα εἶναι συμβέβηκεν· ὧν τὰ μὲν ἄλλα κἂν
δυσευρέτου, ἀλλ’ οὐκ εἰσάπαν ἀνευρέτου μοίρας ἠξίωται.

[17] καὶ γὰρ γῆν, ὅτι ἐστὶ σῶμα βαρὺ καὶ ἀδιάλυτον καὶ στερέμνιον καὶ τεμνόμενον εἰς ὄρη καὶ πεδιάδας χώρας καὶ ποταμοῖς καὶ θαλάττῃ διαιρούμενον, ὡς τὰ μὲν νησιάζειν, τὰ δὲ ἠπειροῦσθαι, καὶ ὅτι τὸ μὲν αὐτῆς λεπτόγεων, τὸ δὲ βαθύγειον, καὶ τὸ μὲν τραχὺ καὶ στρυφνὸν καὶ λιθῶδες καὶ εἰσάπαν
ἄγονον, τὸ δὲ λεῖον καὶ μαλακὸν καὶ γονιμώτατον, p. 623 M. καὶ μυρία πρὸς τούτοις ἕτερα καταλαμβάνομεν·

[18] καὶ πάλιν ὕδωρ ὅτι πολλά τε τῶν εἰρημένων ἔχει κοινὰ πρὸς γῆν καὶ ἐξαίρετα ἕτερα· τὸ μὲν γὰρ αὐτοῦ γλυκύ, τὸ δ’ ἁλμυρόν, τὸ δ’ ἄλλαις διακεκριμένον ἰδέαις· καὶ τὸ μὲν πότιμον, τὸ δ’ οὐ πότιμον—καὶ ἑκάτερον οὐ πᾶσιν, ἀλλ’ οἷς θάτερον, οὐ τὸ
ἕτερον, καὶ οἷς μὴ θάτερον, πάντως τὸ ἕτερον —, καὶ τὸ μὲν φύσει ψυχρόν, τὸ δὲ φύσει θερμόν —

[19] εἰσὶ γὰρ μυρίαι πολλαχόθι πηγαὶ ζέον ὕδωρ ἐκδιδοῦσαι, οὐ κατὰ γῆν μόνον ἀλλὰ καὶ κατὰ θάλατταν· ἤδη γοῦν ἐφάνησαν φλέβες ἀνομβροῦσαι ζέον ὕδωρ ἐν μέσοις πελάγεσιν, ἃς ἡ ⁹ τοσαύτη τῶν ἐν κύκλῳ πελαγῶν ἀνάχυσις ἐξ αἰῶνος ἐπικλύζουσα οὐκ ἴσχυσε σβέσαι, ἀλλ’ οὐδ’ ἐπὶ ποσὸν ἀνεῖναι —·

[20] καὶ πάλιν ὅτι ὁ ἀὴρ ἔχει φύσιν εἴκουσαν ἀντιπεριιστάμενος τοῖς σώμασιν, ὄργανον ὢν ζωῆς, ἀναπνοῆς, ὁράσεως, ἀκοῆς, τῶν ἄλλων αἰσθήσεων, πυκνότητας καὶ μανότητας
κινήσεις τε καὶ ἠρεμίας ἐνδεχόμενος, τροπὰς καὶ μεταβολὰς παντοίας τρεπόμενός τε καὶ μεταβάλλων, χειμῶνας καὶ θέρη γεννῶν καὶ τὰς μετοπωρινὰς καὶ ἐαρινὰς ὥρας, ἐξ ὧν ὁ ἐνιαυτοῦ κύκλος πέφυκε περατοῦσθαι.

[21] 4 τούτων μὲν δὴ πάντων αἰσθανόμεθα, ὁ δ’ οὐρανὸς ἀκατάληπτον ἔχει τὴν φύσιν, οὐδὲν ἑαυτοῦ σαφὲς γνώρισμα πρὸς ἡμᾶς ἀποστείλας.
τί γὰρ ἂν εἴποιμεν; ὅτι πεπηγώς ἐστι κρύσταλλος, ὡς ἠξίωσάν τινες; ἢ ὅτι πῦρ τὸ καθαρώτατον; ἢ ὅτι πέμπτον κυκλοφορικὸν σῶμα, μηδενὸς τῶν τεττάρων στοιχείων μετέχον; τί δ’; ἡ ἀπλανὴς καὶ ἐξωτάτω σφαῖρα πρὸς τὸ ἄνω βάθος ἔχει ἢ αὐτὸ μόνον ἐστὶν ἐπιφάνεια βάθους ἐρήμη, τοῖς ἐπιπέδοις σχήμασιν ἐοικυῖα; τί δ’;

[22] οἱ ἀστέρες πότερον γῆς εἰσιν
ὄγκοι πυρὸς πλήρεις — ἄγκεα γὰρ καὶ νάπας καὶ μύδρους διαπύρους εἶπον αὐτοὺς εἶναί τινες, αὐτοὶ δεσμωτηρίου καὶ μύλωνος, ἐν οἷς τὰ τοιαῦτά ἐστιν ἐπὶ τιμωρίᾳ τῶν ἀσεβῶν, ὄντες ἐπάξιοι — ἢ συνεχὴς καί, ὡς εἶπέ τις, πυκνὴ ἁρμονία, πιλήματα ἀδιάλυτα αἰθέρος; ἔμψυχοι δὲ καὶ νοεροὶ ἢ νοῦ καὶ ψυχῆς ἀμέτοχοι; προαιρετικὰς δὲ ἢ κατηναγκασμένας
αὐτὸ μόνον κινήσεις ἔχοντες; τί δέ;

[23] σελήνη πότερον γνήσιον ἢ νόθον ἐπιφέρεται φέγγος ἡλιακαῖς ἐπιλαμπόμενον ἀκτῖσιν ἢ καθ’ αὑτὸ μὲν ἰδίᾳ τούτων οὐδέτερον, p. 624 M. τὸ δ’ ἐξ ἀμφοῖν ὡς ἂν ἐξ οἰκείου καὶ ἀλλοτρίου πυρὸς κρᾶμα; πάντα γὰρ ταῦτα καὶ τὰ τοιαῦτα τοῦ ἀρίστου τε καὶ τετάρτου τῶν ἐν κόσμῳ σώματος ὄντα, οὐρανοῦ, ἄδηλα καὶ
ἀκατάληπτα, στοχασμοῖς καὶ εἰκασίαις, οὐ παγίῳ λόγῳ τῆς ἀληθείας, ¹⁰¹¹ ἐφορμοῦντα·

[24] ὥστε κἂν ὀμόσαι τινὰ θαρρήσαντα, ὅτι θνητὸς οὐδεὶς πώποτε ἰσχύσει τούτων ἐναργῶς καταλαβεῖν οὐδέν. ὅρκος διὰ τοῦτ’ ὠνομάσθη τὸ τέταρτον καὶ ξηρὸν φρέαρ, ἡ τοῦ τετάρτου τῶν ἐν τῷ κόσμῳ ζήτησις

[25] ἀτελεύτητος καὶ πάντῃ δυσεύρετος, οὐρανοῦ. 5 ἴδωμεν δέ, ὃν τρόπον καὶ τὸ ἐν ἡμῖν αὐτοῖς τέταρτον διαφερόντως καὶ κατ’ ἐξαίρετον λόγον
ἀκατάληπτον εἶναι πέφυκεν. οὐκοῦν τέτταρα τὰ ἀνωτάτω τῶν περὶ ἡμᾶς ἐστι, σῶμα, αἴσθησις, λόγος, νοῦς· τούτων μὲν δὴ τὰ τρία οὐ κατὰ πάσας ἄδηλα τὰς ἰδέας ἐστίν, ἀλλ’ ἔχει τινὰ δείγματα ἐν ἑαυτοῖς τοῦ καταλαμβάνεσθαι.

[26] τί δ’ ἔσθ’ ὅ φημι; ὅτι τὸ σῶμα καὶ τριχῇ διαστατὸν καὶ ἑξαχῇ κινητόν, ἴσμεν, διαστάσεις μὲν τρεῖς ἔχον, μῆκος, βάθος, πλάτος,
κινήσεις δὲ τὰς διπλασίας ἕξ, τὴν ἄνω, τὴν κάτω, τὴν ἐπὶ δεξιά, τὴν ἐπὶ εὐώνυμα, τὴν πρόσω, τὴν εἰς τὸ κατόπιν· ἀλλὰ καὶ ὅτι ψυχῆς ἐστιν ἀγγεῖον, οὐκ ἀγνοοῦμεν· ἀλλὰ καὶ ὅτι ἡβᾷ, φθίνει, γηράσκει, τελευτᾷ, διαλύεται,

[27] σαφῶς ἴσμεν. καὶ πρὸς αἴσθησιν μέντοι γε οὐ παντάπασιν ἀμβλεῖς καὶ πηροὶ γεγόναμεν, ἀλλ’ ἔχομεν εἰπεῖν, ὅτι καὶ πενταχῇ σχίζεται
καὶ ὄργανα ἑκάστης ἐστὶν ὑπὸ φύσεως δημιουργηθέντα οἰκεῖα, ὁράσεως μὲν ὀφθαλμοί, ἀκοῆς δὲ ὦτα, ῥῖνες δὲ ὀσφρήσεως καὶ τῶν ἄλλων τὰ οἷς ἐναρμόζεται, καὶ ὅτι ἄγγελοι διανοίας εἰσὶ διαγγέλλουσαι χρώματα, σχήματα, φωνάς, ἀτμῶν καὶ χυλῶν ἰδιότητας, συνόλως σώματα καὶ ὅσαι ποιότητες ἐν τούτοις, καὶ ὅτι δορυφόροι ψυχῆς εἰσιν, ὅσα ἂν ἴδωσιν ἢ
ἀκούσωσι δηλοῦσαι κἂν εἴ τι βλαβερὸν ἔξωθεν ἐπίοι προορώμεναί τε καὶ φυλαττόμεναι, ὡς μὴ λάθρᾳ παρεισρευὲν αἴτιον ζημίας ἀνηκέστου τῇ

[28] δεσποίνῃ γένηται. καὶ φωνὴ δ’ οὐκ εἰσάπαν ἀποδιδράσκει τὴν ἡμετέραν κρίσιν, ἀλλ’ ἴσμεν ὅτι ἡ μὲν ὀξεῖα, ἡ δὲ βαρεῖα, καὶ ἡ μὲν ἐμμελὴς καὶ ἐναρμόνιος, ἡ δὲ ἀπῳδὸς καὶ λίαν ἀνάρμοστος, καὶ πάλιν ἡ μὲν
¹² μείζων, ἡ δὲ ἐλάττων· διαφέρουσι καὶ ἄλλοις μυρίοις, γένεσι, χρώμασι, διαστήμασι, συνημμέναις τάσεσι καὶ διεζευγμέναις, ταῖς διὰ τεττάρων, ταῖς διὰ πέντε, ταῖς διὰ πασῶν συμφωνίαις.

[29] καὶ μὲν δὲ καὶ τῆς ἐνάρθρου φωνῆς, ἣν μόνος ἐκ πάντων ζῴων ἔλαχεν ἄνθρωπος, ἔστιν ἃ γνωρίζομεν·
οἷον ὅτι ἀπὸ διανοίας ἀναπέμπεται, ὅτι ἐν τῷ στόματι ἀρθροῦται, ὅτι ἡ γλῶσσα πλήττουσα τῇ τῆς φωνῆς τάσει τὸ ἔναρθρον ἐνσφραγίζεται καὶ λόγον, ἀλλ’ οὐ ψιλὴν p. 625 M. αὐτὸ μόνον φωνὴν ἀργὴν καὶ ἀδιατύπωτον ἦχον ἀπεργάζεται, ὅτι κήρυκος ἢ ἑρμηνέως ἔχει τάξιν πρὸς τὸν ὑποβάλλοντα νοῦν.

[30] 6 ἆρ’ οὖν καὶ τὸ τέταρτον τῶν ἐν ἡμῖν αὐτοῖς,
ὁ ἡγεμὼν νοῦς, καταληπτός ἐστιν; οὐ δήπου. τί γὰρ αὐτὸν οἰόμεθα κατὰ τὴν οὐσίαν εἶναι; πνεῦμα ἢ αἷμα ἢ σῶμα συνόλως — ἀλλ’ οὐ σῶμα, ἀσώματον δὲ λεκτέον — ἢ πέρας ἢ εἶδος ἢ ἀριθμὸν ἢ ἐνδελέχειαν ἢ ἁρμονίαν ἢ τί τῶν ὄντων;

[31] γεννώμενον δ’ εὐθὺς ἢ ἔξωθεν εἰσκρίνεται ἢ ὑπὸ τοῦ περιέχοντος ἀέρος ἡ ἔνθερμος ἐν ἡμῖν φύσις οἷα
σίδηρος ἐν χαλκέως πεπυρωμένος ὕδατι ψυχρῷ πρὸς τὸ κραταιότατον στομοῦται; διότι καὶ παρὰ τὴν ψῦξιν ὠνομάσθαι ψυχὴ δοκεῖ. τί δέ; τελευτώντων σβέννυται καὶ συμφθείρεται τοῖς σώμασιν ἢ πλεῖστον ἐπιβιοῖ χρόνον ἢ κατὰ τὸ παντελὲς ἄφθαρτόν ἐστι;

[32] ποῦ δ’ ἐμπεφώλευκεν ὁ νοῦς αὐτῷ; ἆρα οἶκον κεκλήρωται; οἱ μὲν γὰρ τὴν ἀκρόπολιν ἐν ἡμῖν
ἀνιέρωσαν αὐτῷ κεφαλήν, περὶ ἣν καὶ αἱ αἰσθήσεις λοχῶσιν, εἰκὸς εἶναι νομίσαντες ἐγγὺς οἷα μεγάλου βασιλέως ἐφεδρεύειν τοὺς δορυφόρους· οἱ δ’ ὑπὸ καρδίας αὐτὸν ἀγαλματοφορεῖσθαι διανοηθέντες γνωσιμαχοῦσιν. ¹³¹⁴ ἀεὶ δὴ τὸ τέταρτον ἀκατάληπτον,

[33] οὐρανὸς μὲν ἐν κόσμῳ παρὰ τὴν ἀέρος καὶ γῆς καὶ ὕδατος φύσιν, νοῦς δὲ ἐν ἀνθρώπῳ παρὰ σῶμα καὶ αἴσθησιν καὶ τὸν ἑρμηνέα λόγον. μήποτε μέντοι καὶ τὸ τέταρτον ἔτος „ἅγιον καὶ αἰνετὸν“ ταύτης ἕνεκα τῆς αἰτίας ἐν ταῖς ἱεραῖς ἀναγραφαῖς δηλοῦται (Lev. 19,24)·

[34] τὸ γὰρ ἐν τοῖς γεγονόσιν ἅγιον οὐρανὸς μέν
ἐστιν ἐν κόσμῳ, καθ’ ὃν αἱ ἄφθαρτοι καὶ μακραίωνες φύσεις περιπολοῦσιν, ἐν ἀνθρώπῳ δὲ νοῦς, ἀπόσπασμα θεῖον ὤν, καὶ μάλιστα κατὰ Μωυσέα λέγοντα· „ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν“ (Gen. 2, 7).

[35] καὶ ἑκάτερον δὲ αἰνετὸν οὐκ ἀπὸ σκοποῦ μοι δοκεῖ προσειρῆσθαι· τὰ γὰρ δυνάμενα τοὺς
ἐπαίνους καὶ ὕμνους καὶ εὐδαιμονισμοὺς ἐκτραγῳδεῖν τοῦ γεννήσαντος πατρὸς ταῦτ’ ἐστίν, οὐρανός τε καὶ νοῦς. ἄνθρωπος μὲν γὰρ ἐξαιρέτου παρὰ τὰ ἄλλα ζῷα γέρως ἔλαχε, θεραπεύειν τὸ ὄν, ὁ δὲ οὐρανὸς ἀεὶ μελῳδεῖ, κατὰ τὰς κινήσεις τῶν ἐν ἑαυτῷ τὴν πάμμουσον ἁρμονίαν ἀποτελῶν·

[36] ἧς εἰ συνέβαινε τὴν ἠχὴν εἰς τὰς ἡμετέρας φθάνειν ἀκοάς,
ἔρωτες ἂν ἀκάθεκτοι καὶ λελυττηκότες ἵμεροι καὶ ἄπαυστοι καὶ μανιώδεις p. 626 M. ἐγίνοντο οἶστροι, ὡς καὶ τῶν ἀναγκαίων ἀπέχεσθαι τρεφομένους μηκέθ’ ὡς θνητοὶ σιτίοις καὶ ποτοῖς διὰ φάρυγγος, ἀλλ’ ὡς οἱ μέλλοντες ἀπαθανατίζεσθαι δι’ ὤτων μουσικῆς τελείας ἐνθέοις ᾠδαῖς· ὧν ἀκροατὴν Μωυσῆν ἀσώματον γενόμενον λόγος ἔχει τεσσαράκοντα ἡμέρας καὶ τὰς
ἴσας νύκτας μήτε ἄρτου μήτε ὕδατος ψαῦσαι τὸ παράπαν (Exod. 24,18).

[37] 7 ὁ τοίνυν οὐρανός, τὸ μουσικῆς ἀρχέτυπον ὄργανον, ἄκρως ἡρμόσθαι δοκεῖ δι’ οὐδὲν ἕτερον ἢ ἵνα οἱ ἐπὶ τιμῇ τοῦ τῶν ὅλων πατρὸς ᾀδόμενοι ¹⁵¹⁶ ὕμνοι μουσικῶς ἐπιψάλλωνται. καὶ τὴν ἀρετὴν μέντοι Λείαν ἀκούομεν ἐπὶ τῆς τοῦ τετάρτου γενέσεως υἱοῦ μηκέτι τίκτειν δυναμένην, ἀλλ’ ἐπέχουσαν ἢ ἐπεχομένην τὰς γονάς· εὕρισκε γάρ, οἶμαι, πᾶσαν τὴν γένεσιν ἐξ αὐτῆς ξηράν τε καὶ στεῖραν, ἡνίκα Ἰούδαν, τὴν ἐξομολόγησιν, τὸν
τέλειον καρπόν, ἤνθησε.

[38] διαφέρει δ’ οὐδὲν τὸ λέγειν "ἵστασθαι τίκτουσαν” (Gen. 29, 35) τοῦ μὴ εὑρίσκειν ἐν τῷ τετάρτῳ φρέατι τοὺς παῖδας Ἰσαὰκ ὕδωρ (Gen. 26,32), ἐπειδήπερ ἐξ ἑκατέρου τῶν συμβόλων ἐμφαίνεται τὸ πάντα διψῆν θεοῦ, παρ’ ὃν αἱ γενέσεις καὶ τροφαὶ τοῖς γεγονόσιν ἄρδονται.

[39] μικροπολῖται μὲν οὖν τινες ἴσως ὑπολήψονται περὶ φρεάτων
διορυχῆς τὸν τοσοῦτον εἶναι λόγον τῷ νομοθέτῃ, οἱ δὲ δὴ μείζονι ἐγγραφέντες πατρίδι, τῷδε τῷ κόσμῳ, τελειοτέρων φρονημάτων ὄντες, εἴσονται σαφῶς, ὅτι περὶ τεττάρων ἐστίν, οὐ φρεάτων, ἀλλὰ τῶν τοῦ παντὸς μερῶν ἡ ζήτησις τοῖς ὁρατικοῖς καὶ φιλοθεάμοσι, γῆς, ὕδατος, ἀέρος, οὐρανοῦ.

[40] ὧν ἕκαστον ἐπινοίαις εἰς ἄκρον πεποιημέναις διεξελθόντες
ἐν μὲν τοῖς τρισὶν εὗρόν τινα καταληπτά — διὸ καὶ τρία ὀνόματα ἐπεφήμισαν τοῖς εὑρεθεῖσιν, ἀδικίαν, ἔχθραν, εὐρυχωρίαν (Gen. 26, 20. 21. 22) —, ἐν δὲ τῷ τετάρτῳ τὸ παράπαν οὐδέν, οὐρανῷ, καθάπερ ὀλίγῳ πρότερον ἐδηλώσαμεν· τὸ γὰρ τέταρτον φρέαρ ἄνυδρον καὶ ξηρὸν εὑρίσκεται καὶ ὅρκος διὰ τὴν εἰρημένην αἰτίαν προσαγορεύεται.

[41] 8 Τὰ δὲ ἑπόμενα ζητήσωμεν ἐρευνῶντες, τίς ἡ Χαρρὰν καὶ διὰ τί ὁ ἀπὸ τοῦ φρέατος ἐξελθὼν εἰς αὐτὴν ἔρχεται (Gen. 28,10). ἔστι τοίνυν, ὡς ἔμοιγε φαίνεται, Χαρρὰν μητρόπολίς τις αἰσθήσεων. ἑρμηνεύεται γὰρ τοτὲ μὲν ὀρυκτή, τοτὲ δὲ τρῶγλαι, δι’ ἀμφοτέρων τῶν ὀνομάτων ἑνὸς δηλουμένου πράγματος.

[42] τὸ γὰρ σῶμα ἡμῶν εἰς τὰ τῶν
αἰσθήσεων ὄργανα τρόπον τινὰ ἐξορώρυκται, καὶ γέγονεν ἕκαστον τῶν ¹⁷ ὀργάνων ἑκάστης ὀπή τις αἰσθήσεως, ἐν ᾗ πέφυκε φωλεύειν. p. 627 M. ὅταν οὖν τις ἀπὸ τοῦ φρέατος, ὃ καλεῖται ὅρκος, ὥσπερ ἀπὸ λιμένος ἐξαναχθῇ, παραγίνεται εὐθὺς εἰς Χαρρὰν ἀναγκαίως· τὸν γὰρ ἀποδημίαν στελλόμενον ἀπὸ τοῦ ἀρίστου καὶ ἀπειρομεγέθους ἐπιστήμης χωρίου κατ’ ἀναγκαῖον αἰσθήσεις ἄνευ ξεναγῶν ὑποδέχονται.

[43] κινεῖται γὰρ ἡμῶν ἡ
ψυχὴ πολλάκις μὲν ἐφ’ ἑαυτῆς, ὅλον τὸν σωματικὸν ὄγκον ἐκδῦσα καὶ τὸν τῶν αἰσθήσεων ὄχλον ἀποδρᾶσα, πολλάκις δὲ καὶ ταῦτα ἐπαμπισχομένη. τὴν μὲν οὖν γυμνὴν κίνησιν αὐτῆς τὰ νοήσει μόνῃ καταληπτὰ ἔλαχε, τὴν δὲ μετὰ σώματος τὰ αἰσθητά.

[44] εἴ τις οὖν ὁμιλεῖν εἰσάπαν ἀδυνατεῖ διανοίᾳ μόνῃ, δευτέραν καταφυγὴν αἴσθησιν εὑρίσκεται, καὶ
ὅστις ἂν σφαλῇ τῶν νοητῶν, αὐτίκα πρὸς τὰ αἰσθητὰ κατασύρεται· δεύτερος γὰρ ἀεὶ πλοῦς ὁ πρὸς αἴσθησιν τοῖς μὴ δυνηθεῖσι πρὸς τὸν ἡγεμόνα νοῦν εὐπλοῆσαι.

[45] καλὸν δὲ κἀν τούτῳ γενομένους μὴ καταγηράσαι καὶ διαιωνίσαι, ἀλλ’ ὡς ἐν ξένῃ διατρίβοντας παροίκων τρόπον ἀεὶ μετανάστασιν ζητεῖν καὶ ἐπάνοδον εἰς τὴν πατρῴαν γῆν. Λάβαν
μὲν γὰρ οὐκ εἶδος, οὐ γένος, οὐκ ἰδέαν, οὐκ ἐννόημα, οὐκ ἄλλο τῶν νοήσει μόνῃ καταλαμβανομένων οὐδὲν ἁπλῶς εἰδώς, ἠρτημένος δὲ τῶν ἐμφανῶν, ἅπερ εἰς ὄψεις καὶ ἀκοὰς καὶ τὰς συγγενεῖς δυνάμεις ἔρχεται, πατρίδος ἠξίωται Χαρράν, ἣν ὡς ξένην ὁ φιλάρετος Ἰακὼβ πρὸς ὀλίγον οἰκεῖ χρόνον, τῆς οἴκαδε ἐπανόδου διαμεμνημένος.

[46] φησὶ γοῦν ἡ μήτηρ,
ἡ ὑπομονή, Ῥεβέκκα πρὸς αὐτόν· „ἀναστὰς ἀπόδραθι πρὸς Λάβαν τὸν ἀδελφόν μου εἰς Χαρράν, καὶ οἴκησον μετ’ αὐτοῦ ἡμέρας τινάς“ (Gen. 27, 43. 44). ἆρα οὖν κατανοεῖς, ὅτι οὐχ ὑπομένει ὁ ἀσκητὴς ἐν τῇ χώρᾳ τῶν αἰσθήσεων καταβιῶναι, ἀλλ’ ἡμέρας ὀλίγας καὶ βραχύν τινα ¹⁸¹⁹ χρόνον διὰ τὰς τοῦ συνδέτου σώματος ἀνάγκας, ὁ δὲ μακρὸς αἰὼν αὐτῷ καὶ βίος ἐν τῇ νοητῇ πόλει ταμιεύεται;

[47] 9 παρό μοι δοκεῖ καὶ ὁ πάππος αὐτοῦ τῆς ἐπιστήμης, Ἀβραὰμ ὄνομα, μὴ πολὺν χρόνον ὑπομεῖναι τῇ Χαρρὰν ἐνδιατρῖψαι. λέγεται γὰρ ὅτι „Ἀβραὰμ ἦν ἐτῶν ἑβδομήκοντα
πέντε, ὅτε ἐξῆλθεν ἐκ Χαρράν“ (Gen. 12, 4), καίτοι τοῦ πατρὸς αὐτοῦ Θάρρα, ὃς ἑρμηνεύεται κατασκοπὴ ὀσμῆς, μέχρι τελευτῆς ἐν αὐτῇ

[48] βιώσαντος. ῥητῶς γοῦν ἐν ταῖς ἱεραῖς ἀναγραφαῖς p. 628 M. δηλοῦται, ὅτι „ἀπέθανε Θάρρα ἐν Χαρράν“ (Gen. 11,32)· κατάσκοπος γὰρ ἦν ἀρετῆς, οὐ πολίτης, καὶ ὀσμαῖς ἀλλ’ οὐ τροφῶν ἀπολαύσεσιν ἐχρῆτο, μήπω ἱκανὸς
ὢν ἐμπίπλασθαι φρονήσεως, ἀλλὰ μηδὲ γεύεσθαι, τοῦτο δ’ αὐτὸ μόνον ὀσφραίνεσθαι.

[49] καθάπερ γὰρ τοὺς θηρατικοὺς τῶν σκυλάκων λόγος ἔχει καὶ τὰ πορρωτάτω τῶν θηρίων πτώματα ῥινηλατοῦντας ἀνευρίσκειν ἠκονημένους ὑπὸ φύσεως διαφερόντως τὴν περὶ τὰς ὀσμὰς αἴσθησιν, τὸν αὐτὸν τρόπον τὴν ἀπὸ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς ἀναδιδομένην
ἡδεῖαν αὔραν ὁ παιδείας ἐραστὴς ἰχνηλατεῖ καὶ ποθεῖ μὲν ἐκείναις ἐντυχεῖν, ἐξ ὧν ἀναδίδοται τὸ θαυμασιώτατον γάνωμα τοῦτο, μὴ δυνάμενος δ’ ἐν κύκλῳ κενὴν περιάγει τὴν κεφαλήν, ὀσφραινόμενος αὐτὸ μόνον καλοκἀγαθίας καὶ σιτίων ἱερωτάτης κνίσσης· οὐ γὰρ ἀρνεῖται λίχνος ἐπιστήμης καὶ φρονήσεως εἶναι.

[50] μακάριοι μὲν οὖν οἷς ἐξεγένετο τῶν σοφίας
φίλτρων ἀπόνασθαι καὶ τῶν θεωρημάτων καὶ δογμάτων αὐτῆς ἑστιαθῆναι καὶ ἐνευφρανθεῖσιν ἔτι διψῆν, ἄπληστον καὶ ἀκόρεστον ἐπιφερομένοις ἵμερον ἐπιστήμης.

[51] δεύτερα δ’ οἴσονται, οἷς ἀπολαῦσαι μὲν οὐκ ἐξεγένετο τῆς ἱερᾶς τραπέζης, κνισσοῦν δὲ τὰς ἑαυτῶν ψυχάς· αὔραις γὰρ ἀρετῆς οὗτοι ζωπυρηθήσονται, καθάπερ τῶν καμνόντων οἱ ²⁰ παρειμένοι διὰ τὸ μὴ δύνασθαι τροφῇ χρῆσθαι τὰς εἰς ἀνάληψιν προσφέρονται ὀσμάς, ἃς ἰατρῶν παῖδες λιποθυμίας ἄκη σωτήρια προευτρεπίζονται.

[52] 10 καταλιπὼν μέντοι τὴν Χαλδαίαν γῆν εἰς Χαρρὰν λέγεται μετανίστασθαι Θάρρα, τόν τε υἱὸν Ἀβραὰμ καὶ τοὺς ὁμογνίους τῆς οἰκίας ἐπαγόμενος, οὐχ ἵν’ ὡς παρὰ συγγραφέως ἱστορικοῦ μάθωμεν, ὅτι μετανάσται
τινὲς ἐγένοντο, τὴν μὲν πατρῴαν γῆν καταλιπόντες, τὴν δὲ ξένην ὡς πατρίδα οἰκήσαντες, ἀλλ’ ὑπὲρ τοῦ μάθημα βιωφελέστατον καὶ ἁρμόττον ἀνθρώπῳ μὴ ἀμεληθῆναι. τί δὲ τοῦτό ἐστι;

[53] Χαλδαῖοι μὲν ἀστρονομοῦσιν, οἱ δὲ τῆς Χαρρὰν πολῖται περὶ τὸν τῶν αἰσθήσεων τόπον πραγματεύονται. φησὶν οὖν ὁ ἱερὸς λόγος τῷ κατασκόπῳ τῶν τῆς φύσεως
πραγμάτων· τί περὶ ἡλίου ζητεῖς, εἰ ποδιαῖός ἐστιν, εἰ τῆς γῆς μείζων ἁπάσης, εἰ πολλαπλάσιος αὐτῆς; τί δὲ περὶ φωτισμῶν σελήνης, εἰ νόθον ἔχει φέγγος, εἰ γνησίῳ μόνῳ χρῆται; τί δὲ περὶ τῆς τῶν ἄλλων ἀστέρων φύσεως ἢ περιφορᾶς ἢ συμπαθείας πρός τε ἀλλήλους καὶ τἀπίγεια;

[54] τί δὲ βαίνων ἐπὶ γῆς ὑπὲρ νεφέλας πηδᾷς; τί δ’ ἅπτεσθαι τῶν ἐν αἰθέρι
φῂς δύνασθαι προσερριζωμένος χέρσῳ; τί δὲ περὶ τῶν ἀτεκμάρτων τεκμαίρεσθαι τολμᾷς; τί δὲ πολυπραγμονεῖς ἃ μή σε δεῖ, τὰ μετέωρα; τί δὲ τὴν ἐν τοῖς μαθήμασιν εὑρεσιλογίαν ἄχρις οὐρανοῦ τείνεις; τί δ’ ἀστρονομεῖς μετεωρολεσχῶν; p. 629 M. μὴ τὰ ὑπὲρ σὲ καὶ ἄνω, ὦ οὗτος, ἀλλὰ τὰ ἐγγὺς σαυτοῦ κατανόησον, μᾶλλον δὲ σαυτὸν ἀκολακεύτως ἐρεύνησον.

[55] πῶς οὖν ἐρευνήσεις; ἴθι νοερῶς εἰς Χαρρὰν τὴν ὀρυκτήν, τὰς τρώγλας καὶ ὀπὰς τοῦ σώματος, καὶ ἐπίσκεψαι ὀφθαλμούς, ὦτα, ῥῖνας, τὰ ἄλλα ²¹²² ὅσα καὶ αἰσθήσεως ὄργανα, καὶ φιλοσόφησον ἀναγκαιοτάτην καὶ πρεπωδεστάτην φιλοσοφίαν ἀνθρώπῳ, ζητῶν, τί ὅρασις, τί ἀκοή, τί γεῦσις, τί ὄσφρησις, τί ἁφή, τί καὶ συνόλως αἴσθησις· κἄπειτα τί τὸ ὁρᾶν καὶ πῶς ὁρᾷς, τί τὸ ἀκούειν καὶ πῶς ἀκούεις, τί τὸ ὀσφραίνεσθαι ἢ γεύεσθαι ἢ
ἅπτεσθαι καὶ πῶς ἕκαστον αὐτῶν εἴωθε γίγνεσθαι.

[56] πρὶν δὲ τὸν ἴδιον οἶκον καλῶς ἐπεσκέφθαι, τὸν τοῦ παντὸς ἐξετάζειν οὐχ ὑπερβολὴ μανίας; καὶ οὔπω σοι μεῖζον ἐπίταγμα ἐπιτάττω, τὴν σαυτοῦ ψυχὴν ἰδεῖν καὶ τὸν νοῦν, ἐφ’ ᾧ μέγα φρονεῖς· καταλαβεῖν γὰρ αὐτὸν οὔποτε δυνήσῃ.

[57] ἀνάβαινε νῦν εἰς οὐρανὸν καὶ καταλαζονεύου περὶ τῶν ἐκεῖ, μήπω δεδυνημένος
γνῶναι κατὰ τὸ ποιητικὸν γράμμα ὅττί τοι ἐν μεγάροισι κακόν τ’ ἀγαθόν τε τέτυκται, καταγαγὼν δ’ ἀπ’ οὐρανοῦ τὸν κατάσκοπον καὶ ἀντισπάσας ἀπὸ τῆς ἐκεῖ ζητήσεως γνῶθι σαυτόν, εἶτα καὶ τοῦτ’ ἐπιμελῶς ἐκπόνησον, ἵνα τῆς ἀνθρωπίνης εὐδαιμονίας ἐπιλάχῃς.

[58] τὸν τρόπον τοῦτον Θάρρα μὲν
Ἑβραῖοι, Σωκράτην δὲ Ἕλληνες ὀνομάζουσι· καὶ γὰρ ἐκεῖνον ἐγγηράσαι φασὶν τῇ περὶ τοῦ γνῶθι σαυτὸν ἀκριβεστάτῃ σκέψει, μηδὲν ἔξω τῶν καθ’ ἑαυτὸν φιλοσοφοῦντα. ἀλλ’ ὁ μὲν ἄνθρωπος ἦν, Θάρρα δ’ αὐτὸς ὁ λόγος ὁ περὶ τοῦ γνῶναί τινα ἑαυτὸν προκείμενος οἷα δένδρον εὐερνέστατον, ἵν’ ἔχοιεν εὐμαρῶς οἱ φιλάρετοι τὸν περὶ ἠθοποιίαν δρεπόμενοι
καρπὸν σωτηρίου καὶ ἡδίστης ἐμπίπλασθαι τροφῆς.

[59] τοιοῦτοι μὲν ἡμῖν οἱ φρονήσεως κατάσκοποι, τῶν δὲ ἀθλητῶν καὶ ἀγωνιστῶν αὐτῆς αἱ φύσεις τελειότεραι· δικαιοῦσι γὰρ οὗτοι τὸν περὶ τῶν αἰσθήσεων σύμπαντα λόγον ἀκριβῶς καταμαθόντες ἐπί τι μεῖζον ἕτερον χωρεῖν ²³²⁴ θεώρημα, καταλιπόντες τὰς αἰσθήσεως ὀπάς, αἳ Χαρρὰν ὀνομάζονται.

[60] τούτων ἐστὶν ὁ ἐπιδόσεις καὶ βελτιώσεις πρὸς ἐπιστήμης ἄκρας ἀνάληψιν ἐσχηκὼς Ἀβραάμ· ὅτε γὰρ μάλιστα ἔγνω, τότε μάλιστα ἀπέγνω ἑαυτόν, ἵνα τοῦ πρὸς ἀλήθειαν ὄντος εἰς ἀκριβῆ γνῶσιν ἔλθῃ. καὶ πέφυκεν οὕτως ἔχειν· ὁ λίαν καταλαβὼν ἑαυτὸν λίαν ἀπέγνωκε τὴν ἐν πᾶσι τοῦ
p. 630 M. γενητοῦ σαφῶς προλαβὼν οὐδένειαν, ὁ δ’ ἀπογνοὺς ἑαυτὸν γινώσκει τὸν ὄντα.

[61] 11 Τίς μὲν οὖν ἐστιν ἡ Χαρρὰν καὶ διὰ τί ὁ ἀπολείπων τὸ τοῦ ὅρκου φρέαρ εἰς αὐτὴν ἔρχεται, δεδήλωται. σκεπτέον δὲ τὸ τρίτον καὶ ἀκόλουθον, τίς ὁ τόπος, ᾧ ὑπαντᾷ· λέγεται γάρ, ὅτι „ἀπήντησε
τόπῳ“ (Gen. 28, 11).

[62] τριχῶς δὲ ἐπινοεῖται τόπος, ἅπαξ μὲν χώρα ὑπὸ σώματος πεπληρωμένη, κατὰ δεύτερον δὲ τρόπον ὁ θεῖος λόγος, ὃν ἐκπεπλήρωκεν ὅλον δι’ ὅλων ἀσωμάτοις δυνάμεσιν αὐτὸς ὁ θεός. „εἶδον“ γάρ φησι „τὸν τόπον οὗ εἱστήκει ὁ θεὸς τοῦ Ἰσραήλ“ (Exod. 24, 10), ἐν ᾧ μόνῳ καὶ ἱερουργεῖν ἐφῆκεν ἀλλαχόθι κωλύσας· διείρηται
γὰρ ἀναβαίνειν εἰς τὸν τόπον, ὃν ἂν ἐκλέξηται κύριος ὁ θεός, κἀκεῖ θύειν τὰ ὁλοκαυτώματα καὶ τὰ σωτήρια καὶ τὰς ἄλλας ἀμώμους θυσίας ἀνάγειν (Deut. 12,5 ss.).

[63] κατὰ δὲ τρίτον σημαινόμενον αὐτὸς ὁ θεὸς καλεῖται τόπος τῷ περιέχειν μὲν τὰ ὅλα, περιέχεσθαι δὲ πρὸς μηδενὸς ἁπλῶς, καὶ τῷ καταφυγὴν τῶν συμπάντων αὐτὸν εἶναι, καὶ ἐπειδήπερ αὐτός ἐστι
χώρα ἑαυτοῦ, κεχωρηκὼς ἑαυτὸν καὶ ἐμφερόμενος μόνῳ ἑαυτῷ.

[64] ἐγὼ μὲν οὖν οὔκ εἰμι τόπος, ἀλλ’ ἐν τόπῳ, καὶ ἕκαστον τῶν ὄντων ὁμοίως· τὸ γὰρ περιεχόμενον διαφέρει τοῦ περιέχοντος, τὸ δὲ θεῖον ὑπ’ οὐδενὸς περιεχόμενον ἀναγκαίως ἐστὶν αὐτὸ τόπος ἑαυτοῦ. μαρτυρεῖ δέ μοι ²⁵²⁶ λόγιον τὸ χρησθὲν ἐπὶ Ἀβραὰμ τόδε· „ἦλθεν εἰς τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεός· καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς εἶδε τὸν τόπον μακρόθεν“ (Gen. 22,3. 4). ὁ ἐλθὼν εἰς τὸν τόπον, εἰπέ μοι, μακρόθεν αὐτὸν εἶδεν;

[65] ἀλλὰ μήποτε δυεῖν πραγμάτων ἐστὶν ὁμωνυμία διαφερόντων, ὧν τὸ μὲν
ἕτερον θεῖός ἐστι λόγος, τὸ δὲ ἕτερον ὁ πρὸ τοῦ λόγου θεός.

[66] ὁ δὴ ξεναγηθεὶς ὑπὸ σοφίας εἰς τὸν πρότερον ἀφικνεῖται τόπον, εὑράμενος τῆς ἀρεσκείας κεφαλὴν καὶ τέλος τὸν θεῖον λόγον, ἐν ᾧ γενόμενος οὐ φθάνει πρὸς τὸν κατὰ τὸ εἶναι θεὸν ἐλθεῖν, ἀλλ’ αὐτὸν ὁρᾷ μακρόθεν· μᾶλλον δὲ οὐδὲ πόρρωθεν αὐτὸν ἐκεῖνον θεωρεῖν ἱκανός ἐστιν, ἀλλὰ τὸ
μακρὰν τὸν θεὸν εἶναι πάσης γενέσεως αὐτὸ μόνον ὁρᾷ καὶ τὸ πορρωτάτω τὴν κατάληψιν αὐτοῦ πάσης ἀνθρωπίνης διανοίας διῳκίσθαι.

[67] μήποτε μέντοι γε οὐδὲ τόπον νῦν ἀλληγορῶν ἐπὶ τοῦ αἰτίου παρείληφεν, ἀλλ’ ἔστι τὸ δηλούμενον τοιοῦτον· „ἦλθεν εἰς τὸν τόπον, καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς εἶδεν“ αὐτὸν τὸν τόπον, εἰς ὃν ἦλθε, μακρὰν ὄντα τοῦ
ἀκατονομάστου καὶ ἀρρήτου καὶ κατὰ πάσας ἰδέας ἀκαταλήπτου θεοῦ.

[68] 12 p. 631 M. τούτων προδιωρισμένων, ὅταν εἰς Χαρράν, τὴν αἴσθησιν, ἔλθῃ ὁ ἀσκητής, „ὑπαντᾷ τόπῳ“ (Gen. 28,11), οὔτε τῷ ἐκπεπληρωμένῳ ὑπὸ σώματος θνητοῦ — μετέχουσι γὰρ αὐτοῦ πάντες οἱ γηγενεῖς ἐκπεπληρωκότες χώραν καὶ τόπον τινὰ κατὰ τἀναγκαῖον ἐπέχοντες —
οὔτε τῷ τρίτῳ καὶ ἀρίστῳ, οὗ μόλις ἔννοιαν λαβεῖν ἦν ἂν ἐπὶ τοῦ φρέατος ποιούμενον τὰς διατριβάς, ὃ προσηγορεύετο ὅρκος, ᾧ τὸ αὐτομαθὲς γένος, Ἰσαάκ, ἐνδιαιτᾶται μηδέποτε τῆς πρὸς θεὸν πίστεως καὶ ἀφανοῦς ὑπολήψεως ἀφιστάμενον, ἀλλὰ τῷ μέσῳ λόγῳ θείῳ, τὰ ἄριστα ὑφηγουμένῳ καὶ ὅσα πρόσφορα τοῖς καιροῖς ἀναδιδάσκοντι.

[69] οὐ
γὰρ ἀξιῶν ὁ θεὸς εἰς αἴσθησιν ἔρχεσθαι τοὺς ἑαυτοῦ λόγους ἐπικουρίας ἕνεκα τῶν φιλαρέτων ἀποστέλλει· οἱ δ’ ἰατρεύουσι καὶ ἐκνοσηλεύουσι τὰ ψυχῆς ἀρρωστήματα, παραινέσεις ἱερὰς ὥσπερ νόμους ἀκινήτους τιθέντες ²⁷ καὶ ἐπὶ τὰ τούτων γυμνάσια καλοῦντες καὶ τρόπον ἀλειπτῶν ἰσχὺν καὶ δύναμιν καὶ ῥώμην ἀνανταγώνιστον ἐμφύοντες.

[70] δεόντως οὖν εἰς αἴσθησιν ἐλθὼν οὐκέτι θεῷ, λόγῳ δ’ ὑπαντᾷ θεοῦ, καθὰ καὶ ὁ πάππος αὐτοῦ τῆς σοφίας Ἀβραάμ. λέγεται γάρ· „ἀπῆλθε κύριος, ὡς ἐπαύσατο λαλῶν τῷ Ἀβραάμ, καὶ Ἀβραὰμ ἀπέστρεψεν εἰς τὸν τόπον αὐτοῦ“ (Gen. 18,33)·
δι’ οὗ συνάγεται τὸ λόγοις τοιούτοις ἐντυγχάνειν ἱεροῖς, ὧν ὁ πρὸ τῶν ὅλων θεὸς ἀπήλλακται, μηκέτι τὰς ἀφ’ αὑτοῦ τείνων φαντασίας, ἀλλὰ τὰς ἀπὸ τῶν μεθ’ αὑτὸν δυνάμεων.

[71] ὑπερφυέστατα δ’ ἔχει τὸ μὴ φάναι ἐλθεῖν εἰς τὸν τόπον, ἀλλ’ ἀπαντῆσαι τόπῳ· ἑκούσιον μὲν γὰρ τὸ ἔρχεσθαι, τὸ δ’ ἀπαντᾶν πολλάκις ἀκούσιον, ἵν’ ἐξαπιναίως ὁ θεῖος λόγος
ἐπιφαινόμενος ἀπροσδόκητον χαρὰν ἐλπίδος μείζονα ἐρήμῃ ψυχῇ συνοδοιπορεῖν μέλλων προτείνῃ. καὶ γὰρ Μωυσῆς „ἐξάγει τὸν λαὸν εἰς τὴν συνάντησιν τοῦ θεοῦ“ (Exod. 19, 17), σαφῶς εἰδὼς ἐρχόμενον αὐτὸν ἀοράτως πρὸς τὰς ποθούσας ψυχὰς ἐντυχεῖν αὐτῷ.

[72] 13 Τὴν δ’ αἰτίαν ἐπιφέρει, δι’ ἣν τόπῳ ὑπήντησεν· „ἔδυ“ γάρ
φησιν „ὁ ἥλιος“ (Gen. 28, 11), οὐχ ὁ φαινόμενος οὗτος, ἀλλὰ τὸ τοῦ ἀοράτου καὶ μεγίστου θεοῦ περιφεγγέστατον καὶ περιαυγέστατον φῶς. τοῦθ’ ὅταν μὲν ἐπιλάμψῃ διανοίᾳ, τὰ δεύτερα λόγων δύεται φέγγη, πολὺ δὲ μᾶλλον οἱ αἰσθητοὶ τόποι πάντες ἐπισκιάζονται· ὅταν δ’ ἑτέρωσε χωρήσῃ, πάντ’ εὐθὺς ἀνίσχει καὶ ἀνατέλλει.

[73] μὴ θαυμάσῃς δέ, εἰ ὁ
ἥλιος κατὰ τοὺς τῆς ἀλληγορίας κανόνας ἐξομοιοῦται τῷ πατρὶ καὶ ἡγεμόνι τῶν συμπάντων· θεῷ γὰρ ὅμοιον πρὸς ἀλήθειαν μὲν οὐδέν, ἃ δὲ δόξῃ νενόμισται, δύο μόνα ἐστίν, ἀόρατόν τε καὶ ὁρατόν, ψυχὴ μὲν ἀόρατον, ὁρατὸν δὲ ἥλιος.

[74] τὴν p. 632 M. μὲν οὖν ψυχῆς ἐμφέρειαν δεδήλωκεν ἐν ἑτέροις εἰπών· „ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ’ εἰκόνα θεοῦ
ἐποίησεν αὐτόν“ (Gen. 1,27), καὶ ἐν τῷ κατὰ ἀνδροφόνων τεθέντι νόμῳ πάλιν· „ὁ ἐκχέων αἷμα ἀνθρώπου ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται, ²⁸ ὅτι ἐν εἰκόνι θεοῦ ἐποίησα τὸν ἄνθρωπον“ (Gen. 9,6), τὴν δὲ ἡλίου διὰ συμβόλων μεμήνυκε.

[75] ῥᾴδιον δὲ καὶ ἄλλως ἐξ ἐπιλογισμοῦ τοῦτο κατιδεῖν, ἐπειδὴ πρῶτον μὲν ὁ θεὸς φῶς ἐστι — „κύριος γὰρ φωτισμός μου καὶ σωτήρ μου“ ἐν ὕμνοις ᾄδεται (Psalm. 26, 1) — καὶ οὐ μόνον
φῶς, ἀλλὰ καὶ παντὸς ἑτέρου φωτὸς ἀρχέτυπον, μᾶλλον δὲ παντὸς ἀρχετύπου πρεσβύτερον καὶ ἀνώτερον, λόγον ἔχον παραδείγματος. τὸ μὲν γὰρ παράδειγμα ὁ πληρέστατος ἦν αὐτοῦ λόγος, φῶς — „εἶπε“ γάρ φησιν „ὁ θεός· γενέσθω φῶς“ (Gen. 1,3) —, αὐτὸς δὲ οὐδενὶ τῶν γεγονότων ὅμοιος.

[76] ἔπειθ’ ὡς ἥλιος ἡμέραν καὶ νύκτα διακρίνει, οὕτως φησὶ
Μωυσῆς τὸν θεὸν φῶς καὶ σκότος διατειχίσαι· „διεχώρισε γὰρ ὁ θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους“ (Gen. 1,4)· ἄλλως τε ὡς ἥλιος ἀνατείλας τὰ κεκρυμμένα τῶν σωμάτων ἐπιδείκνυται, οὕτως καὶ ὁ θεὸς τὰ πάντα γεννήσας οὐ μόνον εἰς τοὐμφανὲς ἤγαγεν, ἀλλὰ καὶ ἃ πρότερον οὐκ ἦν, ἐποίησεν, οὐ δημιουργὸς μόνον ἀλλὰ καὶ κτίστης
αὐτὸς ὤν.

[77] 14 λέγεται δὲ πολλαχῶς κατὰ τὸν ἱερὸν λόγον ἐν ὑπονοίαις ἥλιος, ἅπαξ μὲν ὁ ἀνθρώπινος νοῦς, ὃν οἰκοδομοῦσιν ὡς πόλιν καὶ κατασκευάζουσιν οἱ γένεσιν πρὸ τοῦ ἀγενήτου θεραπεύειν ἀναγκαζόμενοι, ἐφ’ ὧν εἴρηται ὅτι „ᾠκοδόμησαν πόλεις ὀχυρὰς τῷ Φαραώ, τήν τε Πειθώ“, τὸν λόγον ᾧ τὸ πείθειν ἀνάκειται, „καὶ Ῥαμεσσή“, τὴν
αἴσθησιν, ὑφ’ ἧς ὥσπερ ὑπὸ σέων ἡ ψυχὴ διεσθίεται — ἑρμηνεύεται γὰρ σεισμὸς σητός —, „καὶ τὴν Ὤν“, τὸν νοῦν, ἣν Ἡλίου πόλιν ὠνόμασεν (Exod. 1,11), ἐπειδὴ καθάπερ ἥλιος τοῦ παντὸς ἡμῶν ὄγκου τὴν ἡγεμονίαν ἀνῆπται καὶ τὰς αὑτοῦ δυνάμεις ὥσπερ ἀκτῖνας εἰς ὅλον τείνει.

[78] τὸν δὲ ἱερέα καὶ θεραπευτὴν τοῦ νοῦ πενθερὸν ἐπιγράφεται πᾶς
ὁ τὴν τοῦ σώματος πολιτείαν ἀναψάμενος, ὄνομα Ἰωσήφ. „ἔδωκε“ γάρ φησιν „αὐτῷ τὴν Ἀσενὲθ θυγατέρα Πετεφρῆ ἱερέως Ἡλίου πόλεως“ ²⁹ (Gen. 41,45).

[79] p. 633 M. δεύτερον δὲ ἥλιον καλεῖ συμβολικῶς τὴν αἴσθησιν, ἐπειδὴ τὰ αἰσθητὰ πάντα δείκνυται διανοίᾳ. περὶ ἧς λελάληκεν ὧδε· „ἀνέτειλεν ὁ ἥλιος αὐτῷ, ἡνίκα παρῆλθε τὸ εἶδος τοῦ θεοῦ“ (Gen. 32, 31)· τῷ γὰρ ὄντι ταῖς ἱερωτάταις ἰδέαις καὶ ὡς ἂν εἰκόσιν ἀσωμάτοις ὅταν μηκέτι δυνώμεθα συνδιατρίβειν, ἀλλ’ ἑτέρωσε τρεπόμενοι μεταχωρήσωμεν, ἄλλῳ
φωτὶ τῷ κατὰ αἴσθησιν χρώμεθα σκότους πρὸς τὸν ὑγιῆ λόγον οὐδὲν ἁπλῶς διαφέροντι·

[80] ὅπερ ἀνατεῖλαν ὅρασιν μὲν καὶ ἀκοήν, ἔτι δὲ γεῦσιν καὶ ὄσφρησιν καὶ ἁφὴν ὥσπερ κοιμωμένας ἀνήγειρε, φρόνησιν δὲ καὶ δικαιοσύνην ἐπιστήμην τε καὶ σοφίαν ἐγρηγορυίας εἰς ὕπνον ἔτρεψεν.

[81] οὗ χάριν ἁγνεύειν οὐδένα πρὸ ἑσπέρας φησὶν ὁ ἱερὸς λόγος (Lev.
11,24 al.) δύνασθαι, τῆς διανοίας ὑπὸ τῶν κατ’ αἴσθησιν κινήσεων ἔτι παρευημερουμένης. ἄφυκτον δὲ καὶ τοῖς ἱερεῦσι νόμον ἐν ταὐτῷ καὶ γνώμην ἀποφαινόμενος τίθησιν, ἐπειδὰν λέγῃ· „Οὐκ ἔδεται ἀπὸ τῶν ἁγίων, ἐὰν μὴ λούσηται τὸ σῶμα ὕδατι καὶ δύῃ ὁ ἥλιος καὶ γένηται καθαρός“ (Lev. 22, 6. 7).

[82] δηλοῖ γὰρ σαφέστατα διὰ τούτων, ὅτι εὐαγὴς
εἰσάπαν οὐδείς ἐστιν, ὡς ταῖς ἁγίαις καὶ ἱεροπρεπέσι χρῆσθαι τελεταῖς, ᾧ τὰς αἰσθητὰς τοῦ θνητοῦ βίου λαμπρότητας ἔτι τετιμῆσθαι συμβέβηκεν. εἰ δέ τις αὐτὰς οὐκ ἀποδέχεται, κατὰ τὸ ἀκόλουθον τῷ φρονήσεως ἐπιλάμπεται φέγγει, δι’ οὗ δυνήσεται τὰς τῶν κενῶν δοξῶν ἐκνίπτεσθαι καὶ ἀπολούεσθαι κηλῖδας.

[83] ἢ τὸν ἥλιον αὐτὸν οὐχ ὁρᾷς, ὅτι τἀναντία
καὶ ἀνατέλλων καὶ δυόμενος ἐργάζεται; ἐπειδὰν γὰρ ἀνίσχῃ, τὰ μὲν κατὰ γῆν ἅπαντα περιλάμπεται, τὰ δὲ κατ’ οὐρανὸν ἀποκρύπτεται· δύντος δ’ ἔμπαλιν οἱ μὲν ἀστέρες προφαίνονται, τὰ δὲ περίγεια συσκιάζεται.

[84] τὸν αὐτὸν τρόπον καὶ ἐν ἡμῖν, ὅταν μὲν τὸ τῶν αἰσθήσεων φέγγος ὡς ἥλιος ἀνατείλῃ, τὰς ὀλυμπίους καὶ οὐρανίους ὡς ἀληθῶς
ἐπιστήμας κρύπτεσθαι συμβέβηκεν· ὅταν δὲ πρὸς δυσμὰς γένηται, τὰς ³⁰ ἀστεροειδεστάτας καὶ θειοτάτας ἀναφαίνεσθαι ἀρετῶν αὐγάς, ὅτε καὶ καθαρὸς ὁ νοῦς ὑπὸ μηδενὸς κρυπτόμενος αἰσθητοῦ γίνεται.

[85] 15 κατὰ δὲ τὸ τρίτον σημαινόμενον ἥλιον καλεῖ τὸν θεῖον λόγον, τὸ τοῦ κατ’ οὐρανὸν περιπολοῦντος, ὡς πρότερον ἐλέχθη, παράδειγμα, ἐφ’ οὗ λέγεται·
„ὁ ἥλιος ἐξῆλθεν ἐπὶ τὴν γῆν, καὶ Λὼτ εἰσῆλθεν εἰς Σηγώρ, καὶ κύριος ἔβρεξεν ἐπὶ Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ“ (Gen. 19, 23. 24).

[86] ὁ γὰρ τοῦ θεοῦ λόγος, ὅταν ἐπὶ τὸ γεῶδες ἡμῶν σύστημα ἀφίκηται, τοῖς μὲν ἀρετῆς συγγενέσι καὶ πρὸς αὐτὴν ἀποκλίνουσιν ἀρήγει καὶ βοηθεῖ, ὡς καταφυγὴν καὶ σωτηρίαν αὐτοῖς πορίζειν παντελῆ, τοῖς δὲ ἀντιπάλοις
ὄλεθρον καὶ φθορὰν ἀνίατον ἐπιπέμπει.

[87] λέγεται δὲ κατὰ τέταρτον σημαινόμενον ἥλιος μὲν αὐτὸς ὁ τῶν ὅλων ἡγεμών, ὡς εἶπον ἤδη, δι’ οὗ τὰ ἀνίατα τῶν ἁμαρτημάτων ἀνακαλύπτεται συσκιάζεσθαι δοκοῦντα·

[88] p. 634 M. πάντα γὰρ ὡς δυνατά, οὕτως καὶ γνώριμα θεῷ. παρὸ καὶ τοὺς καταλυθέντας τῶν τόνων τῶν ψυχικῶν, ἀκολάστως καὶ λαγνίστερον ὁμιλοῦντας
ταῖς νοῦ θυγατράσιν, αἰσθήσεσιν, ὡς χαμαιτύπαις καὶ πόρναις, ἐνδειχθησομένους πρὸς ἥλιον ἄγει.

[89] φησὶ γάρ· „καὶ κατέλυσεν ὁ λαὸς ἐν Σαττὶν“ — ἄκανθαι δ’ ἑρμηνεύεται, παθῶν κεντούντων καὶ τιτρωσκόντων ψυχὴν σύμβολον —, „καὶ ἐβεβηλώθη“ φησίν „ἐκπορνεῦσαι εἰς τὰς θυγατέρας Μωάβ“ — αἱ δέ εἰσιν αἱ αἰσθήσεις, κεκλημέναι νοῦ
θυγατέρες· Μωὰβ γὰρ ἐκ πατρὸς ἑρμηνεύεται—, καὶ προστίθησι· „λάβε πάντας τοὺς ἀρχηγοὺς τοῦ λαοῦ καὶ παραδειγμάτισον τῷ κυρίῳ ἀπέναντι τοῦ ἡλίου, καὶ ἀποστραφήσεται ὀργὴ κυρίου ἀπὸ Ἰσραήλ“ (Num. 25, 1. 4).

[90] οὐ γὰρ μόνον τὰ κεκρυμμένα τῶν ἀδικημάτων ἐμφανῆ γενέσθαι βουλόμενος ταῖς ἡλιακαῖς περιέλαμψεν ἀκτῖσιν, ἀλλὰ καὶ διὰ συμβόλων
ἥλιον τὸν πατέρα τῶν ὅλων ἐκάλεσεν, ᾧ πάντα προὖπτα καὶ ὅσα ἐν μυχοῖς τῆς διανοίας ἀοράτως ἐπιτελεῖται· γενομένων δ’ ἐμφανῶν ἵλεώ ³¹ φησιν ἔσεσθαι τὸν μόνον ἵλεω. διὰ τί;

[91] ὅτι, ἐὰν ὑπολαβοῦσα διάνοια λήσεσθαι τὸ θεῖον ἀδικοῦσα, ὡς μὴ πάντα καθορᾶν δυνάμενον, κρύφα καὶ ἐν μυχοῖς διαμαρτάνῃ καὶ μετὰ ταῦτα εἴτ’ ἐξ αὑτῆς εἴτε καὶ ὑφηγησαμένου τινὸς ἐννοήσῃ, ὅτι ἀμήχανον ἄδηλον εἶναί τι τῷ θεῷ, καὶ ἑαυτὴν καὶ τὰς ἑαυτῆς πράξεις ἁπάσας ἀναπτύξῃ καὶ εἰς μέσον προενεγκοῦσα
καθάπερ εἰς ἡλιακὸν φῶς ἐπιδείξηται τῷ τῶν ὅλων ἐπισκόπῳ φήσασα μετανοεῖν ἐφ’ οἷς πρότερον ἀγνώμονι γνώμῃ χρωμένη κακῶς ἐδόξαζε — μηδὲν γὰρ ἄδηλον, γνώριμα δὲ καὶ δῆλα πάντα, οὐ τὰ πραχθέντα μόνον, ἀλλὰ καὶ τὰ ἐλπιζόμενα κατὰ πολλὴν περιουσίαν ὑπάρχειν αὐτῷ —, κεκάθαρται καὶ ὠφέληται καὶ τὸν ἐφεστῶτα κολαστὴν ἔλεγχον
ἡμέρωκεν ὀργῇ δικαίᾳ χρώμενον, εἰ τὸ μετανοεῖν ἀδελφὸν νεώτερον ὂν

[92] τοῦ μηδ’ ὅλως ἁμαρτεῖν ἀποδέχεται. 16 φαίνεται μέντοι καὶ ἑτέρωθι κατὰ σύμβολον ἐπὶ τοῦ αἰτίου τὸν ἥλιον παραλαμβάνων, ὡς ἐν τῷ γραφέντι νόμῳ περὶ τῶν ἐπ’ ἐνεχύροις δανειζόντων· λέγε τὸν νόμον· „ἐὰν ἐνεχύρασμα ἐνεχυράσῃς τὸ ἱμάτιον τοῦ πλησίον, πρὸ δυσμῶν ἡλίου ἀποδώσεις
αὐτῷ· ἔστι γὰρ τοῦτο περιβόλαιον αὐτῷ μόνον, τοῦτο τὸ ἱμάτιον ἀσχημοσύνης αὐτοῦ. ἐν τίνι κοιμηθήσεται; ἐὰν οὖν καταβοήσῃ πρὸς μέ, εἰσακούσομαι αὐτοῦ· ἐλεήμων γάρ εἰμι“ (Exod. 22, 26. 27).

[93] ἆρ’ οὐκ ἄξιον τοὺς οἰομένους τὴν τοσαύτην σπουδὴν εἶναι τῷ νομοθέτῃ περὶ ἀμπεχόνης, εἰ καὶ μὴ ὀνειδίζειν, ἀλλά τοί γε ὑπομιμνῄσκειν φάσκοντας·
τί λέγετε, ὦ γενναῖοι; ὁ τῶν ὅλων κτίστης καὶ ἡγεμὼν ἐλεήμονα ἑαυτὸν ἐφ’ οὕτως εὐτελοῦς πράγματος, ἱματίου μὴ ἀποδοθέντος χρεώστῃ p. 635 M. πρὸς δανειστοῦ, καλεῖ;

[94] τὸ μέγεθος καθάπαξ τῆς ἀρετῆς τοῦ πάντα ³² μεγάλου θεοῦ μὴ συνεωρακότων τοιαῦτ’ ἐστὶν ὑπολαμβάνειν καὶ τὴν ἀνθρωπίνην μικρολογίαν τῇ ἀγενήτῳ καὶ ἀφθάρτῳ καὶ πλήρει μακαριότητος καὶ εὐδαιμονίας φύσει παρὰ θέμιν καὶ δίκην προσνεμόντων.

[95] τί γὰρ ἄτοπον ποιοῦσιν οἱ τὰ ῥύσια κατέχοντες δανεισταὶ παρ’ αὑτοῖς,
ἄχρις ἂν τὰ ἴδια ἀναπράξωνται; πένητες οἱ χρεῶσται, φήσει τις ἴσως, καὶ ἄξιον ἐλεεῖν αὐτούς. εἶτ’ οὐκ ἄμεινον ἦν γράψαι νόμον, δι’ οὗ τούτους ἐρανιοῦσι μᾶλλον ἢ χρεώστας ἀποφανοῦσιν ἢ ἐπ’ ἐνεχύροις τοῦ δανείζειν κωλύσουσιν; ὁ δὲ ἐφεὶς οὐκ ἂν εἰκότως ἐπὶ τοῖς ἃ ἔλαβον πρὸ καιροῦ μὴ προιεμένοις δυσχεραίνοι ὡς ἀσεβοῦσι.

[96] πενίας δ’
εἰς αὐτά τις ἐλθών, ὡς ἔπος εἰπεῖν, τὰ πέρατα καὶ ῥάκιον ἓν ἀμπεχόμενος δανειστὰς καινοὺς ἐπάγεται τὸν ἀπὸ τῶν ὁρώντων παρεὶς ἔλεον, ὃς τοῖς κεχρημένοις ταῖς τοιαύταις κακοπραγίαις κατ’ οἰκίαν καὶ παρ’ ἱεροῖς καὶ ἐν ἀγορᾷ καὶ πανταχοῦ προκέχυται;

[97] νυνὶ δὲ καὶ ὃ μόνον εἶχε προκάλυμμα αἰδοῦς, ᾧ τὰ τῆς φύσεως ἀπόρρητα συνεσκίαζε, τοῦτο
φέρων προὔτεινε· ῥύσιον ὑπὲρ τίνος, εἰπέ μοι; ἢ ὑπὲρ ἑτέρας ἀμείνονος ἐσθῆτος; τροφῆς μὲν γὰρ ἀναγκαίας ἄπορος οὐδείς, ἄχρις ἂν πηγαὶ μὲν ἀναβλύζωσι, ποταμοὶ δὲ χείμαρροι πλημμυρῶσι, γῆ δὲ τοὺς ἐτησίους ἀναδιδῷ καρπούς.

[98] οὕτω δὲ ἢ βαθύπλουτός τις ἢ λίαν ὠμὸς ὁ δανειστής, ὡς ἢ τετράδραχμον, τάχα δὲ καὶ ἔλαττον ἐθέλειν τῳ συμβαλεῖν ἢ οὕτω
πενιχρῷ δανείζειν ἀλλὰ μὴ χαρίζεσθαι ἢ ὃ μόνον ἦν ἱμάτιον ἐκείνῳ λαμβάνειν ἐνέχυρον, ὅπερ ἑτέρῳ ὀνόματι λωποδυτεῖν εἰκότως ἂν λέγοιτο; ³³ καὶ γὰρ λωποδύταις ἔθος ἀπαμπίσχουσι τὰς μὲν ἐσθῆτας ἀφαιρεῖσθαι, γυμνοὺς δὲ τοὺς ἔχοντας ἀποφαίνειν.

[99] διὰ τί δὲ νυκτὸς μὲν καὶ τοῦ μὴ ἀνείμονά τινα κοιμηθῆναι προὐνόησεν, ἡμέρας δὲ καὶ τοῦ μὴ ἐγρηγορότα γυμνὸν ἀσχημονεῖν οὐκέθ’ ὁμοίως ἐφρόντισεν; ἢ οὐ νυκτὶ μὲν καὶ σκότῳ κρύπτεται πάντα, ὡς ἧττον ἢ μηδ’ ὅλως αἰδεῖσθαι, ἡμέρᾳ δὲ
καὶ φωτὶ ἀνακαλύπτεται, ὡς τότε μᾶλλον ἐρυθριᾶν ἀναγκάζεσθαι;

[100] διὰ τί δ’ οὐ διδόναι τὸ ἱμάτιον, ἀλλ’ ἀποδιδόναι προσέταξεν; ἀπόδοσις γὰρ ἐπ’ ἀλλοτρίοις γίνεται, τὰ δ’ ἐνέχυρα τῶν δεδανεικότων μᾶλλον ἢ τῶν δεδανεισμένων ἐστίν. ἐκεῖνο δὲ οὐκ ἐννοεῖς, ὅτι λαβόντι τῷ χρεώστῃ πρόσκοιτον τὸ ἱμάτιον οὐ προσέταξε μεθ’ ἡμέραν περιελεῖν ἀναστάντι
καὶ κομίσαι τῷ δανειστῇ;

[101] καὶ μὴν τῷ γε τῆς ἑρμηνείας ἰδιοτρόπῳ καὶ ὁ βραδύτατος ἕτερόν τι τοῦ ῥητοῦ κατανοεῖν ἂν p. 636 Μ. προαχθείη· μᾶλλον γὰρ ἀφορισμῷ ἢ παραινέσει ἔοικε τὸ διάταγμα. παραινῶν μὲν γὰρ εἶπεν ἄν τις· τὸ ἐνεχυρασθὲν ἱμάτιον, ἐὰν τοῦτ’ ᾖ μόνον τῷ χρεώστῃ, πρὸ ἑσπέρας ἀπόδος, ἵν’ ἔχῃ νύκτωρ ἀμπέχεσθαι, ἀφοριζόμενος δὲ
οὕτως, ὡς νῦν ἔχει· „ἔστι γὰρ τοῦτο περιβόλαιον αὐτῷ μόνον, τοῦτο τὸ ἱμάτιον ἀσχημοσύνης αὐτοῦ· ἐν τίνι κοιμηθήσεται“ (Exod. 22,27) ;

[102] 17 ταῦτα μὲν δὴ καὶ τὰ τοιαῦτα πρὸς τοὺς τῆς ῥητῆς πραγματείας σοφιστὰς καὶ λίαν τὰς ὀφρῦς ἀνεσπακότας εἰρήσθω, λέγωμεν δὲ ἡμεῖς ἑπόμενοι τοῖς ἀλληγορίας νόμοις τὰ πρέποντα περὶ τούτων. φαμὲν
τοίνυν λόγου σύμβολον ἱμάτιον εἶναι. τάς τε γὰρ ἀπὸ κρυμοῦ καὶ θάλπους εἰωθυίας τῷ σώματι κατασκήπτειν βλάβας ἐσθὴς ἀπωθεῖται καὶ ἐπισκιάζει τὰ τῆς φύσεως ἀπόρρητα καὶ ἔστιν ἁρμόττων σώματι κόσμος ἡ ἀμπεχόνη.

[103] κατὰ τὸ παραπλήσιον μέντοι καὶ ἀνθρώπῳ λόγος ³⁴ δώρημα κάλλιστον ἐδόθη παρὰ θεοῦ, πρῶτον μὲν κατὰ τῶν νεωτεριζόντων εἰς αὐτὸν ὅπλον ἀμυντήριον — ὡς γὰρ τῶν ἄλλων ἕκαστον ζῴων ἡ φύσις οἰκείοις ἕρκεσιν ὠχύρωσε, δι’ ὧν τοὺς ἐπιχειροῦντας ἀδικεῖν ἀποκρούσεται, καὶ ἀνθρώπῳ μέγιστον ἔρυμα καὶ φρουρὰν ἀκαθαίρετον
λόγον δέδωκεν, οὗ κραταιῶς οἷα πανοπλίας ἐνειλημμένος οἰκεῖον καὶ προσφυέστατον ἕξει δορυφόρον· τούτῳ δὲ προαγωνιστῇ χρώμενος δυνήσεται τὰς ἀπὸ τῶν ἐχθρῶν ἐπιφερομένας ἀπωθεῖσθαι ζημίας —,

[104] δεύτερον δὲ καὶ αἰσχύνης καὶ ὀνειδῶν ἀναγκαιότατον περίβλημα — δεινὸς γὰρ συγκρύψαι καὶ συσκιάσαι τὰς ἁμαρτίας τῶν
ἀνθρώπων λόγος —, τρίτον δὲ πρὸς ὅλου τοῦ βίου κόσμον· ὁ γὰρ βελτιῶν ἕκαστον καὶ πάντα ἄγων ἐπὶ τὸ κρεῖττον οὗτός ἐστιν.

[105] ἀλλὰ γάρ εἰσι λῶβαί τινες καὶ κῆρες ἀνθρώπων, οἳ καὶ τὸν λόγον ἐνεχυράζουσιν ἀφαιρούμενοι τοὺς ἔχοντας καί, συναυξῆσαι δέον, ὅλον ὑποτέμνονται, καθάπερ οἱ τὰ τῶν πολεμίων δῃοῦντες χωρία καὶ τόν τε σῖτον
καὶ τὸν ἄλλον καρπὸν φθείρειν ἐπιχειροῦντες, ὃς ἀφεθεὶς μεγάλη τοῖς χρησαμένοις ἂν ὄνησις ἦν.

[106] πόλεμος οὖν ἐστιν ἐνίοις ἄσπονδος καὶ ἀκήρυκτος πρὸς τὴν λογικὴν φύσιν, οἵτινες τὰς βλάστας αὐτῆς ἀποκείρουσιν ἐν χρῷ καὶ τὰς πρώτας ἐπιφύσεις ἐκθλίβουσιν, ἄγονον καὶ στεῖραν, ὡς ἔπος εἰπεῖν, καλῶν ἐπιτηδευμάτων ἀπεργαζόμενοι.

[107] ὁρμῶσαν
γὰρ ἔστιν ὅτε πρὸς παιδείαν ἀκατασχέτῳ ῥύμῃ καὶ πληχθεῖσαν ἔρωτι τῶν φιλοσοφίας θεωρημάτων ὑπὸ βασκανίας καὶ φθόνου δείσαντες, μὴ μεγάλα πνεύσασα καὶ ἐπὶ μήκιστον ἀρθεῖσα τὰς γλισχρολογίας αὐτῶν καὶ πιθανὰς κατὰ τῆς ἀληθείας εὑρέσεις ἐπικλύσῃ χειμάρρου τρόπον, ἑτέρωσε ταῖς ἑαυτῶν κακοτεχνίαις τὴν φορὰν ἔτρεψαν, εἰς βαναύσους καὶ p. 637 M. ἀνελευθέρους τέχνας μετοχετευσάμενοι· πολλάκις δὲ καὶ ³⁵ ἀμβλώσαντες καὶ ἐπιφράξαντες ἀργὸν τὸ μεγαλοφυὲς κατέλιπον, ὥσπερ βαθύγειον καὶ εὐδαίμονα γῆν ὀρφανῶν παίδων ἐπίτροποι κακοὶ χέρσον, καὶ οὐκ ᾐδέσθησαν οἱ πάντων ἀνηλεέστατοι τὸ μόνον ἱμάτιον ἀνθρώπου περισυλῶντες, λόγον· „ἔστι“ γάρ φησι „τοῦτο περιβόλαιον αὐτῷ μόνον“ (Exod. 22,27). τί πλὴν ὁ λόγος;

[108] ὥσπερ γὰρ ἵππου τὸ χρεμετίζειν
ἴδιον καὶ τὸ ὑλακτεῖν κυνὸς καὶ βοὸς τὸ μυκᾶσθαι καὶ τὸ ὠρύεσθαι λέοντος, οὕτω καὶ ἀνθρώπου τὸ λέγειν καὶ αὐτὸς ὁ λόγος. τοῦτον γὰρ ἔρυμα, περίβλημα, πανοπλίαν, τεῖχος τὸ ζῷον τὸ θεοφιλέστατον,

[109] ὁ ἄνθρωπος, ἐκ πάντων ἴδιον κεκάρπωται. 18 διὸ καὶ ἐπιφέρει· „τοῦτο τὸ ἱμάτιον αὐτὸ μόνον ἀσχημοσύνης αὐτοῦ“ (Exod. 22,27).
τίς ἄλλος γὰρ οὕτως τὰ ὀνείδη καὶ τὰ αἴσχη τοῦ βίου συσκιάζει καὶ συγκρύπτει, ὡς λόγος; ἀμαθία μὲν γὰρ ἀλόγου φύσεως συγγενὲς αἶσχος, παιδεία δὲ ἀδελφὸν λόγου, κόσμος οἰκεῖος.

[110] „ἐν τίνι οὖν κοιμηθήσεται“, τουτέστιν ἠρεμήσει καὶ διαναπαύσεται ἄνθρωπος, πλὴν ἐν λόγῳ; λόγος γὰρ τὸ βαρυποτμότατον ἡμῶν γένος ἐπικουφίζει. ὥσπερ
οὖν τοὺς λύπαις ἢ φόβοις ἤ τισιν ἄλλοις κακοῖς πιεσθέντας εὐμένεια καὶ συνήθεια καὶ δεξιότης φίλων πολλάκις ἐθεράπευσεν, οὕτως οὐ πολλάκις ἀλλ’ ἀεὶ τὸ βαρύτατον ἄχθος, ὅπερ ἐπιτιθέασιν ἡμῖν αἵ τε τοῦ συνδέτου σώματος ἀνάγκαι καὶ αἱ τῶν ἔξωθεν κατασκηπτόντων ἀπροόρατοι συντυχίαι, μόνος ὁ ἀλεξίκακος λόγος ἀπωθεῖται.

[111] φίλος γὰρ
καὶ γνώριμος καὶ συνήθης καὶ ἑταῖρος ἡμῖν ἐστιν, ἐνδεδεμένος, μᾶλλον δὲ ἡρμοσμένος καὶ ἡνωμένος κόλλῃ τινὶ φύσεως ἀλύτῳ καὶ ἀοράτῳ. διὰ τοῦτο καὶ προλέγει τὰ συνοίσοντα καὶ συμβάντος τινὸς ἀβουλήτου πάρεστιν αὐτοκέλευστος βοηθήσων, οὐ τὴν ἑτέραν φέρων μόνον ὠφέλειαν, ἣν ὁ μὴ δρῶν σύμβουλος ἢ ὁ συναγωνιστὴς ἥσυχος, ἀλλ’ ἀμφοτέρας.

[112] οὐ γὰρ
ἡμίεργον ἐπιτετήδευκε δύναμιν, ἀλλὰ πᾶσι τοῖς μέρεσιν ὁλόκληρον· ὅς ³⁶ γε, κἂν σφαλῇ πείρας ἐν οἷς διανοεῖται ἢ ἔργῳ ἐπεξέρχεται, [ἢ] ἐπὶ τὸ τρίτον ἀφικνεῖται βοήθημα, παρηγορίαν. φάρμακον γὰρ ὡς τραυμάτων, καὶ ψυχῆς παθῶν ὁ λόγος ἐστὶ σωτήριον, ὃν "πρὸ δυσμῶν ἡλίου“ φησὶ δεῖν ὁ νομοθέτης ἀποδοῦναι (Exod. 22, 26), τουτέστι
πρὶν τὰς τοῦ μεγίστου καὶ ἐπιφανεστάτου θεοῦ καταδῦναι περιλαμπεστάτας αὐγάς, ἃς δι’ ἔλεον τοῦ γένους ἡμῶν εἰς νοῦν τὸν ἀνθρώπινον οὐρανόθεν ἀποστέλλει.

[113] παραμένοντος γὰρ ἐν ψυχῇ τοῦ θεοειδεστάτου καὶ ἀσωμάτου φωτὸς ἀποδώσομεν τὸν ἐνεχυρασθέντα λόγον, ὡς ἱμάτιον, ἵν’ ἐγγένηται τῷ λαβόντι τὸ ἴδιον ἀνθρώπου κτῆμα τήν τε αἰσχύνην
τοῦ βίου περιστεῖλαι καὶ τῆς θείας ἀπόνασθαι δωρεᾶς καὶ μετ’ ἠρεμίας ἀναπαύσασθαι παρουσίᾳ τοιούτου συμβούλου p. 638 M. καὶ προασπιστοῦ τάξιν ἣν ἐτάχθη μηδέποτε λείψοντος.

[114] ἕως οὖν ἔτι σοι τὸ ἱερὸν φέγγος ὁ θεὸς ἀκτινοβολεῖ, σπούδασον ἐν ἡμέρᾳ τὸ ῥύσιον ἀποδοῦναι τῷ κυρίῳ· δύντος γάρ, ὡς πᾶσα Αἴγυπτος (Exod. 10, 21), ψηλαφητὸν ἕξεις σκότος
τὸν αἰῶνα καὶ πληχθεὶς ἀορασίᾳ καὶ ἀγνοίᾳ, ὧν ἐδόκεις ἐπικρατεῖν πάντων ἀφαιρεθήσῃ, πρὸς τοῦ βλέποντος Ἰσραήλ, ὃν ἐρρυσίαζες ἀδούλωτον ὄντα φύσει, δουλούμενος ἀνάγκῃ.

[115] 19 τοῦτον δὴ τὸν δόλιχον ἀπεμηκύναμεν οὐκ ἄλλου του χάριν ἢ τοῦ διδάξαι, ὅτι ἡ ἀσκητικὴ διάνοια κινήσεσιν ἀνωμάλοις πρός τε εὐφορίαν καὶ τοὐναντίον χρωμένη
καὶ τρόπον τινὰ ἀνιοῦσα καὶ κατιοῦσα συνεχῶς, ὅταν μὲν εὐφορῇ καὶ πρὸς τὸ ὕψος αἴρηται, ταῖς ἀρχετύποις καὶ ἀσωμάτοις ἀκτῖσι τῆς λογικῆς πηγῆς τοῦ τελεσφόρου θεοῦ περιλάμπεται, ὅταν δὲ καταβαίνῃ καὶ ἀφορῇ, ταῖς ἐκείνων εἰκόσιν, ἀθανάτοις λόγοις, οὓς καλεῖν ἔθος ἀγγέλους.

[116] διὸ καὶ νῦν φησιν· „ἀπήντησε τόπῳ· ἔδυ γὰρ ὁ ἥλιος“
(Gen. 28, 11). ὅταν γὰρ τὴν ψυχὴν ἀπολίπωσιν αἱ τοῦ θεοῦ αὐγαί, δι’ ὧν σαφέσταται αἱ τῶν πραγμάτων γίνονται καταλήψεις, ἀνατέλλει ³⁷ τὸ δεύτερον καὶ ἀσθενέστερον λόγων, οὐκέτι πραγμάτων, φέγγος, καθάπερ καὶ ἐν τῷδε τῷ κόσμῳ· σελήνη γὰρ τὰ δευτερεῖα ἡλίου φερομένη καταδύντος ἐκείνου φῶς ἀμυδρότερον ἐπὶ τὴν γῆν ἀποστέλλει.

[117] καὶ τὸ ὑπαντᾶν μέντοι τόπῳ ἢ λόγῳ τοῖς μὴ δυναμένοις τὸν πρὸ τόπου καὶ λόγου θεὸν ἰδεῖν αὐταρκεστάτη δωρεά, διότι τὴν ψυχὴν
ἀφώτιστον εἰσάπαν οὐκ ἔσχον, ἀλλ’ ἐπειδὴ τὸ ἄκρατον ἐκεῖνο φέγγος ἀπ’ αὐτῶν ἔδυ, τὸ κεκραμένον ἐκαρπώσαντο. „τοῖς γὰρ υἱοῖς Ἰσραὴλ φῶς ἦν ἐν πᾶσιν οἷς κατεγίνοντο“, φησὶν ἐν Ἐξαγωγῇ (10, 23), ὡς νύκτα καὶ σκότος ἀεὶ πεφυγαδεῦσθαι, μεθ’ ὧν οἱ τὰ ψυχῆς ὄμματα πρὸ τῶν σώματος πεπηρωμένοι ζῶσιν, ἀρετῆς αὐγὰς οὐκ εἰδότες.

[118] ἔνιοι δὲ ἥλιον μὲν ὑποτοπήσαντες εἰρῆσθαι νυνὶ συμβολικῶς αἴσθησίν τε καὶ νοῦν, τὰ νενομισμένα καθ’ ἡμᾶς αὐτοὺς εἶναι κριτήρια, τόπον δὲ τὸν θεῖον λόγον, οὕτως ἐξεδέξαντο· ἀπήντησεν ὁ ἀσκητὴς λόγῳ θείῳ δύντος τοῦ θνητοῦ καὶ ἀνθρωπίνου φέγγους.

[119] ἄχρι μὲν γὰρ ὁ νοῦς τὰ νοητὰ καὶ τὰ αἰσθητὰ αἴσθησις οἴεται παγίως καταλαμβάνειν
καὶ ἄνω περιπολεῖν, μακρὰν ὁ θεῖος λόγος ἀφέστηκεν· ἐπειδὰν δ’ ἑκάτερον ἀσθένειαν ὁμολογήσῃ τὴν ἑαυτοῦ καὶ τρόπον τινὰ καταδύσει χρησάμενον ἀποκρυφθῇ, προϋπαντᾷ δεξιούμενος εὐθὺς ὁ ἔφεδρος ἀσκητικῆς ψυχῆς ὀρθὸς λόγος ἑαυτὴν p. 639 M. μὲν ἀπογινωσκούσης, τὸν δὲ ἐπιφοιτῶντα ἔξωθεν ἀφανῶς ἀναμενούσης.

[120] 20 Φησὶ τοίνυν ἑξῆς ὅτι „ἔλαβεν ἀπὸ τῶν λίθων τοῦ τόπου καὶ ἔθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἐκοιμήθη ἐν τῷ τόπῳ ἐκείνῳ“ (Gen. 28, 11). θαυμάσαι ἄν τις οὐ μόνον τὴν ἐν ὑπονοίαις πραγματείαν καὶ φυσιολογίαν αὐτοῦ, ἀλλὰ καὶ τὴν ῥητὴν πρὸς πόνου καὶ καρτερίας μελέτην ὑφήγησιν.

[121] οὐ γὰρ ἀξιοῖ τὸν ἀρετῆς ἐπιμελούμενον
ἁβροδιαίτῳ βίῳ χρῆσθαι καὶ τρυφᾶν ζηλοῦντα τὰς τῶν λεγομένων μὲν εὐδαιμόνων πρὸς ἀλήθειαν δὲ κακοδαιμονίας γεμόντων σπουδάς τε καὶ ³⁸ φιλοτιμίας, οἷς πᾶς ὁ βίος ὕπνος καὶ ἐνύπνιόν ἐστι κατὰ τὸν ἱερώτατον νομοθέτην.

[122] οὗτοι μεθ’ ἡμέραν, ὅταν τὰ ἐν δικαστηρίοις καὶ βουλευτηρίοις καὶ θεάτροις καὶ πανταχοῦ πρὸς τοὺς ἄλλους ἀδικήματα διεξέλθωσιν, οἴκαδε ἀφικνοῦνται τὸν ἑαυτῶν οἶκον, οἱ δυστυχεῖς, καταστρέψοντες,
οὐ τὸν τῶν οἰκοδομημάτων, ἀλλὰ τὸν συμφυᾶ τῆς ψυχῆς οἶκον, τὸ σῶμα, τροφὰς ἀμέτρους καὶ ἐπαλλήλους εἰσφέροντες καὶ πολὺν ἄκρατον ἄρδοντες, ἕως ἂν βύθιος μὲν ὁ λογισμὸς οἴχηται, τὰ δ’ ὑπὸ γαστέρα πλησμονῆς ἔκγονα πάθη διαναστάντα, λύττῃ χρώμενα ἀκαθέκτῳ, προσπεσόντα καὶ ἐμπλακέντα τοῖς ἐπιτυχοῦσι, τὸν πολὺν οἶστρον
ἀπερυγόντα λωφήσῃ.

[123] νύκτωρ δέ, ὁπότε καιρὸς εἴη πρὸς κοῖτον τραπέσθαι, πολυτελεῖς κλίνας καὶ εὐανθεστάτας στρωμνὰς εὐτρεπισάμενοι μαλακῶς σφόδρα κατακλίνονται, τὴν γυναικῶν ἐκμιμούμενοι τρυφήν, αἷς ἡ φύσις ἐπέτρεψεν ἀνειμένῃ χρῆσθαι διαίτῃ, παρὸ καὶ τὸ σῶμα τοῦ μαλθακωτέρου κόμματος ὁ τεχνίτης καὶ ποιητὴς αὐταῖς εἰργάζετο.

[124]
τοιοῦτος οὐδεὶς γνώριμος τοῦ ἱεροῦ λόγου, ἀλλ’ οἱ πρὸς ἀλήθειαν ἄνδρες, σωφροσύνης καὶ κοσμιότητος καὶ αἰδοῦς ἐρασταί, ἐγκράτειαν, ὀλιγοδεΐαν, καρτερίαν ὥσπερ κρηπῖδάς τινας ὅλου τοῦ βίου καταβεβλημένοι, ψυχῆς ἀσφαλεῖς ὑποδρόμους, οἷς ἀκινδύνως καὶ βεβαίως ἐνορμιεῖται, χρημάτων καὶ ἡδονῆς καὶ δόξης κρείττους, σιτίων καὶ ποτῶν καὶ αὐτὸ
μόνον τῶν ἀναγκαίων, ἐφ’ ὅσον μὴ νεωτερίζειν ἄρχεται λιμός, ὑπερόπται, πεῖναν δέχεσθαι καὶ δίψαν θάλπος τε καὶ κρύος καὶ ὅσα ἄλλα δυσκαρτέρητα ὑπὲρ ἀρετῆς κτήσεως ἑτοιμότατοι, ζηλωταὶ τῶν εὐποριστοτάτων, ὡς μηδ’ ἐπ’ εὐτελεῖ χλαίνῃ ποτὲ δυσωπηθῆναι, τοὐναντίον δὲ τὰς πολυτελεῖς ὄνειδος καὶ μεγάλην τοῦ βίου ζημίαν νομίσαι.

[125] τούτοις ³⁹ πολυτελὴς μέν ἐστι κλίνη μαλακὸν ἔδαφος, στρωμνὴ δὲ θάμνοι, πόαι, βοτάναι, φύλλων πολλὴ χύσις, τὰ δὲ πρὸς κεφαλῆς λίθοι τινὲς ἢ βραχεῖς γεώλοφοι τοῦ ἰσοπέδου p. 640 M. μικρὸν ἀνέχοντες. τὸν βίον τοῦτον οἱ μὲν τρυφῶντες σκληροδίαιτον καλοῦσιν, οἱ δὲ πρὸς καλοκἀγαθίαν ζῶντες ἥδιστον ὀνομάζουσιν· ἀνδράσι γὰρ οὐ λεγομένοις ἀλλ’ οὖσιν ὄντως
ἐφαρμόζει.

[126] οὐχ ὁρᾷς, ὅτι καὶ νῦν βασιλικαῖς ὕλαις καὶ παρασκευαῖς περιουσιάζοντα τὸν ἀθλητὴν τῶν καλῶν ἐπιτηδευμάτων εἰσάγει χαμευνοῦντα καὶ λίθῳ προσκεφαλαίῳ χρώμενον καὶ μικρὸν ὕστερον ἐν ταῖς εὐχαῖς ἄρτον καὶ ἱμάτιον, τὸν φύσεως πλοῦτον, αἰτούμενον (Gen. 28, 20), ἐπειδὴ τὸν ἐν ταῖς κεναῖς δόξαις ἐχλεύαζεν ἀεὶ καὶ τοὺς θαυμαστικῶς
ἔχοντας αὐτοῦ κατεκερτόμει; οὗτός ἐστι παράδειγμα ἀρχέτυπον ἀσκητικῆς

[127] ψυχῆς, ἐκτεθηλυσμένῳ καὶ ἀνδρογύνῳ παντὶ πολέμιος. 21 ὁ μὲν οὖν τοῦ φιλοπόνου καὶ φιλαρέτου πρόχειρος ἔπαινος εἴρηται, τὸ δὲ κατὰ σύμβολον μηνυόμενον ἐρευνητέον. εἰδέναι δὲ νῦν προσήκει, ὅτι ὁ θεῖος τόπος καὶ ἡ ἱερὰ χώρα πλήρης ἀσωμάτων ἐστὶ λόγων·

[128] ψυχαὶ δ’ εἰσὶν ἀθάνατοι οἱ λόγοι οὗτοι. τούτων δὴ τῶν λόγων ἕνα λαβών, ἀριστίνδην ἐπιλεγόμενος τὸν ἀνωτάτω καὶ ὡσανεὶ σώματος ἡνωμένου κεφαλὴν πλησίον ἱδρύεται διανοίας τῆς ἑαυτοῦ (Gen. 28, 11)· καὶ γὰρ αὕτη τρόπον τινὰ τῆς ψυχῆς ἐστι κεφαλή. ποιεῖ δὲ τοῦτο πρόφασιν μὲν ὡς κοιμησόμενος, τὸ δ’ ἀληθὲς ὡς ἀναπαυσόμενος ἐπὶ
λόγῳ θείῳ καὶ σύμπαντα ἑαυτοῦ τὸν βίον κουφότατον ἄχθος ἐπαναθήσων ἐκείνῳ.

[129] ὁ δὲ ἄσμενος ἐπακούει καὶ δέχεται τὸν ἀθλητὴν ὡς φοιτητὴν ἐσόμενον τὸ πρῶτον, εἶθ’ ὅταν αὐτοῦ τὴν ἐπιτηδειότητα τῆς φύσεως ἀποδέξηται, χειροδοτεῖ τρόπον ἀλείπτου καὶ πρὸς τὰ γυμνάσια καλεῖ, καὶ διερειδόμενος παλαίειν ἀναγκάζει, μέχρις ἂν ἀνανταγώνιστον
⁴⁰ αὐτῷ ῥώμην ἐγκατασκευάσῃ, τὰ ὦτα θείαις ἐπιπνοίαις μεταβαλὼν εἰς ὄμματα καὶ καλέσας αὐτὸν μεταχαραχθέντα καινὸν τύπον Ἰσραήλ, ὁρῶντα. τότε καὶ τὸν νικητήριον ἐπιτίθησιν αὐτῷ στέφανον.

[130] ὁ δὲ στέφανος ἔκτοπον ἔχει καὶ ξένον καὶ ἴσως οὐκ εὔφημον ὄνομα· καλεῖται
γὰρ ὑπὸ τοῦ ἀγωνοθέτου νάρκα. λέγεται γὰρ ὅτι "ἐνάρκησε τὸ πλάτος“ (Gen. 32,25), βραβείων καὶ κηρυγμάτων καὶ τῶν ἐν τιμαῖς ἁπάντων θαυμασιώτατον ἀριστεῖον·

[131] εἰ γὰρ ἡ δυνάμεως ἀκαθαιρέτου ψυχὴ μεταλαβοῦσα καὶ τελειωθεῖσα ἐν ἄθλοις ἀρετῶν καὶ ἐπὶ τὸν ὅρον αὐτὸν ἀφικομένη τοῦ καλοῦ μὴ πρὸς ὕψος ὑπὸ μεγαλαυχίας ἀρθείη μηδ’
ἀκροβατοῦσα ἐπικομπάζοι, ὡς ἀρτίοις ποσὶ μακρὰ βαίνειν δυναμένη, ναρκήσειε δὲ καὶ p. 641 M. σταλείη τὸ εὐρυνθὲν οἰήσει πλάτος, εἶθ’ ἑκουσίως ὑποσκελίσασα ἑαυτὴν χωλεύοι, τῶν ἀσωμάτων ὅπως ὑστερίζοι φύσεων, ἡττᾶσθαι δοκοῦσα νικηφορήσει.

[132] τὸ γὰρ πρεσβείων ἐξίστασθαι γνώμῃ μᾶλλον ἢ ἀνάγκῃ τοῖς ἀμείνοσιν λυσιτελέστατον
νενόμισται, ἐπεὶ καὶ τὰ δευτερεῖα τῶν ἐν τῷδε τῷ ἀγῶνι τιθεμένων ἄθλων τὰ πρῶτα τῶν ἐν ἑτέροις ἀξιώματος μεγέθει πλεῖστον ὅσον ὑπερβάλλει.

[133] 22 Τὸ μὲν δὴ προοίμιον τῆς θεοπέμπτου φαντασίας ὧδ’ ἔχει, τρέπεσθαι δ’ ἐπ’ αὐτὴν καιρὸς ἤδη καὶ τῶν ἐμφερομένων ἀκριβοῦν ⁴¹⁴² ἕκαστον. „ἐνυπνιάσθη“ φησί „καὶ ἰδοὺ κλῖμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν, καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ’ αὐτῆς· ὁ δὲ κύριος ἐπεστήρικτο ἐπ’ αὐτῆς“ (Gen. 28, 12. 13).

[134] κλῖμαξ τοίνυν ἐν μὲν τῷ κόσμῳ συμβολικῶς λέγεται ὁ ἀήρ, οὗ βάσις μέν ἐστι γῆ, κορυφὴ δ’ οὐρανός· ἀπὸ γὰρ τῆς
σεληνιακῆς σφαίρας, ἣν ἐσχάτην μὲν τῶν κατ’ οὐρανὸν κύκλων, πρώτην δὲ τῶν πρὸς ἡμᾶς ἀναγράφουσιν οἱ φροντισταὶ τῶν μετεώρων, ἄχρι γῆς ἐσχάτης ὁ ἀὴρ πάντῃ ταθεὶς ἔφθακεν.

[135] οὗτος δ’ ἐστὶ ψυχῶν ἀσωμάτων οἶκος, ἐπειδὴ πάντα τῷ ποιητῇ τὰ τοῦ κόσμου μέρη καλὸν ἔδοξεν εἶναι ζῴων ἀναπληρῶσαι. διὰ τοῦτο γῇ μὲν τὰ
χερσαῖα ἐγκατεσκεύαζε, θαλάτταις δὲ καὶ ποταμοῖς τὰ ἔνυδρα, οὐρανῷ δὲ τοὺς ἀστέρας — καὶ γὰρ ἕκαστος τούτων οὐ μόνον ζῷον, ἀλλὰ καὶ νοῦς ὅλος δι’ ὅλων ὁ καθαρώτατος εἶναι λέγεται —· ὥστε καὶ ἐν τῷ λοιπῷ τμήματι τοῦ παντός, ἀέρι, ζῷα γέγονεν. εἰ δὲ μὴ αἰσθήσει καταληπτά, τί τοῦτο; καὶ ψυχὴ γὰρ ἀόρατον.

[136] καὶ μὴν εἰκός γε ἀέρα
γῆς μᾶλλον καὶ ὕδατος ζῳοτροφεῖν, διότι καὶ τὰ ἐν ἐκείνοις οὗτος ἐψύχωσεν· ἐποίει γὰρ αὐτὸν ὁ τεχνίτης ἀκινήτων μὲν σωμάτων ἕξιν, κινουμένων δὲ ἀφαντάστως φύσιν, ἤδη δὲ ὁρμῇ καὶ φαντασίᾳ χρῆσθαι δυναμένων ψυχήν.

[137] οὐκ ἄτοπον οὖν, δι’ οὗ τὰ ἄλλα ἐψυχώθη, ψυχῶν ἀμοιρεῖν; διὸ μηδεὶς τὴν ἀρίστην φύσιν ζῴων τοῦ ἀρίστου τῶν περιγείων,
ἀέρος, ἀφαιρείσθω· οὐ γὰρ μόνος ἐκ πάντων ἔρημος οὗτος, ἀλλ’ οἷα πόλις εὐανδρεῖ πολίτας ἀφθάρτους καὶ ἀθανάτους ψυχὰς ἔχων ἰσαρίθμους ἄστροις.

[138] τούτων τῶν ψυχῶν αἱ μὲν κατίασιν ἐνδεθησόμεναι ⁴³⁴⁴ σώμασι θνητοῖς, ὅσαι προσγειότατοι καὶ φιλοσώματοι, αἱ δ’ ἀνέρχονται, διακριθεῖσαι πάλιν κατὰ τοὺς ὑπὸ φύσεως ὁρισθέντας ἀριθμοὺς καὶ χρόνους.

[139] τούτων αἱ μὲν τὰ σύντροφα καὶ συνήθη τοῦ p. 642 M. θνητοῦ βίου ποθοῦσαι παλινδρομοῦσιν αὖθις, αἱ δὲ πολλὴν φλυαρίαν αὐτοῦ καταγνοῦσαι
δεσμωτήριον μὲν καὶ τύμβον ἐκάλεσαν τὸ σῶμα, φυγοῦσαι δ’ ὥσπερ ἐξ εἱρκτῆς ἢ μνήματος ἄνω κούφοις πτεροῖς πρὸς αἰθέρα ἐξαρθεῖσαι μετεωροπολοῦσι τὸν αἰῶνα.

[140] ἄλλαι δ’ εἰσὶ καθαρώταται καὶ ἄρισται, μειζόνων φρονημάτων καὶ θειοτέρων ἐπιλαχοῦσαι, μηδενὸς μὲν τῶν περιγείων ποτὲ ὀρεχθεῖσαι τὸ παράπαν, ὕπαρχοι δὲ τοῦ πανηγεμόνος,
ὥσπερ μεγάλου βασιλέως ἀκοαὶ καὶ ὄψεις, ἐφορῶσαι πάντα καὶ ἀκούουσαι.

[141] ταύτας δαίμονας μὲν οἱ ἄλλοι φιλόσοφοι, ὁ δὲ ἱερὸς λόγος ἀγγέλους εἴωθε καλεῖν προσφυεστέρῳ χρώμενος ὀνόματι· καὶ γὰρ τὰς τοῦ πατρὸς ἐπικελεύσεις τοῖς ἐγγόνοις καὶ τὰς τῶν ἐγγόνων χρείας τῷ πατρὶ διαγγέλλουσι.

[142] παρὸ καὶ ἀνερχομένους αὐτοὺς καὶ κατιόντας
εἰσήγαγεν, οὐκ ἐπειδὴ τῶν μηνυσόντων ὁ πάντῃ ἐφθακὼς θεὸς δεῖται, ἀλλ’ ὅτι τοῖς ἐπικήροις ἡμῖν συνέφερε μεσίταις καὶ διαιτηταῖς λόγοις χρῆσθαι διὰ τὸ τεθηπέναι καὶ πεφρικέναι τὸν παμπρύτανιν καὶ τὸ μέγιστον ἀρχῆς αὐτοῦ κράτος.

[143] οὗ λαβόντες ἔννοιαν ἐδεήθημέν ποτέ τινος τῶν μεσιτῶν λέγοντες· „λάλησον σὺ ἡμῖν, καὶ μὴ λαλείτω πρὸς
ἡμᾶς ὁ θεός, μή ποτε ἀποθάνωμεν“ (Exod. 20, 19). οὐ γὰρ ὅτι κολάσεις, ἀλλ’ οὐδ’ ὑπερβαλλούσας καὶ ἀκράτους εὐεργεσίας χωρῆσαι δυνάμεθα, ἃς ἂν αὐτὸς προτείνῃ δι’ ἑαυτοῦ μὴ χρώμενος ὑπηρέταις ἄλλοις.

[144] παγκάλως δὲ ἐστηριγμένον ἐν τῇ γῇ διὰ συμβόλου κλίμακος φαντασιοῦται τὸν ἀέρα· τὰς γὰρ ἀναδιδομένας ἐκ γῆς ἀναθυμιάσεις ⁴⁵⁴⁶ λεπτυνομένας ἐξαεροῦσθαι συμβέβηκεν, ὥστε βάσιν μὲν καὶ ῥίζαν ἀέρος εἶναι γῆν, κεφαλὴν δὲ οὐρανόν.

[145] λέγεται γοῦν, ὅτι σελήνη πίλημα μὲν ἄκρατον αἰθέρος οὔκ ἐστιν, ὡς ἕκαστος τῶν ἄλλων ἀστέρων, κρᾶμα δὲ ἔκ τε αἰθερώδους οὐσίας καὶ ἀερώδους· καὶ τό γε ἐμφαινόμενον αὐτῇ μέλαν, ὃ καλοῦσί τινες πρόσωπον, οὐδὲν ἄλλο εἶναι ἢ τὸν ἀναμεμιγμένον
ἀέρα, ὃς κατὰ φύσιν μέλας ὢν ἄχρις οὐρανοῦ τείνεται.

[146] 23 ἡ μὲν οὖν ἐν κόσμῳ λεγομένη συμβολικῶς κλῖμαξ τοιαύτη ἐστί, τὴν δ’ ἐν ἀνθρώποις σκοποῦντες εὑρήσομεν τὴν ψυχήν, ἧς βάσις μὲν τὸ ὡσανεὶ γεῶδές ἐστιν, αἴσθησις, κεφαλὴ δ’ ὡς ἂν τὸ οὐράνιον, ὁ καθαρώτατος νοῦς.

[147] ἄνω δὲ καὶ κάτω διὰ πάσης p. 643 M. αὐτῆς οἱ τοῦ θεοῦ λόγοι χωροῦσιν ἀδιαστάτως, ὁπότε μὲν ἀνέρχοιντο, συνανασπῶντες
αὐτὴν καὶ τοῦ θνητοῦ διαζευγνύντες καὶ τὴν θέαν ὧν ἄξιον ὁρᾶν μόνων ἐπιδεικνύμενοι, ὁπότε δὲ κατέρχοιντο, οὐ καταβάλλοντες — οὔτε γὰρ θεὸς οὔτε λόγος θεῖος ζημίας αἴτιος —, ἀλλὰ συγκαταβαίνοντες διὰ φιλανθρωπίαν καὶ ἔλεον τοῦ γένους ἡμῶν, ἐπικουρίας ἕνεκα καὶ συμμαχίας,
ἵνα καὶ τὴν ἔτι ὥσπερ ἐν ποταμῷ, τῷ σώματι, φορουμένην ψυχὴν σωτήριον πνέοντες ἀναζωῶσι.

[148] ταῖς μὲν δὴ τῶν ἄκρως κεκαθαρμένων διανοίαις ἀψοφητὶ μόνος ἀοράτως ὁ τῶν ὅλων ἡγεμὼν ἐμπεριπατεῖ — καὶ γάρ ἐστι χρησθὲν τῷ σοφῷ θεοπρόπιον, ἐν ᾧ λέγεται· "περιπατήσω ἐν ὑμῖν, καὶ ἔσομαι ὑμῶν θεός“ (Lev. 26, 12) —, ταῖς
δὲ τῶν ἔτι ἀπολουομένων, μήπω δὲ κατὰ τὸ παντελὲς ἐκνιψαμένων τὴν ῥυπῶσαν καὶ κεκηλιδωμένην ἐν σώμασι βαρέσι ζωὴν ἄγγελοι, λόγοι θεῖοι, φαιδρύνοντες αὐτὰς τοῖς καλοκἀγαθίας δόγμασιν.

[149] ὅσα δὲ ⁴⁷⁴⁸ ἐξοικίζεται κακῶν οἰκητόρων στίφη, ἵνα εἷς ὁ ἀγαθὸς εἰσοικίσηται, δῆλόν ἐστι. σπούδαζε οὖν, ὦ ψυχή, θεοῦ οἶκος γενέσθαι, ἱερὸν ἅγιον, ἐνδιαίτημα κάλλιστον· ἴσως γάρ, ἴσως ὃν ὁ κόσμος ἅπας, καὶ σὺ οἰκοδεσπότην σχήσεις ἐπιμελούμενον τῆς ἰδίας οἰκίας, ὡς εὐερκεστάτη καὶ ἀπήμων
εἰσαεὶ διαφυλάττοιτο.

[150] ἴσως δὲ καὶ τὸν ἑαυτοῦ βίον ὁ ἀσκητὴς φαντασιοῦται κλίμακι ἐοικότα· φύσει γὰρ ἀνώμαλον πρᾶγμα ἄσκησις, τοτὲ μὲν προϊοῦσα εἰς ὕψος, τοτὲ δ’ ὑποστρέφουσα πρὸς τοὐναντίον, καὶ τοτὲ μὲν καθάπερ ναῦς εὐπλοίᾳ τῇ τοῦ βίου, τοτὲ δὲ δυσπλοίᾳ χρωμένη. ἑτερήμερος γάρ, ὡς ἔφη τις, τῶν ἀσκητῶν ὁ βίος, ἄλλοτε
μὲν ζῶν καὶ ἐγρηγορώς, ἄλλοτε δὲ τεθνεὼς ἢ κοιμώμενος.

[151] καὶ τάχα οὐκ ἀπὸ σκοποῦ τοῦτο λέγεται· σοφοὶ μὲν γὰρ τὸν ὀλύμπιον καὶ οὐράνιον χῶρον ἔλαχον οἰκεῖν, ἄνω φοιτᾶν ἀεὶ μεμαθηκότες, κακοὶ δὲ τοὺς ἐν Ἅιδου μυχούς, ἐξ ἀρχῆς ἄχρι τέλους ἀποθνῄσκειν ἐπιτετηδευκότες καὶ εἰς γῆρας ἐκ σπαργάνων φθορᾶς ἐθάδες ὄντες.

[152] οἱ δ’ ἀσκηταὶ —
μεθόριοι γὰρ τῶν ἄκρων εἰσὶν — ἄνω καὶ κάτω πολλάκις ὡς ἐπὶ κλίμακος βαδίζουσιν, ἢ ὑπὸ τῆς κρείττονος μοίρας ἀνελκόμενοι ἢ ὑπὸ τῆς χείρονος ἀντισπώμενοι, μέχρις ἂν ὁ τῆς ἁμίλλης καὶ διαμάχης ταύτης βραβευτὴς θεὸς ἀναδῷ τὰ βραβεῖα τάξει τῇ βελτίονι, τὴν ἐναντίαν εἰσάπαν καθελών.

[153] 24 ἐμφαίνεται δ’ ἔτι καὶ τοιοῦτον εἴδωλον,
ὅπερ οὐκ ἄξιον ἡσυχασθῆναι. τὰ ἀνθρώπων πράγματα κλίμακι πέφυκεν ἐξομοιοῦσθαι διὰ τὴν ἀνώμαλον p. 644 M. αὐτῶν φοράν.

[154] ἡ μία γάρ, ὡς ⁴⁹⁵⁰ ἔφη τις, ἡμέρα τὸν μὲν καθεῖλεν ὑψόθεν, τὸν δὲ ἦρεν ἄνω, μηδενὸς ἐν ὁμοίῳ πεφυκότος μένειν τῶν παρ’ ἡμῖν, ἀλλὰ παντοίας μεταβαλλόντων τροπάς.

[155] ἢ οὐκ ἄρχοντες μὲν ἐξ ἰδιωτῶν, ἰδιῶται δ’ ἐξ ἀρχόντων, πένητες δ’ ἐκ πλουσίων καὶ ἐκ πενήτων πολυχρήματοι καὶ ἔνδοξοι μὲν ἐξ ἠμελημένων, ἐπιφανέστατοι δὲ ἐξ ἀδόξων ἀεὶ γίνονται καὶ
ἰσχυροὶ μὲν ἐξ ἀσθενῶν, ἐκ δὲ ἀδυνάτων δυνατοὶ καὶ συνετοὶ μὲν ἐξ ἀφραινόντων, εὐλογιστότατοι δὲ ἐκ παραπαιόντων·

[156] καὶ ὁδός τις ἥδ’ ἐστὶν ἄνω καὶ κάτω τῶν ἀνθρωπείων πραγμάτων, ἀστάτοις καὶ ἀνιδρύτοις χρωμένη συντυχίαις, ὧν τὸ ἀνώμαλον οὐκ ἀδήλοις ἀλλὰ σαφέσι τεκμηρίοις ὁ ἀψευδέστατος ἐλέγχει χρόνος.

[157] 25 Ἐμήνυε δὲ τὸ ὄναρ ἐστηριγμένον ἐπὶ τῆς κλίμακος τὸν ἀρχάγγελον, κύριον· ὑπεράνω γὰρ ὡς ἅρματος ἡνίοχον ἢ ὡς νεὼς κυβερνήτην ὑποληπτέον ἵστασθαι τὸ ὂν ἐπὶ σωμάτων, ἐπὶ ψυχῶν, ἐπὶ πραγμάτων, ἐπὶ λόγων, ἐπὶ ἀγγέλων, ἐπὶ γῆς, ἐπ’ ἀέρος, ἐπ’ οὐρανοῦ, ἐπ’ αἰσθητῶν δυνάμεων, ἐπ’ ἀοράτων φύσεων, ὅσαπερ θεατὰ καὶ
ἀθέατα· τὸν γὰρ κόσμον ἅπαντα ἐξάψας ἑαυτοῦ καὶ ἀναρτήσας τὴν τοσαύτην ἡνιοχεῖ φύσιν.

[158] μηδεὶς δ’ ἀκούων, ὅτι ἐπεστήρικτο, νομισάτω τι συνεργεῖν θεῷ πρὸς τὸ παγίως στῆναι, ἀλλ’ ἐκεῖνο λογισάσθω, ὅτι τὸ δηλούμενον ἴσον ἐστὶ τῷ στήριγμα καὶ ἔρεισμα καὶ ὀχυρότης καὶ βεβαιότης ἁπάντων ἐστὶν ὁ ἀσφαλὴς θεός, ἐνσφραγιζόμενος οἷς ἂν
ἐθέλῃ τὸ ἀσάλευτον· ἐπερείδοντος γὰρ καὶ συστηρίζοντος αὐτοῦ μένει τὰ συσταθέντα ἀνώλεθρα κραταιῶς.

[159] ὁ τοίνυν ἐπιβεβηκὼς τῇ οὐρανοῦ κλίμακι λέγει τῷ φαντασιουμένῳ τὸ ὄναρ· „ἐγὼ κύριος ὁ θεὸς Ἀβραὰμ ⁵¹ τοῦ πατρός σου καὶ ὁ θεὸς Ἰσαάκ· μὴ φοβοῦ“ (Gen. 28, 13). ὁ χρησμὸς οὗτος τὸ τέρμα τῆς ἀσκητικῆς ψυχῆς καὶ βεβαιότατον ἔρεισμα ἦν, ὃς αὐτὴν ἀνεδίδασκεν, ὅτι ὁ τῶν ὅλων κύριος καὶ θεὸς ἀμφότερα ταῦτα τοῦ γένους ἐστὶν αὐτῷ, πατέρων καὶ πάππων ἐπιγραφεὶς καὶ
ἐπικληθεὶς ἑκάτερον, ἵνα τὸν αὐτὸν ὅ τε κόσμος ἅπας καὶ ὁ φιλάρετος ἔχῃ κλῆρον· ἐπεὶ καὶ λέλεκται· „κύριος αὐτὸς κλῆρος αὐτῷ“ (Deut. 10, 9).

[160] 26 Μὴ νομίσῃς δὲ παρέργως τοῦ μὲν Ἀβραὰμ νυνὶ λέγεσθαι κύριον καὶ θεόν, τοῦ δὲ Ἰσαὰκ θεὸν αὐτὸ μόνον. ὁ μὲν γὰρ p. 645 M. αὐτηκόου
καὶ αὐτοδιδάκτου καὶ αὐτομαθοῦς φύσει περιγινομένης σύμβολον ἐπιστήμης ἐστίν, ὁ δὲ Ἀβραὰμ διδασκομένης· καὶ τῷ μὲν αὐτόχθονι καὶ αὐθιγενεῖ συμβέβηκεν εἶναι, τῷ δὲ μετανάστῃ καὶ ἐπηλύτῳ.

[161] τὴν γὰρ χαλδαΐζουσαν ἀλλογενῆ καὶ ἀλλόφυλον γλῶτταν τῶν περὶ ἀστρονομίαν μετεωρολεσχῶν ἀπολιπὼν ἐπὶ τὴν ἁρμόττουσαν λογικῷ ζῴῳ
παρεγένετο, τὴν τοῦ πάντων αἰτίου θεραπείαν.

[162] οὗτος μὲν δὴ ὁ τρόπος δυεῖν δυνάμεων τῶν ἐπιμελησομένων ἐστὶ χρεῖος, ἡγεμονίας καὶ εὐεργεσίας, ἵνα τῷ μὲν κράτει τοῦ ἡγεμόνος ὑπακούῃ τῶν νομοθετουμένων, τῷ δὲ χαριστικῷ μεγάλα ὠφελῆται, ὁ δ’ ἕτερος τῆς κατὰ τὸ χαρίζεσθαι μόνης· οὐ γὰρ ὑπὸ νουθετούσης ἀρχῆς ἐβελτιώθη, φύσει περιπεποιημένος
τὸ καλόν, ἀλλὰ διὰ τὰς ὀμβρηθείσας ἄνωθεν δωρεὰς ἀγαθὸς καὶ τέλειος ἐξ ἀρχῆς ἐγένετο.

[163] χαριστικῆς μὲν οὖν δυνάμεως θεός, βασιλικῆς δὲ κύριος ὄνομα. τί οὖν ἄν τις εἴποι πρεσβύτερον ἀγαθὸν ἢ τὸ τυχεῖν ἀκράτου καὶ ἀμιγοῦς εὐεργεσίας, τί δὲ νεώτερον ἢ τὸ κεκραμένης ἔκ τε ἡγεμονίας καὶ δωρεᾶς; ὅ μοι δοκεῖ συνιδὼν ὁ ἀσκητὴς
εὔξασθαι θαυμασιωτάτην εὐχήν, ἵνα αὐτῷ γένηται κύριος εἰς θεόν (Gen. 28, 21)· ἐβούλετο γὰρ μηκέτι ὡς ἄρχοντα εὐλαβεῖσθαι, ἀλλ’ ὡς εὐεργέτην ἀγαπητικῶς τιμᾶν.

[164] ἆρ’ οὐχὶ τούτοις καὶ τοῖς παραπλησίοις ⁵² εἰκὸς ἦν καὶ τοὺς τυφλοὺς διάνοιαν ὀξυδορκήσειν, πρὸς τῶν ἱερωτάτων ἐνομματουμένους λογίων, ὡς φυσιογνωμονεῖν καὶ μὴ μόνον τοῖς ῥητοῖς ἐφορμεῖν; ἀλλὰ κἂν ἡμεῖς καμμύσαντες τὸ τῆς ψυχῆς ὄμμα μὴ σπουδάζωμεν ἢ μὴ δυνώμεθα ἀναβλέπειν, αὐτός, ὦ ἱεροφάντα, ὑπήχει καὶ ἐπιστάτει καὶ ἐγχρίων μή ποτε ἀπείπῃς, ἕως ἐπὶ τὸ κεκρυμμένον
ἱερῶν λόγων φέγγος ἡμᾶς μυσταγωγῶν ἐπιδείξῃς τὰ κατάκλειστα καὶ ἀτελέστοις ἀόρατα κάλλη.

[165] σοὶ μὲν δὴ ταῦτα ποιεῖν ἐμπρεπές· ψυχαὶ δ’ ὅσαι θείων ἐρώτων ἐγεύσασθε, καθάπερ ἐκ βαθέος ὕπνου διαναστᾶσαι καὶ τὴν ἀχλὺν ἀποσκεδάσασαι πρὸς τὴν περίβλεπτον θέαν ἐπείχθητε μεθέμεναι τὸν βραδὺν καὶ μελλητὴν ὄκνον, ἵν’ ὅσα θεάματα καὶ ἀκούσματα
τῆς ὑμετέρας ἕνεκα ὠφελείας ὁ ἀγωνοθέτης εὐτρέπισε κατανοήσητε.

[166] 27 Μυρία μὲν οὖν ἐστιν ἀοίδιμα τῶν πρὸς ἐπίδειξιν, ἓν δ’ οὖν καὶ τὸ λεχθὲν πρὸ μικροῦ· τὸν μὲν γὰρ γένει πάππον τοῦ ἀσκητοῦ πατέρα εἶπε τὸ λόγιον, τῷ δ’ ὡς p. 646 M. ἀληθῶς πατρὶ τὸ τοῦ γεννήσαντος οὐκ ἐπεφήμισεν ὄνομα. λέγει γάρ· „ἐγὼ κύριος ὁ θεὸς Ἀβραὰμ
τοῦ πατρός σου„ — καίτοι πάππος οὗτος ἦν — καὶ πάλιν „ὁ θεὸς Ἰσαάκ„ (Gen. 28, 13), εἶτ’ οὐ προστίθησι „τοῦ πατρός σου„.

[167] οὔκουν ἄξιον τὴν τούτων αἰτίαν ἐρευνῆσαι; πάνυ γε. τίς οὖν ἐστι, μὴ παρέργως σκοπήσωμεν. τὴν ἀρετὴν ἢ φύσει ἢ ἀσκήσει ἢ μαθήσει
περιγίνεσθαί φησι, διὸ καὶ τρεῖς τοὺς γενάρχας τοῦ ἔθνους σοφοὺς ⁵³⁵⁴ πάντας ἀνέγραφεν, ἀπὸ μὲν τῆς αὐτῆς οὐχ ὁρμηθέντας ἰδέας, πρὸς δὲ τὸ αὐτὸ τέλος ἐπειχθέντας.

[168] ὁ μὲν γὰρ πρεσβύτατος αὐτῶν Ἀβραὰμ ἡγεμόνι ὁδοῦ τῆς πρὸς τὸ καλὸν ἀγούσης ἐχρήσατο διδασκαλίᾳ, ὡς ἐν ἑτέροις, ὡς ἂν οἷόν τε ᾖ, δείξομεν, ὁ δὲ μέσος Ἰσαὰκ αὐτηκόῳ καὶ αὐτομαθεῖ
τῇ φύσει, ὁ δὲ τρίτος Ἰακὼβ ἀσκητικαῖς μελέταις, καθ’ ἃς οἱ ἔναθλοι καὶ ἐναγώνιοι πόνοι.

[169] τριῶν οὖν τρόπων ὑπαρχόντων, ἐξ ὧν σοφία περιγίνεται, τοὺς ἄκρους μάλιστα συμβέβηκεν ἡνῶσθαι· τὸ γὰρ ἀσκήσει ἔγγονον τοῦ μαθήσει, τὸ δὲ φύσει συγγενὲς μὲν — ὑποβέβληται γὰρ ὡς ῥίζα πᾶσιν —, ἀνανταγωνίστου δὲ καὶ ἑτοίμου γέρως
ἔλαχεν.

[170] ὥστε εἰκότως Ἀβραὰμ ὁ βελτιωθεὶς διδασκαλίᾳ πατὴρ Ἰακὼβ λέγεται, τοῦ μελέτῃ συγκροτηθέντος, οὐκ ἄνθρωπος ἀνθρώπου μᾶλλον ἢ δύναμις ἀκουστικὴ πρὸς μάθησιν ἑτοιμοτάτη δυνάμεως ἀσκητικῆς καὶ ἐπιτηδείου πρὸς ἄθλησιν.

[171] ἐὰν μέντοι ὁ ἀσκητὴς οὗτος εὐτόνως δράμῃ πρὸς τὸ τέλος καὶ τηλαυγῶς ἴδῃ ἃ πρότερον ἀμυδρῶς ὠνειροπόλει,
μετατυπωθεὶς τῷ κρείττονι χαρακτῆρι καὶ προσαγορευθεὶς Ἰσραήλ, ὁ θεὸν ὁρῶν, ἀντὶ τοῦ πτερνίζοντος Ἰακὼβ πατέρα οὐκέτι τὸν μαθόντα Ἀβραάμ, ἀλλὰ τὸν φύσει γεννηθέντα ἀστεῖον Ἰσαὰκ ἐπιγράφεται.

[172] ταῦτα δὲ οὐκ ἐμός ἐστι μῦθος, ἀλλὰ χρησμὸς ἐν ταῖς ἱεραῖς ἀναγεγραμμένος στήλαις. „ἀπάρας“ γάρ φησιν „Ἰσραὴλ αὐτὸς καὶ πάντα τὰ
αὐτοῦ ἦλθεν ἐπὶ τὸ φρέαρ τοῦ ὅρκου, καὶ ἔθυσε θυσίαν τῷ θεῷ τοῦ πατρὸς αὐτοῦ Ἰσαάκ“ (Gen. 46, 1). ἆρ’ ἤδη κατανοεῖς, ὅτι οὐ περὶ φθαρτῶν ἀνθρώπων, ἀλλ’, ὡς ἐλέχθη, περὶ φύσεως πραγμάτων ἐστὶν ὁ παρὼν λόγος; ἰδοὺ γὰρ τὸ αὐτὸ ὑποκείμενον τοτὲ μὲν Ἰακὼβ ὀνομάζεται πατρὸς Ἀβραάμ, τοτὲ δὲ Ἰσραὴλ πατρὸς Ἰσαὰκ καλεῖται διὰ
τὴν ἠκριβωμένην αἰτίαν.

[173] 28 Εἰπὼν τοίνυν „ἐγὼ κύριος ὁ θεὸς Ἀβραὰμ τοῦ πατρός σου καὶ ὁ θεὸς Ἰσαὰκ“ ἐπιφέρει· „μὴ φοβοῦ“ (Gen. 28,13), κατὰ τὸ ἀκόλουθον· πῶς γὰρ ἔτι φοβηθησόμεθα, τὸ φόβου καὶ παντὸς πάθους ⁵⁵ λυτήριον σὲ τὸν ὑπερασπιστὴν ὅπλον ἔχοντες; ὃς καὶ p. 647 M. τοὺς ἀρχετύπους τῆς παιδείας ἡμῶν τύπους ἀδηλουμένους ἐμόρφωσας, ἵν’ ἐμφανεῖς ὦσιν, Ἀβραὰμ μὲν διδάξας, Ἰσαὰκ δὲ γεννήσας· τοῦ μὲν γὰρ ὑφηγητής, τοῦ δὲ πατὴρ ὑπέμεινας ὀνομασθῆναι, τῷ μὲν τὴν γνωρίμου τάξιν, τῷ δὲ τὴν υἱοῦ παρασχών.

[174] διὰ τοῦτο καὶ τὴν γῆν, λέγω δὲ τὴν παμφορωτάτην
καὶ εὐκαρποτάτην ἀρετήν, ἐφ’ ἧς καθεύδει ὁ ἀσκητὴς ἀναπαυόμενος τῷ τὸν μὲν αἰσθήσεως κοιμᾶσθαι βίον, τὸν δὲ ψυχῆς ἐγρηγορέναι, δώσειν ὁμολογεῖς (Gen. 28, 13), ἀποδεξάμενος αὐτοῦ τὴν εἰρηνικὴν ἀνάπαυσιν, ἣν οὐκ ἄνευ πολέμου καὶ τῶν ἐν πολέμῳ ταλαιπωριῶν εἵλετο, οὐχ ὅπλα βαστάζων καὶ ἀνθρώπους ἀναιρῶν, ἄπαγε, ἀλλὰ τὸ
ἀντίπαλον ἀρετῆς παθῶν καὶ κακιῶν στῖφος καθαιρῶν.

[175] τὸ δὲ σοφίας γένος ἄμμῳ γῆς (ibid. 14) ἐξομοιοῦται διά τε πληθὺν ἀπερίγραφον, καὶ διότι τὰς μὲν τῆς θαλάττης ἐπιδρομὰς ἡ ὑποταίνιος ἄμμος ἀνακρούεται, τὰς δὲ τῶν ἁμαρτημάτων καὶ ἀδικημάτων ὁ παιδείας λόγος. οὗτος δὲ κατὰ τὰς θείας ὑποσχέσεις ἄχρι τῶν περάτων τοῦ παντὸς
εὐρύνεται καὶ τὸν ἔχοντα ἀποφαίνει τῶν τοῦ κόσμου κληρονόμον μερῶν, φθάνοντα πάντῃ, πρὸς τὰ ἑῷα, πρὸς τὰ ἑσπέρια, τὰ κατὰ μεσημβρίαν, τὰ προσάρκτια· λέγεται γάρ, ὅτι „πλατυνθήσεται ἐπὶ θάλασσαν καὶ λίβα καὶ βορρᾶν καὶ ἀνατολάς“ (ibid. 14).

[176] ἔστι δ’ ὁ ἀστεῖος οὐκ ἴδιον μόνον ἀλλὰ καὶ κοινὸν ἀγαθὸν ἅπασιν, ἐξ ἑτοίμου τὴν ἀφ’ ἑαυτοῦ
προτείνων ὠφέλειαν. ὡς γὰρ ἥλιος ἁπάντων ἐστὶ φῶς τῶν ὄψεις ἐχόντων, οὕτω καὶ ὁ σοφὸς τῶν ὅσοι λογικῆς κεκοινωνήκασι φύσεως· 29 „ἐνευλογηθήσονται γὰρ ἐν σοὶ“ φησί „πᾶσαι αἱ φυλαί“ (ibid. 14).

[177] ὁ δὲ χρησμὸς οὗτος ἐφαρμόττει καὶ αὐτῷ τινι πρὸς ἑαυτὸν καὶ ⁵⁶⁵⁷ ἑτέρῳ πρὸς ἕτερον. ἐάν τε γὰρ ὁ ἐν ἐμοὶ νοῦς ἀρετῇ τελείᾳ καθαρθῇ, καὶ αἱ τοῦ περὶ ἐμὲ γεώδους φυλαὶ συγκαθαίρονται, ἃς ἔλαχον αἱ αἰσθήσεις καὶ ἡ μεγίστη δεξαμενή, τὸ σῶμα· ἐάν τέ τις κατ’ οἰκίαν ἢ πόλιν ἢ χώραν ἢ ἔθνος γένηται φρονήσεως ἐραστής, ἀνάγκη τὴν οἰκίαν
ἐκείνην καὶ τὴν πόλιν καὶ τὴν χώραν καὶ τὸ ἔθνος ἀμείνονι βίῳ χρῆσθαι.

[178] καθάπερ γὰρ τὰ ἐκθυμιώμενα τῶν ἀρωμάτων εὐωδίας τοὺς πλησιάζοντας ἀναπίμπλησι, τὸν αὐτὸν τρόπον ὅσοι γείτονες καὶ ὅμοροι σοφοῦ, τῆς ἀπ’ αὐτοῦ σπῶντες αὔρας ἐπὶ μήκιστον χεομένης βελτιοῦνται τὰ ἤθη.

[179] 30 Μεγίστη δέ ἐστιν εὐεργεσία ψυχῇ πονούσῃ καὶ διαθλούσῃ συνοδοιπόρον ἔχειν τὸν ἐφθακότα πάντῃ θεόν· „ἰδοὺ“ γάρ φησιν "ἐγὼ μετὰ σοῦ“ (ibid. 15). τίνος οὖν ἂν ἔτι χρεῖοι γενοίμεθα πλούτου, σὲ τὸν ἀληθείᾳ πλοῦτον ἔχοντες μόνον „διαφυλάσσοντα ἐν ὁδῷ“ (ibid.) τῇ πρὸς ἀρετὴν ἀγούσῃ κατὰ πάσας αὐτῆς τὰς τομάς; οὐ γὰρ ἓν μέρος ἐστὶ τοῦ λογικοῦ p. 648 M. βίου τὸ πρὸς δικαιοσύνην καὶ τὴν ἄλλην τεῖνον
ἀρετήν, ἀλλὰ μυρία ὅσα, ἐξ ὧν ἔστιν ὁρμωμένους φρονήσεως ἐφικνεῖσθαι.

[180] 31 παγκάλως δὲ εἴρηται καὶ τὸ "ἀποστρέψω σε εἰς τὴν γῆν ταύτην“ (ibid.). καλὸν μὲν γὰρ ἦν, τὸν λογισμὸν ἐφ’ ἑαυτοῦ μείναντα μὴ ἀποδημῆσαι πρὸς αἴσθησιν· δεύτερος δὲ πλοῦς, ἐφ’ ἑαυτὸν
ὑποστρέψαι πάλιν.

[181] ἴσως δὲ καὶ τὸ περὶ ἀφθαρσίας ψυχῆς ὑπαινίττεται δόγμα διὰ τούτου· ἀπολιποῦσα μὲν γὰρ τὸν οὐράνιον τόπον, ὡς καὶ μικρῷ πρότερον ἐλέχθη, καθάπερ εἰς ξένην χώραν ἦλθε τὸ σῶμα. φησὶ δ’ οὐ μέχρι τοῦ παντὸς καθειργμένην αὐτὴν ὁ γεννήσας περιόψεσθαι πατήρ, ἀλλ’ οἶκτον λαβὼν λύσειν τὰ δεσμὰ καὶ ἐλευθέραν ⁵⁸⁵⁹ ἄχρι τῆς μητροπόλεως ἀσφαλῶς παραπέμψειν καὶ μὴ πρότερον ἀνήσειν ἢ τὰς διὰ λόγων ὑποσχέσεις ἀληθείας ἔργοις βεβαιωθῆναι· θεοῦ γὰρ ἴδιον λέγειν πάντως τὰ γενησόμενα. καίτοι τί τοῦτό φαμεν;

[182] ἔργων γὰρ ἀδιαφοροῦσιν αὐτοῦ οἱ λόγοι. διακινηθεῖσα οὖν καὶ διαναστᾶσα πρὸς τὰς περὶ τοῦ ὄντος ζητήσεις ἡ ἀσκητικὴ ψυχὴ τὸ μὲν
πρῶτον ὑπετόπησεν εἶναι τὸ ὂν ἐν τόπῳ, μικρὸν δὲ ἐπισχοῦσα τῷ δυστοπάστῳ τῆς σκέψεως περιδεὴς γίνεται καὶ μετανοεῖν ἄρχεται.

[183] „ἐξηγέρθη“ γάρ φησιν „Ἰακὼβ καὶ εἶπεν, ὅτι ἔστι κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν“ (ibid. 16). καὶ ἄμεινον ἦν, εἴποιμ’ ἂν, ἀγνοεῖν ἢ ἔν τινι θεὸν ὑπολαμβάνειν εἶναι, τὸν περιέχοντα αὐτὸν ἐν
κύκλῳ τὰ πάντα.

[184] 32 Δικαίως οὖν ἐφοβήθη καὶ εἶπε θαυμαστικῶς· „ὡς φοβερὸς ὁ τόπος οὗτος“ (ibid. 17). ὄντως γὰρ τῶν ἐν φυσιολογίᾳ τόπος ἀργαλεώτατος, ἐν ᾧ ζητεῖται, ποῦ καὶ εἰ συνόλως ἔν τινι τὸ ὄν, τῶν μὲν λεγόντων, ὅτι πᾶν τὸ ὑφεστὼς χώραν τινὰ κατείληφε, καὶ ἄλλων ἄλλην
ἀπονεμόντων, ἢ ἐντὸς τοῦ κόσμου ἢ ἐκτὸς αὐτοῦ μετακόσμιόν τινα, τῶν δὲ φασκόντων, ὅτι οὐδενὶ τῶν ἐν γενέσει τὸ ἀγένητον ὅμοιον, ἀλλὰ τοῖς ὅλοις ὑπερβάλλον, ὡς καὶ τὴν ὠκυδρομωτάτην διάνοιαν ὑστερίζουσαν μακρῷ τῆς καταλήψεως ὁμολογεῖν ἡττᾶσθαι.

[185] διόπερ εὐθὺς ἀνέκραγεν· „οὐκ ἔστι τοῦτο“ (ibid.), ὃ ἐδόξασα, „ὅτι ἔστι κύριος ἔν τῳ
τόπῳ“ (ibid. 16)· περιέχει γάρ, ἀλλ’ οὐ περιέχεται κατὰ τὸν ἀληθῆ λόγον. τοῦτο δὲ τὸ δεικνύμενον καὶ ὁρατόν, ὁ αἰσθητὸς οὑτοσὶ κόσμος, οὐδὲν ἄρα ἄλλο ἐστὶν ἢ οἶκος θεοῦ (ibid.), μιᾶς τῶν τοῦ ὄντος δυνάμεων, καθ’ ἣν ἀγαθὸς ἦν.

[186] τὸν δὲ κόσμον οἶκον ὠνόμασε καὶ πύλην τοῦ πρὸς ἀλήθειαν οὐρανοῦ (ibid. 17) προσεῖπε. τί δὲ τοῦτ’ ἐστί; τὸν ἐκ
⁶⁰⁶¹ τῶν ἰδεῶν συσταθέντα, ἐν τῷ χειροτονηθέντι κατὰ τὰς θείας χορηγίας, κόσμον νοητὸν p. 649 M. οὐκ ἔνεστιν ἄλλως καταλαβεῖν ὅτι μὴ κατὰ τὴν τοῦ αἰσθητοῦ καὶ ὁρωμένου τούτου μετάβασιν.

[187] οὐδὲ γὰρ ἄλλο τῶν ὄντων οὐδὲν ἀσώματον ἐννοῆσαι δυνατὸν ὅτι μὴ τὴν ἀρχὴν λαβόντας ἀπὸ
σωμάτων· ἠρεμούντων μὲν γὰρ ἐνοήθη τόπος, χρόνος δὲ κινουμένων, σημεῖα δὲ καὶ γραμμαὶ καὶ ἐπιφάνειαι καὶ συνόλως πέρατα ἀπὸ τῆς ἐξωτάτω περικειμένης οἷον ἀμπεχόνης.

[188] κατὰ τὸ ἀνάλογον οὖν καὶ ὁ νοητὸς ἀπὸ τοῦ αἰσθητοῦ κόσμος ἐνοήθη, πύλη τις ὢν ἐκείνου. ὡς γὰρ οἱ βουλόμενοι τὰς πόλεις θεάσασθαι διὰ πυλῶν εἰσίασιν, οὕτως
ὅσοι τὸν ἀειδῆ κόσμον καταλαβεῖν ἐθέλουσιν, ὑπὸ τῆς τοῦ ὁρατοῦ φαντασίας ξεναγοῦνται. [ὁ δὲ νοητῆς ὑποστάσεως κόσμος ἄνευ ἡστινοσοῦν σχημάτων ὄψεως, μόνης δὲ διὰ τῆς ἀρχετύπου ἰδέας τῆς ἐν τῷ διαχαραχθέντι πρὸς τὸ θεαθὲν αὐτῷ εἶδος ἄνευ σκιᾶς μετακληθήσεται, πάντων αὐτῷ τειχῶν καὶ πάσης πύλης ἀπαρθέντων εἰς τὸ μὴ ἀπό
τινος ἀθρῆσαι, ἀλλ’ αὐτὸ καθ’ αὑτὸ ἀλέκτῳ τινὶ καὶ δυσερμηνεύτῳ θέᾳ διιδεῖν κάλλος ἀναλλοίωτον.]

[189] 33 Περὶ μὲν δὴ τούτων ἅλις. ἐφαρμόζει δὲ τῷ αὐτῷ εἴδει καὶ ἕτερος ὄνειρος, ὁ περὶ τῆς ποικίλης ἀγέλης, ὃν περιαναστὰς ὁ φαντασιωθεὶς διηγεῖται φάσκων· "εἶπέ μοι ὁ ἄγγελος τοῦ θεοῦ καθ’ ὕπνον·
Ἰακώβ. ἐγὼ δὲ εἶπα· τί ἐστι; καὶ εἶπεν· ἀνάβλεψον τοῖς ὀφθαλμοῖς σου καὶ ἴδε τοὺς τράγους καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διαλεύκους καὶ ποικίλους καὶ σποδοειδεῖς ῥαντούς. ἑώρακα γὰρ ὅσα σοι Λάβαν ποιεῖ. ἐγώ εἰμι ὁ ὁ θεὸς ὁ ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ, οὗ ἤλειψάς μοι στήλην καὶ ηὔξω μοι εὐχήν. νῦν οὖν ⁶² ἀνάστηθι καὶ ἔξελθε ἐκ τῆς γῆς ταύτης καὶ ἄπελθε εἰς τὴν γῆν τῆς γενέσεώς σου, καὶ ἔσομαι μετὰ σοῦ“ (Gen. 31,11 — 13).

[190] ὁρᾷς ὅτι θεοπέμπτους ὀνείρους ἀναγράφει ὁ θεῖος λόγος οὐ μόνον τοὺς κατὰ τὸ πρεσβύτατον τῶν αἰτίων προφαινομένους, ἀλλὰ καὶ τοὺς διὰ τῶν ὑποφητῶν αὐτοῦ καὶ ὀπαδῶν ἀγγέλων, οἳ θείας καὶ εὐδαίμονος μοίρας
πρὸς τοῦ γεννήσαντος ἠξίωνται πατρός. σκόπει μέντοι καὶ τὸ ἀκόλουθον.

[191] ὁ ἱερὸς λόγος τοῖς μὲν ὡς βασιλεὺς ἃ χρὴ πράττειν ἐξ ἐπιτάγματος παραγγέλλει, τοῖς δὲ ὡς γνωρίμοις διδάσκαλος τὰ πρὸς ὠφέλειαν ὑφηγεῖται, τοῖς δὲ ὡς σύμβουλος γνώμας εἰσηγούμενος τὰς ἀρίστας τὸ συμφέρον ἐξ ἑαυτῶν οὐκ εἰδότας μεγάλα ὠφελεῖ, τοῖς δὲ ὡς φίλος
ἐπιεικῶς καὶ μετὰ πειθοῦς πολλὰ καὶ τῶν ἀρρήτων ἀναφέρει, ὧν οὐδένα τῶν ἀτελέστων ἐπακοῦσαι θέμις.

[192] ἔστι p. 650 M. δ’ ὅτε καὶ πυνθάνεταί τινων, ὥσπερ τοῦ Ἀδάμ· „ποῦ εἶ“ (Gen. 3, 9), πρὸς ὃ ἀποκρίναιτ’ ἄν τις οἰκείως „οὐδαμοῦ“, τῷ τἀνθρώπεια πάντα ἐν ὁμοίῳ μὴ μένειν, ἀλλὰ κινεῖσθαι καὶ ψυχῇ καὶ σώματι καὶ τοῖς ἐκτός. ἀνίδρυτοι μὲν γὰρ οἱ
λογισμοί, φαντασίας ἀπὸ τῶν αὐτῶν πραγμάτων οὐχὶ τὰς αὐτὰς ἀλλ’ ἐναντίας ἔχοντες, ἀνίδρυτον δὲ καὶ τὸ σῶμα, ὡς μηνύουσιν αἱ ἐκ βρέφους ἄχρι γήρως τῶν ἡλικιῶν ἁπασῶν τροπαί, ἀνίδρυτα δὲ καὶ τὰ

[193] ἐκτὸς ἐπῃωρημένα φορᾷ τύχης ἀεὶ σαλευούσης. 34 ἐπειδὰν μέντοι πρὸς τὸ τῶν φίλων ἔλθῃ συνέδριον, οὐ πρότερον ἄρχεται λέγειν ἢ
ἕκαστον αὐτῶν ἀνακαλέσαι καὶ ὀνομαστὶ προσειπεῖν, ἵνα τὰ ὦτα ἀνορθιάσαντες, ἡσυχίᾳ καὶ προσοχῇ χρώμενοι, τῶν θεσμῳδουμένων εἰς ἄληστον μνήμην ἀκούωσιν· ἐπεὶ καὶ ἑτέρωθι λέγεται· „σιώπα καὶ ἄκουε“ (Deut. 27, 9).

[194] τοῦτον τὸν τρόπον ἐπὶ μὲν τοῦ βάτου Μωϋσῆς ἀνακαλεῖται — „ὡς γὰρ εἶδε“ φησίν „ὅτι προσάγει ἰδεῖν, ἐκάλεσεν
αὐτὸν κύριος ἐκ τοῦ βάτου λέγων· Μωυσῆ, Μωυσῆ. ὁ δὲ εἶπε· τί ⁶³ ἐστιν;„ (Exod. 3,4) —, Ἀβραὰμ δὲ ἐπὶ τῆς τοῦ ἀγαπητοῦ καὶ μόνου παιδὸς ὁλοκαυτώσεως, ἡνίκα τε ἱερουργεῖν ἤρχετο καὶ ὁπότε δοὺς ἀπόπειραν εὐσεβείας ἐξ ἀνθρώπων ἀφανίσαι τὸ αὐτομαθὲς γένος, ἐπίκλησιν Ἰσαάκ, ἐκωλύθη·

[195] ἀρχομένου μὲν γάρ φησιν, ὅτι „ὁ θεὸς ἐπείραζε
τὸν Ἀβραὰμ καὶ εἶπε πρὸς αὐτόν· Ἀβραάμ, Ἀβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ. καὶ εἶπε· λάβε τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν Ἰσαάκ, καὶ ἀνένεγκε„, ἤδη δὲ τὸ ἱερεῖον ἐπὶ τὸν βωμὸν ἀνενηνοχότος, τότε „ἐκάλεσεν αὐτὸν ἄγγελος κυρίου ἐκ τοῦ οὐρανοῦ λέγων· Ἀβραάμ, Ἀβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ. καὶ εἶπε· μὴ ἐπιβάλῃς
τὴν χεῖρά σου ἐπὶ τὸ παιδάριον, μηδὲ ποιήσῃς αὐτῷ μηδέν„ (Gen. 22,1. 2. 9 — 12).

[196] εἷς δὲ δὴ τοῦ φιλικοῦ θιάσου καὶ ὁ ἀσκητὴς ὢν εἰκότως προνομίας τῆς αὐτῆς ἀξιωθεὶς ἀνακαλεῖται· „εἶπε γάρ μοι„ φησίν „ὁ ἄγγελος τοῦ θεοῦ καθ’ ὕπνον· Ἰακώβ. ἐγὼ δὲ εἶπα· τί ἐστιν„ (Gen. 31, 11) ;

[197] ἀνακληθεὶς δὲ προσοχῇ χρῆται, τὰ φανέντα
σημεῖα πειρώμενος ἀκριβοῦν, ἔστι δὲ τὰ σημεῖα τῶν λόγων οἷα θρεμμάτων ὀχεῖαί τε καὶ γενέσεις· „ἀναβλέψας„ γάρ φησι „τοῖς ὀφθαλμοῖς εἶδε τοὺς τράγους καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας„ (Gen. 31, 12).

[198] αἰπολίου μὲν δὴ τράγος, ποίμνης δὲ κριὸς ἡγεμών ἐστι· τὰ δὲ ζῷα ταῦτα δυεῖν λόγων σύμβολα τελείων, ὧν ὁ
μὲν ἕτερος καθαίρει καὶ κενοῖ ψυχὴν ἁμαρτημάτων, ὁ δὲ ἕτερος τρέφει καὶ πλήρη κατορθωμάτων ἐργάζεται. τοιοῦτοι μὲν οἱ ἡγεμόνες ἐν ἡμῖν ἀγελάρχαι λόγοι· αἱ δὲ ἀγέλαι προβάτοις καὶ αἰξὶ φερωνύμως διατεθεῖσαι ᾄττουσι καὶ προβαίνουσι μετὰ σπουδῆς πρὸς δικαιοσύνην.

[199] ἀναβλέψας p. 651 M. οὖν τὸ τέως μεμυκὸς ὄμμα τῆς διανοίας εἶδε τοὺς
ἀναλογοῦντας τράγοις καὶ κριοῖς τελείους λόγους ἠκονημένους πρός τε ⁶⁴⁶⁵ μείωσιν ἀδικημάτων καὶ ὧν χρὴ πράττειν συναύξησιν, πῶς ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας, τὰς ἔτι νέας καὶ ἁπαλὰς ψυχὰς ἄρτι ἡβώσας καὶ ἄνθει τῷ τῆς ἀκμῆς ὡραϊζομένας, ἀναβαίνουσιν οὐκ ἄλογον ἡδονὴν διώκοντες, ἀλλ’ ἀοράτῳ σπορᾷ φρονήσεως χρώμενοι δογμάτων.

[200] εὔπαις γὰρ ὁ γάμος οὗτος οὐ σώματα συμπλέκων, ἀλλ’ εὐφυέσι ψυχαῖς τελείας
ἀρετὰς ἁρμοζόμενος. ἐπιβαίνετε οὖν οἱ σοφίας ὀρθοὶ λόγοι πάντες, ὀχεύετε, σπείρετε, καὶ ἣν ἂν ἴδητε ψυχὴν βαθεῖαν, εὔγειον, παρθένον, μὴ παρέλθητε, καλέσαντες δ’ εἰς τὴν ὁμιλίαν καὶ συνουσίαν ἑαυτῶν τελειώσατε καὶ ἐγκύμονα ἀπεργάσασθε· τέξεται γὰρ πάντα ἀστεῖα, γενεὰν ἄρρενα „διαλεύκων, ποικίλων, σποδοειδῶν ῥαντῶν“
(Gen. 31, 10).

[201] 35 Ἣν δ’ ἔχει τῶν γεννημάτων τούτων ἕκαστον δύναμιν, ἐρευνητέον. διάλευκοι μὲν τοίνυν εἰσὶν οἱ τηλαυγέστατοι καὶ ἀριδηλότατοι, τοῦ „διὰ“ πολλάκις ἐπὶ τοῦ μεγάλου τιθεμένου, ἀφ’ οὗ διάδηλον καὶ διάσημον τὸ μεγάλως δῆλον καὶ μεγάλως ἐπίσημον ἔθος ὀνομάζειν
ἐστί.

[202] βούλεται οὖν τῆς τὸν ἱερὸν σπόρον παραδεξαμένης ψυχῆς τὰ πρωτότοκα γεννήματα διάλευκα εἶναι, φωτὶ ἐοικότα οὐκ ἀμυδρῷ, φέγγει δὲ τηλαυγεστάτῳ, οἵα γένοιτ’ ἂν ἀφ’ ἡλιακῶν ἀκτίνων ἄσκιος ἐν αἰθρίᾳ κατὰ μεσημβρίαν αὐγή· βούλεται δὲ καὶ ποικίλα οὐ πολυμόρφου καὶ πολυτρόπου λέπρας ἀκαθάρτου τρόπον, διὰ γνώμης ἀβεβαιότητα
χρησόμενα ἀστάτῳ καὶ φορουμένῳ βίῳ, ἀλλὰ γράμμασιν ἐγκεκολαμμένα καὶ σφραγῖσι διαφόροις, δοκίμοις δὲ πάσαις τετυπωμένα, ὧν ⁶⁶ αἱ ἰδιότητες ἀναμιχθεῖσαι καὶ ἀνακραθεῖσαι μουσικὴν συμφωνίαν ἐργάσονται.

[203] τὴν γὰρ ποικιλτικὴν τέχνην ἐνόμισαν μέν τινες οὕτως ἠμελημένον καὶ ἀφανὲς εἶναι πρᾶγμα, ὥστε ὑφάνταις αὐτὴν ἀνέθεσαν. ἐγὼ δ’ οὐ μόνον αὐτήν, ἀλλὰ καὶ τοὔνομα τέθηπα, καὶ μάλισθ’ ὅταν
εἰς τὰ γῆς τμήματα καὶ τὰς ἐν οὐρανῷ σφαίρας καὶ ζῴων καὶ φυτῶν διαφορὰς καὶ τὸ παμποίκιλον ὕφασμα, τουτονὶ τὸν κόσμον, ἀπίδω.

[204] τὸν γὰρ τοῦ πλέγματος παντὸς τούτου δημιουργὸν εὑρετὴν τῆς ποικιλτικῆς ἐπινοεῖν εὐθὺς ἐπιστήμης ἀναγκάζομαι, καὶ σέβομαι μὲν τὸν εὑρόντα, τιμῶ δὲ τὴν εὑρεθεῖσαν, τὸ δ’ ἔργον καταπέπληγμαι, καίτοι μηδὲ
πολλοστὸν μέρος αὐτοῦ δυνηθεὶς ἰδεῖν, ἀπὸ δὲ τοῦ φανέντος μοι μέρους, εἰ δὴ καὶ πέφηνεν, ἀκριβῶς τὸ ὅλον εἰκάζων ἀναλογίας ἐλπίδι.

[205] θαυμάζω μέντοι καὶ p. 652 M. τὸν σοφίας ἐραστήν, ὅτι τὴν αὐτὴν τέχνην ἐπιτετήδευκε, πολλὰ καὶ διαφέροντα ἐκ διαφερόντων εἰς ταὐτὸ συνάγειν καὶ συνυφαίνειν ἀξιῶν. λαβὼν γὰρ ἀπὸ μὲν τῆς παιδικῆς γραμματικῆς δύο
τὰ πρῶτα, τό τε γράφειν καὶ τὸ ἀναγινώσκειν, ἀπὸ δὲ τῆς τελειοτέρας τήν τε παρὰ ποιηταῖς ἐμπειρίαν καὶ τὴν ἀρχαίας ἱστορίας ἀνάληψιν, παρὰ δὲ ἀριθμητικῆς καὶ γεωμετρίας τὸ ἀνεξαπάτητον ἐν οἷς ἀναλογίας καὶ λογισμῶν ἐστι χρεία, παρὰ δὲ μουσικῆς ῥυθμοὺς καὶ μέτρα τά τε ἐναρμόνια καὶ χρωματικὰ καὶ διατονικά, συνημμένα τε αὖ καὶ διεζευγμένα
μέλη, παρὰ δὲ ῥητορικῆς εὕρεσιν, φράσιν, τάξιν, οἰκονομίαν, μνήμην, ὑπόκρισιν, παρὰ δὲ φιλοσοφίας ὅσα τε ἐν ταύταις παραλέλειπται καὶ ἄλλα ἐξ ὧν ἅπας ὁ ἀνθρώπων βίος συνέστηκεν, ἓν ἔργον εὐανθέστατον ἡρμόσατο, εὐμάθειαν πολυμαθείᾳ μίξας.

[206] καὶ τὸν τούτου τοῦ πλέγματος δημιουργὸν ὁ ἱερὸς λόγος Βεσελεὴλ ἐκάλεσεν (Exod. 31, 2 ss.), ⁶⁷⁶⁸ ὃς ἑρμηνευθείς ἐστιν ἐν σκιᾷ θεοῦ. τὰ γὰρ μιμήματα οὗτος, τὰ δὲ παραδείγματα ἀρχιτεκτονεῖ Μωυσῆς· διὰ τοῦθ’ ὁ ὁ μὲν οἷα σκιὰς ὑπεγράφετο, ὁ ὁ δ’ οὐ σκιάς, αὐτὰς δὲ τὰς ἀρχετύπους ἐδημιούργει φύσεις.

[207] εἰ δὴ καὶ τὰ ἅγια ποικιλτικῇ τέχνῃ κατεσκεύασται καὶ ὁ σοφὸς ποικιλτὴς μόνος ἐν τοῖς ἱεροφαντηθεῖσι χρησμοῖς ἀνείρηται 36 καὶ τὸ
τοῦ θεοῦ καλὸν ποίκιλμα, ὅδε ὁ κόσμος, ἐπιστήμῃ πανσόφῳ τετελεσιούργηται, πῶς οὐκ ἄξιον ὡς ἐργαλεῖον τῆς ἐπιστήμης ἀποδέχεσθαι ποικιλτικήν;

[208] ἧς ἀφίδρυμα ἱερώτατον πᾶς ὁ σοφίας οἶκος ἀγαλματοφορήσει καὶ κατ’ οὐρανὸν καὶ ἐπὶ γῆς, ἀφ’ ἧς ποικίλων λόγων ἰδέας ὁ ἀσκητὴς ἐκπονεῖ· μετὰ γὰρ τοὺς διαλεύκους εὐθὺς τοὺς ποικίλους εἶδε, παιδείας
κόμματι χαραχθέντας. τρίτοι δ’ εἰσὶν οἱ σποδοειδεῖς ῥαντοί.

[209] καίτοι τίς οὐκ ἂν εὖ φρονῶν εἴποι τῷ γένει καὶ τούτους εἶναι ποικίλους; ἀλλὰ γὰρ οὐκ ἔστιν αὐτῷ περὶ θρεμμάτων διαφορᾶς ἡ τοσαύτη σπουδή, περὶ μέντοι τῆς πρὸς καλοκἀγαθίαν ἀγούσης ὁδοῦ.

[210] βούλεται γὰρ τὸν ἐπὶ ταύτην ἰόντα σποδῷ καὶ ὕδατι περιρραίνεσθαι, διότι γῆν καὶ ὕδωρ
λόγος ἔχει φυραθέντα καὶ μορφωθέντα πρὸς τοῦ ἀνθρωποπλάστου εἰς τὸ ἡμέτερον ἀποκριθῆναι σῶμα, οὐ χειρόκμητον, ἀλλὰ φύσεως ἔργον ἀοράτου.

[211] σοφίας οὖν ἐστιν ἀρχὴ μὴ ἐπιλανθάνεσθαι ἑαυτοῦ, τὰ δ’ ἐξ ὧν συνεκρίθη πρὸ ὀφθαλμῶν ἀεὶ λαμβάνειν· οὕτως γὰρ μεγαλαυχίαν, τὸ κακῶν p. 653 M. θεομισέστατον, ἐκνίψαιτ’ ἄν. τίς γὰρ εἰς νοῦν βαλλόμενος, ὅτι τέφρα καὶ ὕδωρ εἰσὶν αὐτῷ τῆς γενέσεως αἱ ἀρχαί, φυσηθεὶς ὑπ’
οἰήσεως μετέωρος ἀρθήσεται;

[212] διὰ τοῦτο καὶ τοὺς μέλλοντας ἱερουργεῖν περιρραίνεσθαι τοῖς λεχθεῖσιν ἐδικαίωσεν, οὐδένα θυσιῶν ἄξιον νομίσας, ⁶⁹ ὃς μὴ πρότερον ἑαυτὸν ἔγνωκε καὶ τὴν ἀνθρωπίνην οὐδένειαν κατείληφεν, ἐξ ὧν συνεκρίθη στοιχείων τὸ μηδενὸς ἄξιος εἶναι τεκμηράμενος.

[213] 37 τὰ τρία ταῦτα σημεῖα, τὸ διάλευκον, τὸ ποικίλον, τὸ σποδοειδὲς ῥαντόν, περὶ μὲν τὸν ἀσκητὴν ἅτε μήπω τέλειον ἀτελῆ, περὶ δὲ
τὸν τέλειον φαίνεται καὶ αὐτὰ τέλεια.

[214] ὃν δὲ τρόπον, θεασώμεθα· τὸν μέγαν ἀρχιερέα, ὁπότε μέλλοι τὰς νόμῳ προστεταγμένας ἐπιτελεῖν λειτουργίας, ὁ ἱερὸς ἐδικαίωσε λόγος ὕδατι καὶ τέφρᾳ περιρραίνεσθαι τὸ πρῶτον (Exod. 29, 4) εἰς ὑπόμνησιν ἑαυτοῦ — καὶ γὰρ ὁ σοφὸς Ἀβραάμ, ὅτε ἐντευξόμενος ᾔει τῷ θεῷ, γῆν καὶ σποδὸν εἶπεν ἑαυτόν
(Gen. 18, 27) —, ἔπειτ’ ἐνδύεσθαι τὸν ποδήρη χιτῶνα καὶ τὸ ποικίλον ὃ κέκληκεν ἐπ’ αὐτῷ περιστήθιον (Exod. 29, 5), τῶν κατ’ οὐρανὸν φωσφόρων ἄστρων ἀπεικόνισμα καὶ μίμημα.

[215] δύο γάρ, ὡς ἔοικεν, ἱερὰ θεοῦ, ἓν μὲν ὅδε ὁ ὁ κόσμος, ἐν ᾧ καὶ ἀρχιερεὺς ὁ ὁ πρωτόγονος αὐτοῦ θεῖος λόγος, ἕτερον δὲ λογικὴ ψυχή, ἧς ἱερεὺς ὁ πρὸς ἀλήθειαν
ἄνθρωπος, οὗ μίμημα αἰσθητὸν ὁ τὰς πατρίους εὐχὰς καὶ θυσίας ἐπιτελῶν ἐστιν, ᾧ τὸν εἰρημένον ἐπιτέτραπται χιτῶνα ἐνδύεσθαι, τοῦ παντὸς ἀντίμιμον ὄντα οὐρανοῦ, ἵνα συνιερουργῇ καὶ ὁ κόσμος ἀνθρώπῳ καὶ τῷ παντὶ ἄνθρωπος.

[216] δύο μὲν οὖν ἤδη, τόν τε ῥαντὸν καὶ τὸν ποικίλον τύπον, ἔχων ἐπιδέδεικται· τὸν δὲ τρίτον καὶ τελειότατον, ὃς
ὀνομάζεται διάλευκος, αὐτίκα σημανοῦμεν. ὅταν εἰς τὰ ἐσωτάτω τῶν ἁγίων ὁ αὐτὸς οὗτος ἀρχιερεὺς εἰσίῃ, τὴν μὲν ποικίλην ἐσθῆτα ἀπαμπίσχεται, λινῆν δὲ ἑτέραν, βύσσου τῆς καθαρωτάτης πεποιημένην, ἀναλαμβάνει (Lev. 16, 4).

[217] ἡ δ’ ἐστὶ σύμβολον εὐτονίας, ἀφθαρσίας, αὐγοειδεστάτου φέγγους· ἀρραγής τε γὰρ ἡ ὀθόνη καὶ ἐξ οὐδενὸς τῶν ⁷⁰ ἀποθνῃσκόντων γίνεται καὶ ἔτι λαμπρότατον καὶ φωτοειδέστατον ἔχει μὴ ἀμελῶς καθαρθεῖσα χρῶμα.

[218] διὰ δὲ τούτων ἐκεῖνο αἰνίττεται, ὅτι τῶν ἀδόλως καὶ καθαρῶς θεραπευόντων τὸ ὂν οὐδείς ἐστιν ὃς μὴ πρῶτον μὲν ἰσχυρογνωμοσύνῃ κέχρηται καταφρονήσας τῶν ἀνθρωπείων πραγμάτων, ἃ δελεάζοντα κηραίνει καὶ ἀσθένειαν ἐργάζεται, p. 654 M. ἔπειτα ἀφθαρσίας ἐφίεται γελάσας ὅσα οἱ θνητοὶ τυφοπλαστοῦσι, τελευταῖον
δὲ ἀληθείας ἀσκίῳ φέγγει καὶ περιαυγεῖ καταλάμπεται, μηδὲν ἔτι τῶν τῆς ψευδοῦς δόξης, ἃ σκότῳ φίλα εἶναι συμβέβηκε, προσιέμενος.

[219] 38 ὁ μὲν δὴ μέγας ἀρχιερεὺς τρισὶ ταῖς εἰρημέναις τυπωθεὶς σφραγῖσι, τῇ διαλεύκῳ, τῇ ποικίλῃ, τῇ σποδοειδεῖ ῥαντῇ, τοιοῦτος ἡμῖν
ἀναγεγράφθω· τὸν δὲ τῆς ἀνθρωπίνης πολιτείας ἐφιέμενον, Ἰωσὴφ ὄνομα, τῶν μὲν ἄκρων ἰδεῖν ἔστι μὴ μεταποιούμενον χαρακτήρων, μόνου δὲ τοῦ μέσου καὶ ποικίλου.

[220] λέγεται γὰρ ὅτι χιτῶνα ποικίλον ἔσχεν (Gen. 37,3), οὔτε καθαρσίοις περιρρανάμενος ἱεροῖς, ἀφ’ ὧν ἑαυτὸν ἂν ἔγνω τέφρας καὶ ὕδατος συμφόρημα, οὔτε τῆς πανλεύκου καὶ φωτοειδεστάτης
ἐσθῆτος, ἀρετῆς, ψαῦσαι δυνηθείς, ἀλλὰ τὸ τῆς πολιτείας ἐπαμπισχόμενος ὕφασμα παμποίκιλον, ᾧ βραχύτατον μέρος ἀληθείας ἐγκαταμέμικται, πολλαὶ δὲ καὶ μεγάλαι μοῖραι ψευδῶν εὐλόγων πιθανῶν εἰκότων, ἐξ ὧν οἱ Αἰγύπτου πάντες ἀνέβλαστον σοφισταί, οἰωνομάντεις, ἐγγαστρίμυθοι, τερατοσκόποι, δεινοὶ παλεῦσαι καὶ κατεπᾷσαι
καὶ γοητεῦσαι, ὧν τὰς ἐπιβούλους τέχνας μέγα ἔργον διεκδῦναι.

[221] διὸ καὶ τὸν χιτῶνα τοῦτον εἰσάγει Μωυσῆς φυσικῶς αἵματι πεφυρμένον (Gen. 38, 31), ἐπειδὴ πᾶς ὁ τοῦ πολιτευομένου βίος πέφυρται, πολεμῶν τε καὶ πολεμούμενος καὶ ὑπὸ τῶν προσπιπτουσῶν ἀβουλήτων συντυχιῶν βαλλόμενος καὶ τοξευόμενος.

[222] ἐρεύνησον οὖν τὸν λίαν δημοτικόν, ᾧ τὰ
πόλεως πράγματα ἐφορμεῖ, μὴ καταπλαγεὶς τοὺς θαυμαστικῶς ἔχοντας αὐτοῦ, καὶ πολλὰς μὲν ἐμφωλευούσας νόσους εὑρήσεις, πολλὰς δ’ ἐξημμένον κῆρας καὶ βιαίως ἑκάστην τὴν ψυχὴν αὐχενίζουσαν καὶ ἀφανῶς ⁷¹ αὐτῇ προσπαλαίουσαν καὶ ζητοῦσαν ἀνατρέψαι καὶ καταβαλεῖν, ἢ τοῦ πλήθους τῇ προστασίᾳ δυσχεράναντος ἢ κατὰ ἀντεπίθεσιν δυνατωτέρου ἀνδρός.

[223] ἔστι δὲ καὶ ὁ φθόνος βαρὺς καὶ δυσαπότριπτος ἐχθρός, ἐπιφυόμενος ἀεὶ ταῖς λεγομέναις εὐπραγίαις, ὃν οὐ ῥᾴδιον ἐκφυγεῖν.

[224] 39 τί οὖν ὡς ἐσθῆτα πολυτελῆ τὴν ἐπηνθισμένην πολιτείαν ἀναψάμενοι γαυριῶμεν, τῷ εὐπρεπεῖ τῆς φανερᾶς ὄψεως ἀπατώμενοι, τὸ δ’ ἀφανὲς καὶ κεκρυμμένον ἐπίβουλον καὶ σφαλερὸν αἶσχος αὐτῆς οὐ κατανοοῦντες;

[225] ἀποδυσάμενοι δὴ τὸν ἀνθηρὸν τοῦτον χιτῶνα τὸν ἱερὸν ἐνδυώμεθα ἀρετῶν ποικίλμασιν ἐνυφασμένον· οὕτως γὰρ καὶ τὰς ἐνέδρας
ἀποδρασόμεθα, ἃς ἀτεχνία καὶ ἀνεπιστημοσύνη καὶ ἀπαιδευσία καθ’ ἡμῶν τιθέασιν, ὧν ὁ Λάβαν ἐστὶ θιασώτης.

[226] ἐπειδὴ γὰρ ἐκάθηρεν ἡμᾶς ὁ ἱερὸς λόγος τοῖς εἰς ἁγιστείαν p. 655 M. εὐτρεπισθεῖσι περιρραντηρίοις καὶ τοῖς ἀπορρήτοις φιλοσοφίας ἀληθοῦς κατεποίκιλε λόγοις ἀγαγὼν εἰς τὸ δοκίμιον καὶ διασήμους καὶ ἐπιφανεῖς καὶ λαμπροὺς ἐποίησεν, αἰτιᾶται
τὸ ἐπίβουλον ἦθος, πρὸς τὴν τῶν λεχθέντων ἀνηρεθισμένον λώβην.

[227] φησὶ γάρ· „ἑώρακα ὅσα σοι Λάβαν ποιεῖ“ (Gen. 31, 12), τἀναντία δήπουθεν οἷς ἐδωρησάμην ἐγώ, τὸ δυσκάθαρτον καὶ τὸ ἀδόκιμον, τὸ πάντῃ σκοταῖον. ἀλλὰ γὰρ οὐ χρὴ κατεπτηχέναι τὸν ἐλπίδι θείας συμμαχίας ἐφορμοῦντα, ᾧ καὶ λέγεται· „ἐγώ εἰμι ὁ θεὸς ὁ
ὀφθείς σοι ἐν τόπῳ θεοῦ“ (Gen. 31, 13).

[228] πάγκαλόν γε αὔχημα ψυχῇ, τὸ ἀξιοῦν θεὸν ἐπιφαίνεσθαι καὶ ἐνομιλεῖν αὐτῇ. μὴ παρέλθῃς δὲ τὸ εἰρημένον, ἀλλὰ ἀκριβῶς ἐξέτασον, εἰ τῷ ὄντι δύο εἰσὶ θεοί· λέγεται γὰρ ὅτι „ἐγώ εἰμι ὁ ὁ θεὸς ὁ ὁ ὀφθείς σοι“, οὐκ ἐν τόπῳ ἐμῷ, ἀλλ’ „ἐν τόπῳ θεοῦ,“ ὡς ἂν ἑτέρου. τί οὖν χρὴ λέγειν;

[229] ὁ μὲν ἀληθείᾳ
θεὸς εἷς ἐστιν, οἱ δ’ ἐν καταχρήσει λεγόμενοι πλείους. διὸ καὶ ὁ ἱερὸς λόγος ἐν τῷ παρόντι τὸν μὲν ἀληθείᾳ διὰ τοῦ ἄρθρου ⁷²⁷³ μεμήνυκεν εἰπών· „ἐγώ εἰμι ὁ θεός“, τὸν δ’ ἐν καταχρήσει χωρὶς ἄρθρου φάσκων· „ὁ ὀφθείς σοι ἐν τόπῳ“, οὐ τοῦ θεοῦ, ἀλλ’ αὐτὸ μόνον „θεοῦ“.

[230] καλεῖ δὲ θεὸν τὸν πρεσβύτατον αὐτοῦ νυνὶ λόγον, οὐ δεισιδαιμονῶν περὶ τὴν θέσιν τῶν ὀνομάτων, ἀλλ’ ἓν τέλος προτεθειμένος, πραγματολογῆσαι. καὶ γὰρ ἐν ἑτέροις σκεψάμενος, εἰ ἔστι τι τοῦ ὄντος
ὄνομα, σαφῶς ἔγνω ὅτι κύριον μὲν οὐδέν (Exod. 6, 3), ὃ δ’ ἂν εἴπῃ τις, καταχρώμενος ἐρεῖ· λέγεσθαι γὰρ οὐ πέφυκεν, ἀλλὰ μόνον εἶναι τὸ ὄν.

[231] 40 μαρτυρεῖ δὲ καὶ τὸ θεσπισθὲν λόγιον τῷ πυνθανομένῳ, εἰ ἔστιν ὄνομα αὐτῷ, ὅτι „ἐγώ εἰμι ὁ ὤν“ (Exod. 3, 14), ἵν’ ὧν δυνατὸν ἀνθρώπῳ καταλαβεῖν μὴ ὄντων περὶ θεόν, ἐπιγνῷ τὴν ὕπαρξιν.

[232] ταῖς μὲν οὖν ἀσωμάτοις καὶ θεραπευτρίσιν αὐτοῦ ψυχαῖς εἰκὸς αὐτὸν οἷός ἐστιν ἐπιφαίνεσθαι διαλεγόμενον ὡς φίλον φίλαις, ταῖς δὲ ἔτι ἐν σώματι ἀγγέλοις εἰκαζόμενον, οὐ μεταβάλλοντα τὴν ἑαυτοῦ φύσιν — ἄτρεπτος γάρ —, ἀλλὰ δόξαν ἐντιθέντα ταῖς φαντασιουμέναις ἑτερόμορφον, ὡς τὴν εἰκόνα οὐ μίμημα, ἀλλ’ αὐτὸ τὸ ἀρχέτυπον ἐκεῖνο εἶδος
ὑπολαμβάνειν εἶναι.

[233] παλαιὸς μὲν οὖν ᾄδεται λόγος, ὅτι τὸ θεῖον ἀνθρώποις εἰκαζόμενον ἄλλοτε ἄλλοις περινοστεῖ τὰς πόλεις ἐν κύκλῳ, τάς τε ἀδικίας καὶ παρανομίας ἐξετάζον· καὶ τάχα μὲν οὐκ ἀληθῶς, πάντως δὲ λυσιτελῶς καὶ συμφερόντως ᾄδεται.

[234] ὁ δὲ λόγος σεμνότερον καὶ ἁγιώτερον ταῖς περὶ τοῦ ὄντος ἐννοίαις ἀεὶ χρώμενος, ἅμα δὲ καὶ
τὸν τῶν ἀφρόνων βίον p. 656 M. παιδεῦσαι γλιχόμενος ἀνθρώπῳ μὲν εἴκασεν, οὐ μέντοι τῶν ἐπὶ μέρους οὐδενί·

[235] πρόσωπον διὰ τοῦτο καὶ χεῖρας καὶ βάσεις καὶ στόμα καὶ φωνὴν ὀργάς τε καὶ θυμούς, ἔτι δὲ ἀμυντήρια ⁷⁴⁷⁵ ὅπλα καὶ εἰσόδους μέντοι καὶ ἐξόδους καὶ τὰς ἄνω καὶ κάτω καὶ πανταχῇ κινήσεις περιέθηκεν, οὐ πρὸς ἀλήθειαν τὸ κεφάλαιον τοῦτο τῶν λόγων ἀναφέρων, ἀλλὰ πρὸς τὸ λυσιτελὲς τῶν μανθανόντων.

[236] εἰσὶ γάρ τινες ἀμβλεῖς πάνυ τὰς φύσεις, ὡς μὴ δύνασθαι θεὸν ἄνευ σώματος
ἐπινοῆσαι τὸ παράπαν· οὓς ἀμήχανον ἑτέρως ἢ τρόπον τοῦτον νουθετεῖν λέγοντας, ὅτι ὡς ἄνθρωπος ὁ θεὸς ἀφικνεῖται καὶ ἐξαναχωρεῖ καὶ κάτεισι καὶ ἀνέρχεται καὶ φωνῇ χρῆται καὶ τοῖς ἁμαρτανομένοις δυσχεραίνει καὶ ἀπαραιτήτως πρὸς τὰς ὀργὰς ἔχει καὶ βέλη μέντοι καὶ ξίφη καὶ τὰ ἄλλα ὅσα πρὸς τιμωρίας ὄργανα ἐπιτήδεια κατὰ τῶν ἀδίκων προευτρέπισται.

[237]
ἀγαπητὸν γάρ, ἐὰν τῷ διὰ τούτων ἐπικρεμασθέντι φόβῳ σωφρονισθῆναι δυνηθῶσι. καὶ σχεδὸν δύο εἰσὶν αὗται μόναι αἱ τῆς νομοθεσίας πάσης ὁδοί, μία μὲν ἡ πρὸς τὸ ἀληθὲς ἀπονεύουσα, δι’ ἧς κατασκευάζεται „οὐχ ὡς ἄνθρωπος ὁ θεός“ (Num. 23, 19), ἑτέρα δὲ ἡ πρὸς τὰς τῶν νωθεστέρων δόξας, ἐφ’ ὧν λέγεται· „παιδεύσει σε
κύριος ὁ θεὸς, ὡς εἴ τις παιδεύσειεν ἄνθρωπος τὸν υἱὸν αὐτοῦ“ (Deut. 8,5).

[238] 41 τί οὖν ἔτι θαυμάζομεν, εἰ ἀγγέλοις, ὁπότε καὶ ἀνθρώποις ἕνεκα τῆς τῶν δεομένων ἐπικουρίας ἀπεικάζεται; ὥσθ’ ὅταν φῇ· „ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ" (Gen. 31,13), τότε νόησον, ὅτι τὸν ἀγγέλου τόπον ἐπέσχεν ὅσα τῷ δοκεῖν, οὐ μεταβάλλων, πρὸς τὴν
τοῦ μήπω δυναμένου τὸν ἀληθῆ θεὸν ἰδεῖν ὠφέλειαν.

[239] καθάπερ γὰρ τὴν ἀνθήλιον αὐγὴν ὡς ἥλιον οἱ μὴ δυνάμενοι τὸν ἥλιον αὐτὸν ἰδεῖν ὁρῶσι καὶ τὰς περὶ σελήνην ἅλως ὡς αὐτὴν ἐκείνην, οὕτως καὶ τὴν ⁷⁶⁷⁷ τοῦ θεοῦ εἰκόνα, τὸν ἄγγελον αὐτοῦ λόγον, ὡς αὐτὸν κατανοοῦσιν.

[240] οὐχ ὁρᾷς τὴν ἐγκύκλιον παιδείαν Ἄγαρ, ὅτι τῷ ἀγγέλῳ φησί· „σὺ ὁ θεὸς ὁ ἐπιδών με“ (Gen. 16, 13) ; οὐ γὰρ ἦν ἱκανὴ τὸ πρεσβύτατον ἰδεῖν αἴτιον, γένος οὖσα τῶν ἀπ’ Αἰγύπτου. νυνὶ δὲ ὁ νοῦς ἄρχεται βελτιούμενος τὸν ἡγεμόνα πασῶν τῶν τοιούτων δυνάμεων φαντασιοῦσθαι.

[241] διὸ καὶ αὐτός φησιν· „ἐγώ εἰμι ὁ θεός“, οὗ τὴν εἰκόνα ὡς ἐμὲ πρότερον ἐθεάσω καὶ στήλην ἐπίγραμμα ἐγκολάψας ἱερώτατον ἀνέθηκας (Gen. 31, 13)· τὸ δὲ ἐπίγραμμα ἐμήνυεν, ὅτι μόνος ἕστηκα ἐγὼ (Exod. 17,6) καὶ τὴν τῶν πάντων φύσιν ἱδρυσάμην, τὴν ἀταξίαν καὶ ἀκοσμίαν εἰς κόσμον καὶ τάξιν ἀγαγὼν καὶ τὸ πᾶν ἐπερείσας, ἵνα στηριχθῇ

[242] βεβαίως τῷ κραταιῷ καὶ ὑπάρχῳ μου p. 657 M. λόγῳ. 42 στήλη γὰρ τριῶν πραγμάτων σύμβολον, στάσεως ἀναθέσεως ἐπιγράμματος. ἡ μὲν οὖν στάσις καὶ τὸ ἐπίγραμμα δεδήλωται, ἡ δὲ ἀνάθεσις ἀναγκαία μηνυθῆναι·

[243] πᾶς ὁ οὐρανὸς καὶ ὁ κόσμος ἀνάθημα θεοῦ τοῦ πεποιηκότος τὸ ἀνάθημα· καὶ ὅσαι μέντοι κοσμοπολίτιδες ψυχαὶ καὶ θεοφιλεῖς, ἑαυτὰς
ἀνιεροῦσιν ὑπὸ μηδενὸς ἀντισπώμεναι θνητοῦ, καθαγιάζουσαι δὲ καὶ καλλιεροῦσαι τὸν ἑαυτῶν ἄφθαρτον βίον οὐδέποτε κάμνουσι.

[244] μάταιος δ’ ὅστις μὴ θεῷ στήλην ἀνατίθησιν, ἀλλ’ ἑαυτῷ, τὰ γενέσεως ἱστὰς τῆς πάντῃ σαλευομένης καὶ ἐπιγραμμάτων καὶ ἐπαίνων ἀξιῶν, ἃ ψόγου καὶ κατηγορίας μεστὰ ὄντα καλὸν ἦν ἢ μὴ γραφῆναι τὸ παράπαν ἢ
γραφέντα εὐθὺς ἀπαλειφθῆναι.

[245] διὸ καί φησιν ἄντικρυς ὁ ἱερὸς λόγος· „οὐ στήσεις σεαυτῷ στήλην“ (Deut. 16, 22)· ἕστηκε γὰρ τῶν ἀνθρωπίνων πρὸς ἀλήθειαν οὐδέν, κἂν διαρραγῶσί τινες ψευδόμενοι.

[246] ἀλλὰ γὰρ οὐκ οἴονται μόνον παγίως ἐρηρεῖσθαι, ἀλλὰ καὶ τιμῶν ἄξιοι καὶ ἐπιγραμμάτων εἶναι, τοῦ μόνου τιμῆς ἀξίου καὶ ἑστῶτος ὄντως ἐπιλελησμένοι.
⁷⁸ ἀποκλίναντας γὰρ αὐτοὺς καὶ ἐκτραπομένους τὴν ἐπ’ ἀρετὴν ἄγουσαν ὁδὸν ἔτι μᾶλλον ἐξέτρεψεν αἴσθησις, ἡ σύμφυτος αὐτῶν γυνή, καὶ ἠνάγκασεν ἐξοκεῖλαι.

[247] τοιγάρτοι περικαταχθεῖσα ὡς ναῦς ἡ ὅλη ψυχὴ τρόπον στήλης ἀνετέθη. τὴν γὰρ Λὼτ γυναῖκα ἐπιστραφεῖσαν εἰς τοὐπίσω
φασὶν οἱ χρησμοὶ γενέσθαι στήλην ἁλός (Gen. 19, 26), εἰκότως γε καὶ προσηκόντως·

[248] εἰ γάρ τις μὴ τὰ πρόσω, τὰ θέας καὶ ἀκοῆς ἄξια, διορᾷ — ταῦτα δ’ εἰσὶν ἀρεταὶ καὶ τὰ κατὰ ἀρετὰς ἔργα —, περιβλέπεται δὲ τὰ ὀπίσω καὶ τὰ νώτια, κωφὴν δόξαν καὶ τυφλὸν πλοῦτον καὶ ἀναίσθητον εὐσαρκίαν καὶ νοῦ κενὴν εὐμορφίαν καὶ ὅσα συγγενῆ τούτοις
μεταδιώκων, ἄψυχος ἀνακείσεται στήλη περὶ ἑαυτὴν καταρρυεῖσα· οἱ γὰρ ἅλες οὐ βέβαιον.

[249] 43 Παγκάλως οὖν ὁ ἀσκητὴς μελέτῃ συνεχεῖ μαθών, ὅτι γένεσις κινητὸν ἐξ ἑαυτῆς, τὸ δὲ ἀγένητον ἄτρεπτόν τε καὶ ἀκίνητον, ἀνίστησι τῷ θεῷ στήλην καὶ ἀναστήσας ἀλείφει· λέγεται γάρ· „ἤλειψάς
μοι στήλην„ (Gen. 31, 13).

[250] ἀλλὰ μὴ νομίσῃς ἐλαίῳ λίθον ἀλείφεσθαι, ἀλλὰ τὸ περὶ τοῦ μόνον ἑστάναι τὸν θεὸν ἐν ψυχῇ δόγμα γυμνάζεσθαι καὶ συνασκεῖσθαι πρὸς ἀλειπτικῆς ἐπιστήμης, οὐχ ᾗ τὰ σώματα πιαίνεται, ἀλλ’ ὑφ’ ἧς διάνοια ἰσχὺν κτᾶται καὶ ῥώμην ἀνανταγώνιστον.

[251] φίλαθλος γὰρ καὶ φιλογυμναστὴς ὁ πρὸς τὴν τῶν καλῶν ἐπιτηδευμάτων ὡρμημένος p. 658 M. θήραν· ὥστ’ εἰκότως τὴν ἀδελφὴν ἰατρικῆς ⁷⁹⁸⁰ τέχνης ἀλειπτικὴν ἐκπονήσας, πάντας τοὺς περὶ ἀρετῆς καὶ εὐσεβείας ἀλείψας καὶ συγκροτήσας λόγους, ἀνάθημα κάλλιστον καὶ ἐχυρώτατον ἀναθήσει θεῷ.

[252] διὸ καὶ μετὰ τὴν τῆς στήλης ἀνάθεσίν φησιν, ὅτι „ηὔξω μοι εὐχήν“ (ibid.). εὐχὴ δέ ἐστι κυρίως εἰπεῖν ἀνάθεσις, ὁπότε μὴ μόνον τὰ ἑαυτοῦ κτήματα, ἀλλὰ καὶ τὸν κεκτημένον ἑαυτὸν ἀποδιδοὺς
διδόναι λέγεται θεῷ δῶρον.

[253] „ἅγιος“ γάρ φησιν „ἐστὶν ὁ τρέφων κόμην τρίχα κεφαλῆς“ (Num. 6, 5) εὐξάμενος· εἰ δὲ ἅγιος, ἀνάθημα πάντως, μηδενὸς ἔτ’ ἀνιέρου καὶ βεβήλου προσαπτόμενος.

[254] ἐγγυᾶται δέ μου τὸν λόγον ἡ προφῆτις καὶ προφητοτόκος Ἄννα, ἧς μεταληφθὲν τοὔνομα καλεῖται χάρις. τὸν γὰρ υἱὸν διδόναι φησὶ τῷ ἁγίῳ δῶρον Σαμουήλ
(I Reg. 1,28), οὐκ ἄνθρωπον μᾶλλον, ἀλλὰ τρόπον ἐνθουσιῶντα καὶ κατεχόμενον ἐκ μανίας θεοφορήτου. Σαμουὴλ δὲ ἑρμηνεύεται τεταγμένος θεῷ.

[255] τί οὖν ἔτι, ψυχή, ματαιάζεις καὶ κενὰ πονεῖς, ἀλλ’ οὐ φοιτᾷς πρὸς τὸν ἀσκητήν, τὰ κατὰ τοῦ πάθους καὶ τῆς κενῆς δόξης ἀναλαβεῖν ὅπλα καὶ παλαίσματα μαθησομένη; τάχα γὰρ μαθοῦσα ἀγελαρχήσεις,
οὐκ ἀσήμου καὶ ἀλόγου καὶ ἀναγώγου, δοκίμου δὲ καὶ λογικῆς καὶ ποικίλης ἀγέλης·

[256] ἧς εἰ γένοιο ἡγεμών, τὸ μὲν οἰκτρὸν ἀνθρώπων γένος ὀλοφυρῇ, τὸ δὲ θεῖον οὐ παύσῃ προστρεπομένη, τὸν δὲ θεὸν οὐκ ἐπιλείψεις εὐδαιμονίζουσα, ἀλλὰ καὶ ὕμνους ἱεροπρεπεῖς στήλαις ἐγχαράξεις, ἵνα μὴ μόνον λέγῃς εὐτρόχως, ἀλλὰ καὶ ᾄδῃς μουσικῶς τὰς τοῦ
ὄντος ἀρετάς. οὕτως γὰρ δυνήσῃ καὶ εἰς τὸν πατρῷον οἶκον ἐπανελθεῖν, τὴν ἐπὶ τῆς ξένης μακρὰν καὶ ἀνήνυτον ζάλην ἐκφυγοῦσα.

⁸¹

De Somniis (lib. i-ii). Philo Judaeus. ed. Paul Wendland. Germany. 2014.

Funding provided by European Social Fund Saxony.

Current edition First1KGreek

De Somniis (lib. i-ii) (Greek) (Philo Judaeus. Opera quae supersunt, Volume 3. Wendland, Paul, editor. Berlin: Reimer, 1898.)

Translations (1)

On the doctrine that Dreams are sent from God, Books 1-2 First1KGreek (The works of Philo Judaeus, the contemporary of Josephus, volume 2. Yonge, C. D., translator. London: Henry G. Bohn, 1854.) — 1 focus

BOOK I.

[1] 1 The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species.

[2] Now the second species is that in which our mind, being moved simultaneously with the mind of the universe, has appeared to be hurried away by itself and to be under the influence of divine impulses, so as to be rendered capable of comprehending beforehand, and knowing by anticipation some of the events of the future. Now the first dream which is akin to the species which I have been describing, is that which appeared on the ladder which reached up to heaven, and which was of this kind.

[3] "And Jacob dreamed, and behold a ladder was firmly planted on the earth, the head of which reached up to heaven; and the angels of God were ascending and descending on it. And behold there was a ladder firmly planted on the earth, and the Lord was standing steadily upon it; and he said, I am the God of Abraham thy father, and the God of Isaac: be not afraid. The earth on which thou art sleeping I will give unto thee and unto thy seed, and thy seed shall be as the dust of the earth, and it shall be multiplied as the sand on the seashore, and shall spread to the south, and to the north, and to the east; and in thee shall all the kindreds of the earth be blessed, and in thy seed also. And, behold, I am with thee, keeping thee in all thy ways, by whichever is goest, and I will bring thee again into this land; because I will not leave thee until I have done everything which I have said unto thee." ¹

[4] But the previous considerations of the circumstances of this vision requires that we should examine them with accuracy, and then perhaps we shall be able to comprehend what is indicated by the vision. What, then, are the previous circumstances? The scripture tells us, "And Jacob went up from the well of the oath, and came to Charran, and went into a place and lay down there until the sun arose. And he took one of the stones of the place and placed it at his head, and went to sleep in that place." And immediately afterwards came the dream.

[5] Therefore it is well at the outset to raise a question on these three points:—One, What was the well of the oath, ² and why was it called by this name? Secondly, What is Charran, and why, after Jacob had departed from the well beforementioned, did he immediately go to Charran? Thirdly, What was the place, and why, when he was in it, did the sun at once set, and did he go to sleep?

Let us then at once begin and consider the first of these points. To me, then, the well appears to be an emblem of knowledge; for its nature is not superficial, but very deep. Nor does it lie in an open place, but a well is fond of being hidden somewhere in secret. Nor is it found with ease, but only after great labour and with difficulty; and this too is seen to be the case with sciences, not only with such as have great and indescribable subjects of speculation, but even with respect to such as are the most insignificant.

[7] Choose, therefore, whichever art you please; not the most excellent, but even the most obscure of all, which perhaps no one who has been bred a free man in the whole city would ever study of his own accord, and which scarcely any servant in the field would attend to, who, against his will, was a slave to some morose and ill-tempered master who compelled him to do many unpleasant things.

[8] For the matter will be found to be not a simple one, but rather one of great complications and variety, not easy to be seized upon, but difficult to discover, difficult to master, hostile ³⁴ to delay, and indolence and indifference, full of earnestness and contention, and sweat, and care. For which reason "those who dig in this well say that they cannot find even water in it;" because the ends of science are not only hard to discover, but are even altogether undiscoverable;

[9] and it is owing to this that one man is more thoroughly skilled in grammar or in geometry than another, because of its being impossible to circumscribe, increase, and extend one within certain limits; for there is always more that is left behind than what comes to be learnt; and what is left watches for and catches the learner, so that even he who fancies that he has comprehended and mastered the very extremities of knowledge would be considered but half perfect by another person who was his judge, and if he were before the tribunal of truth would appear to be only beginning knowledge;

[10] for life is short, as some one has said, but art is long; of which that man most thoroughly comprehends the magnitude, who sincerely and honestly plunges deeply into it, and who digs it out like a well. And such a man, when he is at the point of death, being now grey-headed and exceedingly old, it is said, wept, not that he feared death as being a coward, but out of a desire for instruction, as feeling that he was now, for the first time, entering upon it when he was finally departing from life.

[11] For the soul flourishes for the pursuit of knowledge when the prime vigour of the body is withering away from the lapse of time; therefore, before one has arrived at one’s prime and vigour by reason of a more accurate comprehension of things, it is not difficult to be tripped up. But this accident is common to all people who are fond of learning, to whom new subjects of contemplation are continually rising up and striving after old ones, the soul itself producing many such subjects when it is not barren and unproductive. And nature, also, unexpectedly and spontaneously displaying a great number to those who are gifted with acute and penetrating intellects. Therefore the well of knowledge is shown to be of this kind, having no boundary and no end.

[12] We must now explain why it was called the well of the oath. Those matters which are doubted about are decided by an oath, and those which are uncertain are confirmed in the same manner, and so, too, those which want certification receive it; from which facts this inference is drawn, that there is no subject respecting which any one can make an affirmation with greater certainty than he can respecting the fact that the race of wisdom is without limitation and without end.

[13] It is well, therefore, to enrol one’s self under the banners of one who discusses these matters without an oath; but he who is not very much inclined to assent to the assertions of another will at least assent to them when he has made oath to their correctness. But let no one refuse to take an oath of this kind, well knowing that he will have his name inscribed on pillars among those who are faithful to their oaths.

However, enough of this. The next thing must be to consider why it is that as four wells had been dug by the servants of Abraham and Isaac, the fourth and last was called the well of the oath.

[15] May it not be that the sacred historian here desires to represent, in a figurative manner, that as in the universe there are four elements of which this world is composed, and as there are an equal number in ourselves, of which we have been fashioned before we were moulded into our human shape, three of them are capable of being comprehended somehow or other, but the fourth is unintelligible to all who come forward as judges of it.

[16] Accordingly, we find that the four elements in the world are the earth, and the water, and the air, and the heaven, of which, even if some are difficult to find, they are still not classed in the utterly undiscoverable portion.

[17] For that the earth, because it is a heavy, and indissoluble, and solid substance, is divided into mountains and champaign districts, and intersected by rivers and seas, so that some portion of it consists of islands, and some portions are continent. And again, some of it has a shallow and some a deep soil; and some is rough, and rugged, and strong, and altogether barren; and some is smooth and delicate, and exceedingly fertile; and besides all these facts we know a great number of others relative to the earth.

[18] And again, there is the water, which we know has many of the aforesaid qualities in common with the earth, and many also peculiar to itself; for some of it is sweet, and some brackish, and some is mixed up of various characteristics; and some is good to drink, and some is not drinkable; and, moreover, neither of these last qualities is invariable with respect to every creature, but there are some to which it is the one and not the other, and vice versa. Again, some water is by nature cold, and other water naturally hot;

[19] for there is in all sorts of places an infinite number of springs pouring forth hot water, not on the land only but even in the sea: at all events, there have appeared before now veins pouring up warm water in the middle of the sea, which all the enormous efflux of salt water in all the sea that encircles the world, pouring over them from all eternity, has never been able to extinguish, nor even in the least degree to diminish.

[20] Again, we know that the air has an attractive nature, yielding to such bodies as surround it in an altitude of resistance, being the organ of life, and breath, and sight, and hearing, and all the rest of the external senses, admitting of rarification, and condensation, and motion, and tranquillity, and changes, and variations of every kind, by which it is altered and modified, and generating summers and winters, and the seasons of autumn and spring, by means of which the circle of the year is at last brought to a conclusion.

All these things, then, we feel: but the heaven has a nature which is incomprehensible, and it has never conveyed to us any distinct indication by which we can understand its nature; for what can we say? that it is solid ice, as some persons have chosen to assert? or that it is the purest fire? or that it is a fifth body, moving in a circle having no participation in any of the four elements? For what can we say? Has that most remote sphere of the fixed stars any density in an upward direction? or is it merely a superficies devoid of all depth, something like a plane figure?

[22] And what are the stars? Are they masses of earth full of fire? For some persons have said that they are hills, and valleys, and thickets, men who are worthy of a prison and a treadmill, or of any place where there are instruments proper for the punishment of impious persons; or are they, as some one has defined them, a continuous and dense harmony, the closely packed, indissoluble mass of aether? Again, are they animated and intelligent? or are they destitute alike of mind and vitality? Have they their motions in consequence of any choice of their own? or merely because they are compulsory?

[23] What, again, are we to say of the moon? Does she show us a light of her own, or a borrowed and illegitimate one, only reflected from the rays of the sun? or is neither of these things true, but has she something mixed, as it were, so as to be a sort of combination of her own light and of that which belongs to some other body? For all these things, and others like them, belonging to the fourth and most excellent of the bodies in the world, namely, the heaven, are uncertain and incomprehensible, and are spoken of in accordance with conjectures and guesses, and not with the solid, certain reasoning of truth,

[24] so that a person might venture to swear that no mortal man will ever be able to comprehend any one of these matters clearly. At all events, the fourth and dry well was called the well of the oath on this account, because the search after the fourth element in the world, that is to say the heaven, is without any result, and is in every respect fruitless. 5 But let us now see in what manner that fourth element in us is by nature in such an especial and singular manner incomprehensible.

[25] There are, then, four principal elements in us, the body, the external sense, the speech, and the mind. Now of these, three are not uncertain or unintelligible in every respect, but they contain some indication in themselves by which they are comprehended.

[26] Now what is my meaning in this statement? We know already that the body is divisible into three parts, and that it is capable of motion in six directions, inasmuch as it has three dimensions, in length, in depth, in breadth; and twice as many motions, namely six, the upward motion, the downward motion, that to the right, that to the left, the forward, and the backward motion. But, moreover, we are not ignorant that it is the vessel of the soul; and we are also aware that it is subject to the changes of being young, of decaying, of growing old, of dying, of undergoing dissolution.

[27] And with respect to the outward senses, we are not, so far as that is concerned, utterly dull and mutilated, but we are able to say that that also is divided into five divisions, and that there are appropriate organs for the development of each sense formed by nature; for instance, the eyes for seeing, the ears for hearing, the nostrils for smelling, and the other organs for the exercise of the respective senses to which they are adapted, and also that we may call these outward senses messengers of the mind which inform it of colours, and shapes, and sounds, and the peculiar differences of vapours, and flavours, and, in short, which describe to it all bodies, and all the distinctive qualities which exist in them. They also may be looked upon as body-guards of the soul, informing it of all that they see or hear; and if anything injurious attacks it from without, they foresee it, and guard against it, so that it may not enter by chance and unawares, and so become the cause of irremediable disaster to their mistress.

[28] Again, the voice does not entirely escape our comprehension; but we know that one voice is shrill and another deep; that one is tuneful and harmonious, and another dissonant and very unmusical; and again, one voice is more powerful, and another less so. And they differ also in ten thousand other particulars, in kind, in complexion, in distance, in combined and separate tension of the tones, in the symphonies of fourths, of fifths, and of the diapason.

[29] Moreover, there are some things which we know also with respect to that articulate voice which has been allotted to man alone of all animals, as, for instance, we know that it is emitted by the mind, that it receives its articulate distinctness in the mouth, that it is by the striking of the tongue that articulate utterance is impressed upon the tones of the voice, and which renders the uttered sound not only a bare, naked, useless noise, void of all characteristic, and that it discharges the office of a herald or interpreter towards the mind which suggests it.

Now then is the fourth element which exists within us, the dominant mind, comprehensible to us in the same manner as these other divisions? Certainly not; for what do we think it to be in its essence? Do we look upon it as spirit, or as blood, or, in short, as any bodily substance! But it is not a substance, but must be pronounced incorporeal. Is it then a limit, or a species, or a number, or a continued act, or a harmony, or any existing thing whatever?

[31] Is it, the very first moment that we are born, infused into us from without, or is it some warm nature in us which is cooled by the air which is diffused around us, like a piece of iron which has been heated at a forge, and then being plunged into cold water, is by that process tempered and hardened? (And perhaps it is from the cooling process ( ψύξις) to which it is thus submitted that the soul ( ἡ ψυχή) derives its name.) What more shall we say? When we die, is it extinguished and destroyed together with our bodies? or does it continue to live a long time? or, thirdly, is it wholly incorruptible and immortal?

[32] Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated to it our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart.

[33] Therefore now the fourth element is incomprehensible, in the world the heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures?

[34] For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living soul." ⁵

[35] And it appears to me, that it is not without reason that both these things are called praiseworthy; for these two things, the heaven and the mind, are the things which are able to utter, with all becoming dignity, the praises, and hymns, and glory, and beatitude of the Father who created them: for man has received an especial honour beyond all other animals, namely, that of ministering to the living God. And the heaven is always singing melodies, perfecting an all-musical harmony, in accordance with the motions of all the bodies which exist therein;

[36] of which, if the sound ever reached our ears, love, which could not be restrained, and frantic desires, and furious impetuosity, which could not be put an end to or pacified, would be engendered, and would compel us to give up even what is necessary, nourishing ourselves no longer like ordinary mortals on the meat and drink, which is received by means of our throat, but on the inspired songs of music ⁶ in its highest perfection, as persons about to be made immortal through the medium of their ears: and it is said that Moses ⁷ was an incorporeal hearer of these melodies, when he went for forty days, and an equal number of nights, without at all touching any bread or any water.

Therefore the heaven, which is the archetypal organ of music, appears to have been arranged in a most perfect manner, for no other object except that the hymns sung to the honour of the Father of the universe, might be attuned in a musical manner; and we hear that virtue, that is to say, Leah, ⁸ after the birth of her fourth son, was no longer able to bring forth any more, but restrained, or perhaps I should say, was restrained, as to her generative powers; for she found, I conceive, all her generative power dry and barren, after she had brought forth Judah, that is to say, "confession," the perfect fruit:

[38] and the phrase, "Leah desisted from bearing children," differs in no respect from the statement, that the children of Isaac found no water in the fourth well." ⁹ Since it appears from both these figurative expressions, that every creature thirsts for God, by whom all their births take place, and from whom nourishment is bestowed to them when they are born.

[39] Perhaps therefore some petty cavilling critics will imagine that all this statement about the digging of the wells is a superfluous piece of prolixity on the part of the lawgiver: but those who deserve a larger classification, being citizens not of some petty state but of the wide world, being men of more perfect wisdom, will know well that the real question is not about the four wells, but about the parts of the universe that the men who are gifted with sight, and are fond of contemplation exercise their powers of investigation; namely, about the earth, the water, the air, and the heaven.

[40] And examining each of these matters with the most accurately refined conception, in three of them they have found some things within the reach of their comprehension; on which account they have given these names, injustice, enmity, and latitude to what they have discovered. But in the fourth, that is to say in heaven, they have found absolutely nothing whatever, which they could comprehend; as we explained a little time ago: ¹⁰¹¹¹² for the fourth is found to be a well destitute of water, and dry; and for the reason above mentioned it is called a well.

We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names;

[42] for our bodies are in a manner dug out to furnish the organs of the outward senses, and each of the organs is a sort of hole for the corresponding outward sense in which it shelters itself as in a cave: when therefore any one goes up from the well which is called the well of the oath, as if he were leaving a harbour, he immediately does of necessity come to Charran: for it is a matter of necessity that the outward senses should receive one who comes on an emigration from that most excellent country of knowledge, unbounded as it is in extent, without any guide.

[43] For our soul is very often set in motion by its own self after it has put off the whole burden of the body, and has escaped from the multitude of the outward senses; and very often too, even while it is still clothed in them. Therefore by its own simple motion it has arrived at the comprehension of those things which are appreciable only by the intellect; and by the motion of the body, it has attained to an understanding of those things which are perceptible by the outward senses;

[44] therefore, if any one is unable altogether to associate with the mind alone, he then finds for himself a second refuge, namely, the external senses; and whoever fails in attaining to a comprehension of the things which are intelligible only by the intellect is immediately drawn over to the objects of the outward senses; for the second organ is always to the outward senses, in the case of those things which are not able to make a successful one as far as the dominant mind.

[45] But it is well for man not to grow old or to spend all his time in this course either, but rather, as if they were straying in a foreign country like sojourners, to be always seeking for second migration, and for a return to their native land. Therefore Laban, knowing absolutely nothing of either species or genus, or form, or conception, or of anything else whatever which is comprehended by the intellect alone, and depending solely on what lies externally visible, and such things as come under the notice of the eyes, and the ears, and the other hundred faculties, is thought worthy of Charran for his country, which Jacob, the lover of virtue, inhabits as a foreign land for a short time, always bearing in his recollection his return homewards;

[46] therefore his mother, perseverance, that is Rebecca, says to him, "Rise up and flee to Laban, my brother, to Charran, and dwell with him certain days." ¹³ Do you not perceive then that the practiser of virtue will not endure to live permanently in the country of the outward senses, but only to remain there a few days and a short time, on account of the necessities of the body to which he is bound? But a longer time and an entire life is allotted to him in the city which is appreciable only by the intellect.

In reference to which fact, also, it appears to me to be that his grandfather also, by name Abraham, so called from his knowledge, would not endure to remain any great length of time in Charran, for it is said in the scriptures that "Abraham was seventy-five years old when he departed from Charran;" ¹⁴ although his father Terah, which name being interpreted means, "the investigation of a smell," lived there till the day of his death. ¹⁵

[48] Therefore it is expressly stated in the sacred scriptures that "Terah died in Charran," for he was only a reconnoitrer of virtue, not a citizen. And he availed himself of smells, and not of the enjoyments of food, as he was not able as yet to fill himself with wisdom, nor indeed even to get a taste of it, but only to smell it;

[49] for as it is said that those dogs which are calculated for hunting can by exerting their faculty of smell, find out the lurking places of their game at a great distance, being by nature rendered wonderfully acute as to the outward sense of smell; so in the same manner the lover of instruction tracks out the sweet breeze which is given forth by justice, and by any other virtue, and is eager to watch those qualities from which this most admirable source of delight proceeds, and while he is unable to do so he moves his head all round in a circle, smelling out nothing else, but seeking only for that most sacred scent of excellence and food, for he does not deny that he is eager for knowledge and wisdom.

[50] Blessed therefore are they to whom it has happened to enjoy the delights of wisdom, and to feast upon its speculations and ¹⁶¹⁷¹⁸ doctrines, and even of the being cheered by them still to thirst for more, feeling an insatiable and increasing desire for knowledge.

[51] And those will obtain the second place who are not allured indeed to enjoy the sacred table, but who nevertheless refresh their souls with its odours; for they will be excited by the fragrances of virtue like those languid invalids who, because they are not as yet able to take solid food, nevertheless feed on the smell of such viands as the sons of the physicians prepare as a sort of remedy for their impotency.

Therefore, having left the land of the Chaldaeans, Terah is said to have migrated to Charran; bringing with him his son Abraham and the rest of his household who agreed with him in opinion, not in order that we might read in the account of the historical chronicles that some men had become emigrants, leaving their native country and becoming inhabitants of a foreign land as if it were their own country, but in order that a lesson of the greatest importance to life and full of wisdom, and adapted to man alone, might not be neglected.

[53] And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things?

[54] And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery.

[55] How, then, will you find out what you want, even if you are successful? Go with full exercise of your intellect to Charran, that is, to the trench which is dug, into the holes and caverns of the body, and investigate the eyes, the ears, the nostrils, and the other organs of the external senses; and if you wish to be a philosopher, study philosophically that branch which is the most indispensable and at the same time the most becoming to a man, and inquire what the faculty of sight is, what hearing is, what taste, what smell, what touch is, in a word, what is external sense; then seek to understand what it is to see, and how you see; what it is to hear, and how you hear; what it is to smell, or to taste, or to touch, and how each of these operations is ordinarily effected.

[56] But is it not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it.

[57] Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet,

"All the good and all the evil

Which thy own abode contains;"

and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man.

[58] Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food.

[59] Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran.

[60] Of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God.

We have now, then, explained what Charran is, and why he who left the well of the oath came thither. We must now consider the third point which comes next in order, namely, what the place is to which this man came; for it is said, "He met him in the place." ¹⁹

[62] Now place is considered in three ways: firstly, as a situation filled by a body; secondly, as the divine word which God himself has filled wholly and entirely with incorporeal powers; for says the scripture, "I have seen the place in which the God of Israel stood," ²⁰ in which alone he permitted his prophet to perform sacrifice to him, forbidding him to do so in other places. For he is ordered to go up into the place which the Lord God shall choose, and there to sacrifice burnt offerings and sacrifices for salvation, and to bring other victims also without spot.

[63] According to the third signification, God himself is called a place, from the fact of his surrounding the universe, and being surrounded himself by nothing whatever, and from the fact of his being the refuge of all persons, and since he himself is his own district, containing himself and resembling himself alone.

[64] I, indeed, am not a place, but I am in a place, and every existing being is so in a similar manner. So that which ²¹²² is surrounded differs from that which surrounds it; but the Deity, being surrounded by nothing, is necessarily itself its own place. And there is an evidence in support of my view of the matter in the following sacred oracle delivered with respect to Abraham: "He came unto the place of which the Lord God had told him: and having looked up with his eyes, he saw the place afar off." ²³

[65] Tell me, now, did he who had come to the place see it afar off? Or perhaps it is but an identical expression for two different things, one of which is the divine world, and the other, God, who existed before the world.

[66] But he who was conducted by wisdom comes to the former place, having found that the main part and end of propitiation is the divine word, in which he who is fixed does not as yet attain to such a height as to penetrate to the essence of God, but sees him afar off; or, rather, I should say, he is not able even to behold him afar off, but he only discerns this fact, that God is at a distance from every creature, and that any comprehension of him is removed to a great distance from all human intellect.

[67] Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; —he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible.

These things, then, being defined as a necessary preliminary, when the practiser of virtue comes to Charran, the outward sense, he does not "meet" the place, nor that place either which is filled by a mortal body; for all those who are born of the dust, and who occupy any place whatever, and who do of necessity fill some position, partake of that; nor the third and most excellent kind of place, of which it was scarcely possible for that man to form an idea who made his abode at the well which was entitled the "well of the oath," where the self-taught race, Isaac, abides, who never abandons his faith in God and his invisible comprehension of him, but who keeps to the intermediate divine word, which affords him the ²⁴ best suggestions, and teaches him everything which is suitable to the times.

[69] For God, not condescending to come down to the external senses, sends his own words or angels for the sake of giving assistance to those who love virtue. But they attend like physicians to the diseases of the soul, and apply themselves to heal them, offering sacred recommendations like sacred laws, and inviting men to practise the duties inculcated by them, and, like the trainers of wrestlers, implanting in their pupils strength, and power, and irresistible vigour.

[70] Very properly, therefore, when he has arrived at the external sense, he is represented no longer as meeting God, but only the divine word, just as his grandfather Abraham, the model of wisdom, did; for the scripture tells us, "The Lord departed when he had finished conversing with Abraham, and Abraham returned to his place." ²⁵ From which expression it is inferred, that he also met with the sacred words from which God, the father of the universe, had previously departed, no longer displaying visions from himself but only those which proceed from his subordinate powers.

[71] And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also "brings forward the people to a meeting with God," ²⁶ well knowing that he comes invisibly towards those souls who have a longing to meet with him.

And he subsequently alleges a reason why he "met the place;" for, says he, "the sun was set." ²⁷ Not meaning the sun which appears to us, but the most brilliant and radiant light of the invisible and Almighty God. When this light shines upon the mind, the inferior beams of words (that is of angels) set. And much more are all the places perceptible by the external senses overshadowed; but when he departs in a different direction, then they all rise and shine.

[73] And do not wonder if, according to the rules of allegorical description, the sun is likened to the Father and Governor of the universe; for in reality nothing is like unto God; but those things ²⁸²⁹³⁰ which by the vain opinion of men are thought to be so, are only two things, one invisible and the other visible; the soul being the invisible thing, and the sun the visible one.

[74] Now he has shown the similitude of the soul in another passage, where he says, "God made man, in the image of God created he him." And again, in the law enacted against homicides, he says, "Whoso sheddeth man’s blood, by man shall his blood be shed in requital for that blood, because in the image of God did I make him." ³¹ But the likeness of the sun he only indicates by symbols.

[75] And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," ³² is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing.

[76] Since, as the sun divides day and night, so also does Moses say that God divided the light from the darkness; for "God made a division between the light and between the darkness." ³³ And besides all this, as the sun, when he arises, discovers hidden things, so also does God, who created all things, not only bring them all to light, but he has even created what before had no existence, not being only their maker, but also their founder.

And the sun is also spoken of in many passages of holy writ in a figurative manner. Once as the human mind, which men build up as a city ³⁴ and furnish, who are compelled to serve the creature in preference to the uncreated God, of whom it is said that, "They built strong cities for Pharaoh and Peitho," ³⁵ that is, for discourse; to which persuasion ( τὸ πείθειν) is attributed, and Rameses, or the outward sense, by which the soul is devoured as if by moths; for the name Rameses, being interpreted, means, "the shaking of a moth;" and On, the mind, which they called Heliopolis, since the mind, like the sun, has the predominance over the whole mass of our body, and extends its powers like the beams of the sun, over everything. ³⁶³⁷³⁸³⁹⁴⁰

[78] But he who appropriates to himself the regulation of corporeal things, by name Joseph, takes the priest and minister of the mind to be his father-in-law; for says the scripture, "he gave him Aseneth, the daughter of Peutephres, the priest of Heliopolis, for his wife." ⁴¹

[79] And, using symbolical language, he calls the outward sense a second sun, inasmuch as it shows all the objects of which it is able to form a judgment to the intellect, concerning which he speaks thus, "The sun rose upon him when he passed by the appearance of God." ⁴² For in real truth, when we are no longer able to endure to pass all our time with the most sacred appearances, and as it were with incorporeal images, but when we turn aside in another direction, and forsake them, we use another light, that, namely, in accordance with the external sense, which in real truth, is in no respect different from darkness,

[80] which, after it has arisen, arouses as if from sleep the senses of seeing, and of hearing, and also of taste, and of touch, and of smell, and sends to sleep the intellectual qualities of prudence, and justice, and knowledge, and wisdom, which were all awake.

[81] And it is for this reason that the sacred scripture says, that no one can be pure before the evening, ⁴³ as the disorderly motions of the outward senses agitate and confuse the intellect. Moreover, he establishes a law for the priests also which may not be avoided, combining with it an expression of a grave opinion when it says, "He shall not eat of the holy things unless he have washed his body in water, and unless the sun has set, and he has become pure." ⁴⁴

[82] For by these words it is very clearly shown that there is no one whatever completely pure, so as to be fit to be initiated into the holy and sacred mysteries, to whose lot it has fallen to be honoured with these glories of life which are appreciable by the external senses. But if any one rejects these glories, he is deservedly made conspicuous by the light of wisdom, by means of which he will be able to wash off the stains of vain opinion and to become pure.

[83] Do you not see that even the sun itself produces opposite effects when he is setting from those which he causes when rising? For when he rises everything upon the earth shines, and the things in heaven are hidden from our view; but, on ⁴⁵⁴⁶⁴⁷⁴⁸ the other hand, when he sets then the stars appear and the things on earth are overshadowed.

[84] In the same manner, also, in us, when the light of the outward senses rises like the sun, the celestial and heavenly sciences are really and truly hidden from view; but when this light is near setting, then the starlike radiance of the virtues appears, when the mind is pure, and concealed by no object of the outward senses.

But according to the third signification, when he speaks of the sun, he means the divine word, the model of that sun which moves about through the heaven, as has been said before, and with respect to which it is said, "The sun went forth upon the earth, and Lot entered into Segor, and the Lord rained upon Sodom and Gomorrah brimstone and fire." ⁴⁹

[86] For the word of God, when it reaches to our earthly constitution, assists and protects those who are akin to virtue, or whose inclinations lead them to virtue; so that it provides them with a complete refuge and salvation, but upon their enemies it sends irremediable overthrow and destruction.

[87] And in the fourth signification, what is meant by the sun is the God and ruler of the universe himself, as I have said already, by means of whom such offences as are irremediable, and which appear to be overshadowed and concealed, are revealed; for as all things are possible, so, likewise, all things are known to God.

[88] In reference to which faculty of his it is that he drags those persons who are living dissolutely as regards their souls, and who are in a debauched and intemperate manner, cohabiting with the daughters of the mind the outward senses, as prostitutes and harlots, to the light of the sun, in order to display their true characters;

[89] for the scripture says, "And the people abode in Shittim;" now the meaning of the name Shittim is, "the thorns of the passions" which sting and wound the soul. "And the people was polluted, and began to commit whoredom with the daughters of Moab," ⁵⁰ and these who are called daughters are the outward senses, for the name Moab is interpreted, "of a father;" and the scripture adds, "Take all the chiefs of the people, and make an example of them unto the Lord in the face of the sun, and the anger of the Lord shall be turned from Israel." ⁵¹

[90] For he not only desires that the ⁵²⁵³⁵⁴ wicked deeds which are hidden shall be made manifest, and therefore turns upon them the beams of the sun, but he also by this symbolical language calls the father of the universe the sun, that being by whom all things are seen beforehand, and even all those things which are invisibly concealed in the recesses of the mind; and when they are made manifest, then he promises that he who is the only merciful being, will become merciful to the people.

[91] Why so? Because, even if the mind, fancying that though it does wrong it can escape the notice of the Deity as not being able to see everything, should sin secretly and in dark places, and should after that, either by reason of its own notions or through the suggestions of some one else, conceive that it is impossible that anything should be otherwise than clear to God, and should disclose itself and all its actions, and should bring them forward, as it were, out of the light of the sun, and display them to the governor of the universe, saying, that it repents of the perverse conduct which it formerly exhibited when under the influence of foolish opinion (for that nothing is indistinct before God, but all things are known and clear to him, not merely such as have been done, but even such are merely hoped or designed, by reason of the boundless character of his wisdom), it then is purified and benefited, and it propitiates the chastiser who was ready to punish it, namely, conscience, who was previously filled with just anger towards it, and who now admits repentance as the younger brother of perfect innocence and freedom from sin.

Moreover, it appears that Moses has in other passages also taken the sun as a symbol of the great Cause of all things, of which I see an instance in the law which is enacted with respect to those who borrow on pledges: let us recite the law, "If thou takest as a pledge the garment of thy neighbour, thou shalt give it back before the setting of the sun: for it is his covering, it is the only covering of his nakedness, in which he lies down. If he cries unto me I will hearken unto him, for I am merciful." ⁵⁵

[93] Is it not natural that those who fancy that the lawgiver displays such earnestness about a garment should, if they do not reproach him, at least make a suggestion, saying, "What are ye saying, my good men? Do ye affirm that the Creator and ruler of the world calls himself merciful ⁵⁶ with respect to so trivial a matter, as that of a garment not being restored to the borrower by the lender?"

[94] These are the opinions and notions of men who have never had the least conception or comprehension of the virtue of the almighty God, and who, contrary to all human and divine law, impart the triviality of human affairs to the uncreate and immortal nature, which is full of happiness, and blessedness, and perfection;

[95] for in what respect do those lenders act unreasonably, who retain in their own hands the pledges which are deposited with them as security, until they receive back their own which they have lent? The debtors are poor, some one will perhaps say, and it is right to pity them: would it not then have been reasonable and better to enact a law in accordance with which a contribution should be made to assist their necessities, rather than allow them to appear as debtors, or else one which should forbid the lending on pledges at all? But the law which has permitted the lending on pledges, cannot fairly be indignant against those who will not give up the pledges which they have received before the proper time, as if they were acting unjustly.

[96] But if any one having come, so to say, to the very farthest limits of poverty, and, being clothed in rags, loads himself with new debts, neglecting the pity which he receives from the bystanders, which is freely bestowed, upon those who fall into such misfortunes, in their own houses, and in the temples, and in the market-place, and everywhere;

[97] such a one brings and offers to his creditor, the only covering which he had for his shame, with which he has been wont to cover the secret parts of his nature, as a pledge for something. For what, I pray? Is it for some other and better garment? For no one is unprovided with necessary food as long as the springs of the rivers bubble up, and the torrents flow abundantly, and the earth gives forth its annual fruits.

[98] Again, is any creditor so covetous of riches, or so very cruel, or so perverse, as not to be willing to contribute a tetradrachm, or even less, to one in distress? Or is any one so stingy as to be willing to lend it, but to refuse to give it? or as to take the only garment that the poor man has as a pledge? which indeed under another name may fairly be called running away with a man’s clothes; ⁵⁷ for men who do this are accustomed to ⁵⁸ put on other peoples’ clothes, and steal them, and to leave the proper owners naked.

[99] And why has the law provided so carefully that the debtor may not be without his clothes by night, and that he may not lie down to sleep without them, but has not paid the same attention to the fact of his being indecorously naked by day? Are not all things concealed by night and darkness, so as to cause less shame, or rather none at all at that time, but are they not disclosed by day and by light, so as then to compel persons to blush more freely?

[100] And why does the law not use the expression "to give," but "to restore?" For restoration takes place with respect to the property of other persons, but pledges belong rather to those who have lent on them than to those who have borrowed on them. Moreover, do you not perceive that the law has not enjoined the debtor, who has received back his garment that it may serve as bed-clothes, to bring it back again to his creditor at the return of daylight?

[101] And, indeed, if the exact propriety of the language be considered, even the most stupid person may see that there is something additional meant beyond what is formally expressed. For the injunction rather resembles a maxim than a recommendation. For, if a person had been giving a recommendation, he would have said: "Give back to your debtor, at the approach of evening, the garment which has been pledged to you, if it be the only garment that he is possessed of, that he may have something with which to cover himself at night." But one who was laying down a maxim would speak thus; as indeed the law does here, "For it is his garment, the only covering of his nakedness, in which he will lie down to sleep."

These things then, and other things of the same kind, may be urged in reply to those assertors of the literal sense of a passage; and who superciliously reject all other explanations. We will now, in accordance with the usual laws of allegorical speaking, say what is becoming with respect to these subjects. We say, therefore, that a garment is here spoken of symbolically, to signify speech; for clothes keep off the injuries which are wont to visit the body, from cold and heat, and they also conceal the unmentionable parts of nature, and moreover, a cloak is a fitting garment for the body.

[103] In much the same manner, speech has been given to man by God, as the most excellent of gifts; for in the first place, it is a defensive weapon against those who would attack him with innovations. For as nature has fortified all other animals with their own appropriate and peculiar means of defence, by which they are able to repel those who attempt to injure them, so also has it bestowed upon man that greatest defence and most impregnable protection of speech, with which, as with a panoply, every one who is completely clothed, will have a domestic and most appropriate bodyguard; and employing it as a champion, will be able to ward off all the injuries which can be brought against him by his enemies.

[104] In the second place, it is a most necessary defence against shame and reproach; for speech is very well calculated to conceal and obscure the faults of men. In the third place, it conduces to the whole ornament of life: for this is the thing which improves every one, and which conducts every one to what is best;

[105] for there are many disgraceful and mischievous men, who take conversation as a pledge, and deprive its proper owners of it, and utterly cut off what they ought to seek to increase; like men who ravage the lands of their enemies, and who attempt to destroy their corn and all the rest of their crops, which, if it were left unhurt, would be a great advantage to those who would use it.

[106] For some men carry on an irreconcilable and never-ending war against rational nature, and utterly extirpate its every shoot and beginning, and destroy all its first appearances of propagation, and render it, as one may say, utterly unproductive and barren of all good practises.

[107] For sometimes, when it is borne onwards towards sacred instruction with irresistible impetuosity, and when it is smitten with a love of the speculations of true philosophy, they—out of jealousy and envy, fearing lest, when it has derived strength from its noble aspirations and has been elevated to a splendid height, it may overwhelm all their petty cavils and plausible devices against the truth, like an irresistible torrent—turn its energy in another direction by their own evil artifices, guiding it in another channel to vulgar and illiberal acts: and very often they seek to blunt it or to hedge it in, and in this way leave the nobility of its nature uncultivated, just as at times wicked guardians of orphan children have rendered a deep-soiled and fertile land barren. And these most pitiless of all men have not been restrained by shame from stripping the man of his only garment, namely, speech; "For," says the scripture, "it is his only covering."—What is a man’s only covering, except speech?

[108] For, as neighing is the peculiar attribute of a horse, and barking of a dog, and lowing of an ox, and roaring of a lion, so also is speaking, and speech itself, the peculiar property of man: for this is what man has received above all other animals as his peculiar gift, as a protection, and bulwark, and panoply, and wall of defence; he being, of all living creatures, the most beloved by God.

On which account the scripture adds, "This is the only covering of his nakedness;" for what can so becomingly overshadow and conceal the reproaches and disgraces of life, as speech? For ignorance is a disgrace akin to irrational nature, but education is the brother of speech, and an ornament properly belonging to man.

[110] In what then will a man lie down to rest? That is to say, in what will a man find tranquillity and a respite from his labours, except in speech? For speech is a relief to our most miserable and afflicted race? As therefore, when men have been overwhelmed by grief, or by fear, or by any other evil, tranquillity, and constancy, and the kindness of friends have often restored them; so it happens, not often, but invariably, that speech, the only real averter of evil, wards off that most heavy burden which the necessities of that body in the which we are bound up, and the unforeseen accidents of external circumstances which attack us, impose upon us;

[111] for speech is a friend, and an acquaintance, and a kinsman, and a companion bound up within us; I should rather say, fitted close and united to us by some indissoluble and invisible cement of nature. On this account it is, that it forewarns us of what will be expedient for us, and when any unexpected event befalls us it comes forward of its own accord to assist us; not only bringing advantage of one kind only, such as that which he who is an adviser without acting, or an agent who can give no advice, may supply, but of both kinds:

[112] for he does not display a half-complete power, but one which is perfect in every part. Inasmuch, as even if it were to fail in his endeavour, and in any conceptions which may have been formed, or efforts which may have been made, it still can have recourse to the third species of assistance, namely, consolation. For speech is, as it were, a medicine for the wounds of the soul, and a saving remedy for its passions, which, "even before the setting of the sun," the lawgiver says one must restore: that is to say, before the all-brilliant beams of the almighty and all-glorious God are obscured, which he, out of pity for our race, sends down from heaven upon the human mind.

[113] For while that most God-like light abides in the soul, we shall be able to give back the speech, which was deposited as a pledge, as if it were a garment, in order that he who has received this peculiar possession of man, may by its means conceal the discreditable circumstances of life, and reap the benefit of the divine gift, and indulge in a respite combined with tranquillity, in consequence of the presence of so useful an adviser and defender, who will never leave the ranks in which he has been stationed.

[114] Moreover, while God pours upon you the light of his beams, do you hasten in the light of day to restore his pledge to the Lord; for when the sun has set, then you, like the whole land of Egypt, ⁵⁹ will have an everlasting darkness which may be felt, and being stricken with blindness and ignorance, you will be deprived of all those things of which you thought that you had certain possession, by that sharp-sighted Israel, whose pledges you hold, having made one who was by nature exempt from slavery a slave to necessity.

We have discussed this subject at this length with no other object except that of teaching that the mind, which is inclined to practise virtue, having irregular motions towards prolificness and sterility, and as one may say, being in a manner always ascending and descending, when it becomes prolific and is elevated to a height is illuminated with the archetypal and incorporeal beams of the rational spring of the all-perfecting sun; but when it descends and becomes unproductive, then it is again illuminated by those images of those beams, the immortal words which it is customary to call angels.

[116] On which account we now read in the scripture, "He met the place; for the sun was set." ⁶⁰ For when those beams of God desert the soul by means of ⁶¹⁶² which the clearest comprehensions of affairs are engendered in it, then arises that second and weaker light of words, and the light of things is no longer seen, just as is the case in this lower world. For the moon, which occupies the second rank next to the sun, when that body has set, pours forth a somewhat weaker light than his upon the earth;

[117] and to meet a place or a word is a most sufficient gift for those who cannot discern that God is superior to every place or word; because they have not a soul wholly destitute of light, but because, since that most unmixed and brilliant light has set, they have been favoured with one which is alloyed. "For the children of Israel had light in all their dwellings," ⁶³ says the sacred historian in the book of the Exodus, so that night and darkness were continually banished from them, though it is in night and darkness that those men live who have lost the eyes of the soul rather than those of the body, having no experience of the beams of virtue.

[118] But some persons—supposing that what is meant here by the figurative expression of the sun is the external sense and the mind, which are looked upon as the things which have the power of judging; and that what is meant by place is the divine word—understand the allegory in this manner: the practiser of virtue met with the divine word, after the mortal and human light had set;

[119] for as long as the mind thinks that it attains to a firm comprehension of the objects of intellect, and the outward sense conceives that it has a similar understanding of its appropriate objects, and that it dwells amid sublime objects, the divine word stands aloof at a distance; but when each of these comes to confess its own weakness, and sets in a manner while availing itself of concealment, then immediately the right reason of a soul well-practised in virtue comes in a welcome manner to their assistance, when they have begun to despair of their own strength, and await the aid which is invisibly coming to them from without.

Therefore, the scripture says in the next verses, "That he took one of the stones of the place and placed it at his head, and slept in that place." ⁶⁴ Any one may wonder not only at the interior and mystical doctrine contained in these words, but also at the distinct assertion, which gives us a lesson in ⁶⁵⁶⁶ labour and endurance:

[121] for the historian does not think it becoming, that the man who is devoted to the study of virtue should adopt a luxurious life, and live softly, imitating the pursuits and rivalries of those who are called indeed happy, but who are in reality full of all unhappiness; whose entire life is a sleep and a dream, according to the holy lawgiver.

[122] These men, after they have during the whole day been doing all sorts of injustice to others, in courts of justice, and council halls, and theatres, and everywhere, then return home, like miserable men as they are, to overturn their own house. I mean not that house which comes under the class of buildings, but that which is akin to the soul, I mean the body. Introducing immoderate and incessant food, and irrigating it with an abundance of pure wine, until the reason is overwhelmed, and disappears; and the passions which have their seat beneath the belly, the offspring of satiety, rise up, being carried away by unrestrained frenzy, and falling upon, and vehemently attacking all that they meet with, are only at last appeased after they have worked off their excessive violence of excitement.

[123] But by night, when it is time to turn towards rest, having prepared costly couches and the most exquisite of beds, they lie down in the most exceeding softness, imitating the luxury of women, whom nature has permitted to indulge in a more relaxed system of life, inasmuch as their maker, the Creator of the universe, has made their bodies of a more delicate stamp.

[124] Now no such person as this is a pupil of the sacred word, but those only are the disciples of that who are real genuine men, lovers of temperance, and orderliness, and modesty, men who have laid down continence, and frugality, and fortitude, as a kind of base and foundation for the whole of life; and safe stations for the soul, in which it may anchor without danger and without changeableness: for being superior to money, and pleasure, and glory, they look down upon meats and drinks, and everything of that sort, beyond what is necessary to ward off hunger: being thoroughly ready to undergo hunger, and thirst, and heat, and cold, and all other things, however hard they may be to be borne, for the sake of the acquisition of virtue. And being admirers of whatever is most easily provided, so as not to be ashamed of ever such cheap or shabby clothes, thinking rather, on the other hand, that sumptuous apparel is a reproach and great scandal to life.

[125] To these men, the soft earth is their most costly couch; their bed is bushes, and grass, and herbage, and a thick layer of leaves; and the pillows for their head are a few stones, or any little mounds which happen to rise a little above the surface of the plain. Such a life as this, is, by luxurious men, denominated a life of hardship, but by those who live for virtue, it is called most delightful; for it is well adapted, not for those who are called men, but for those who really are such.

[126] Do you not see, that even now, also, the sacred historian represents the practiser of honourable pursuits, who abounds in all royal materials and appointments, as sleeping on the ground, and using a stone for his pillow; and a little further on, he speaks of him as asking in his prayers for bread and a cloak, the necessary wealth of nature? like one who has at all times held in contempt, the man who dwells among vain opinions, and who is inclined to revile all those who are disposed to admire him; this man is the archetypal pattern of the soul which is devoted to the practise of virtue, and an enemy of every effeminate person.

Hitherto I have been uttering the praises of the man devoted to labour and to virtue, as it occurred to me naturally; but now we must examine what is symbolically signified under the expressions made use of. Now it is well that we should know, that the divine place and the sacred region are full of incorporeal intelligences; and these intelligences are immortal souls.

[128] Taking then one of these intelligences, and selecting one of them according as it appears to be the most excellent, this lover of virtue, of whom we are speaking, applies it to our own mind, to it as to the head of a united body; for, indeed, the mind is in a manner the head of the soul; and he does this, using the pretext indeed as if he were going to sleep, but, in reality, as being about to rest upon the word of God, and to place the whole of his life as the lightest possible burden upon it;

[129] and it listens to him gladly, and receives the labourer in the paths of virtue at first, as if he were going to become a disciple; then when he has shown his approbation of the dexterity of his nature, he gives him his hand, like a gymnastic trainer, and invites him to the gymnasia, and standing firmly, compels him to wrestle with him, until he has rendered his strength so great as to be irresistible, changing his ears by the divine influences into eyes, and calling this newly-modelled disposition Israel, that is, the man who sees. ⁶⁷

[130] Then also he crowns him with the garland of victory. But this garland has a singular and foreign, and, perhaps, not altogether a well-omened name, for it is called by the president of the games torpor, for it is said, that the breadth became torpid ⁶⁸ of all the rewards and of the proclamations of the heralds, and of all those most wonderful prizes for preeminent excellence which are had in honour;

[131] for the soul which has received a share of irresistible power, and which has been made perfect in the contests of virtue, and which has arrived at the very furthest limit of what is honourable, will never be unduly elated or puffed up by arrogance, nor stand upon tiptoes, and boast as if it were well to make vast strides with bare feet; but the breadth which was extended wide by opinion, will become torpid and contracted, and then will voluntarily succumb and yield to tameness, so as being classed in an inferior order to that of the incorporeal natures, it may carry off the victory while appearing to be defeated;

[132] for it is accounted a most honourable thing to yield the palm to those who are superior to one’s self, voluntarily rather than through compulsion; for it is incredible how greatly the second prize in this contest is superior in real dignity and importance to the first prize in the others.

Such then may be said, by way of preface, to the discussion of that description of visions which are sent from God. But it is time now to turn to the subject itself, and to investigate, with accuracy, every portion of it. The scripture therefore says, "And he dreamed a dream. And behold a ladder was planted firmly on the ground, the head of which reached to heaven, and the angels of God were ascending and descending along it." ⁶⁹

[134] By the ladder in this thing, which is called the world, is figuratively understood the air, the foundation of which is the earth, and the head is the heaven; for the large interior space, which being extended in every direction, reaches from the orb of the moon, which is ⁷⁰⁷¹⁷² described as the most remote of the order in heaven, but the nearest to us by those who contemplate sublime objects, down to the earth, which is the lowest of such bodies, is the air.

[135] This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul also is invisible.

[136] And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immoveable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own.

[137] Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surround the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars.

[138] Now of these souls some descend upon the earth with a view to being bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature.

[139] Of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations.

[140] There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutenants of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything.

[141] Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report ( διαγγέλλουσι) the injunctions of the father to his children, and the necessities of the children to the father.

[142] And it is in reference to this employment of theirs that the holy scripture has represented them as ascending and descending, not because God, who knows everything before any other being, has any need of interpreters; but because it is the lot of us miserable mortals to use speech as a mediator and intercessor; because of our standing in awe of and fearing the Ruler of the universe, and the all-powerful might of his authority;

[143] having received a notion of which he once entreated one of those mediators, saying: "Do thou speak for us, and let not God speak to us, lest we die." ⁷³ For not only are we unable to endure his chastisements, but we cannot bear even his excessive and unmodified benefits, which he himself proffers us of his own accord, without employing the ministrations of any other beings.

[144] Very admirably therefore does Moses represent the air under the figurative symbol of a ladder, as planted solidly in the earth and reaching up to heaven. For it comes to pass that the evaporations which are given forth by the earth becoming rarefied, are dissolved into air, so that the earth is the foundation and root of the air, and that the heaven is its head.

[145] Accordingly it is said that the moon is not an unadulterated consolidation of pure aether, as each of the other stars is, but is rather a combination of the aether-like and air-like essence. For that black spot which appears in it, which some call a face, is nothing else but the air mingled with it, which is by nature black, and which extends as far as heaven.

The ladder therefore in the world which is here ⁷⁴ spoken of in this symbolical manner, was something of this sort. But if we carefully investigate the soul which exists in men, the foundation of which is something corporeal, and as it were earth-like, we shall find that foundation to be the outward sense; and the head to be something heavenly, as it were the most pure mind.

[147] But all the words of God move incessantly upwards and downwards through the whole of it, dragging it upwards along with them whenever they soar aloft, and separating it from whatever is mortal, and exhibiting to it a sight of those things which alone are worthy of being beheld; but yet not casting it down when they descend. For neither is God himself, nor the word of God, worthy of blame. But they join with them in their descent, by reason of their love for mankind and compassion for our race, for the sake of being their allies and rendering them assistance, in order that by breathing in a saving inspiration they may recall to life the soul which was still being tossed about in the body as in the river.

[148] Now the God and governor of the universe does by himself and alone walk about invisibly and noiselessly in the minds of those who are purified in the highest degree. For there is extant a prophecy which was delivered to the wise man, in which it is said: "I will walk among you, and I will be your God." ⁷⁵ But the angels—the words of God—move about in the minds of those persons who are still in a process of being washed, but who have not yet completely washed off the life which defiles them, and which is polluted by the contact of their heavy bodies, making them look pure and brilliant to the eyes of virtue.

[149] But it is plain enough what vast numbers of evils are driven out, and what a multitude of wicked inhabitants is expelled in order that one good man may be introduced to dwell there. Do thou, therefore, O my soul, hasten to become the abode of God, his holy temple, to become strong from having been most weak, powerful from having been powerless, wise from having been foolish, and very reasonable from having been doting and childless.

[150] And perhaps too the practiser of virtue represents his own life as like to a ladder; for the practise of anything is naturally an anomalous thing, since at one time it soars up to a height, and at another it turns downwards in a contrary direction; and at one time has a fair voyage like a ship, and at ⁷⁶ another has but an unfavourable passage; for, as some one says, the life of those who practise virtue is full of vicissitudes: being at one time alive and waking, and at another dead or sleeping.

[151] And perhaps this is no incorrect statement; for the wise have obtained the heavenly and celestial country as their habitation; having learnt to be continually mounting upwards, but the wicked have received as their share the dark recesses of hell, having from the beginning to the end of their existence practised dying, and having been from their infancy to their old age familiarised with destruction.

[152] But the practisers of virtue, for they are on the boundary between two extremities, are frequently going upwards and downwards as if on a ladder, being either drawn upwards by a more powerful fate, or else being dragged down by that which is worse; until the umpire of this contention and conflict, namely God, adjudges the victory to the more excellent class and utterly destroys the other.

There is also in this dream another sort of similitude or comparison apparent, which must not be passed over in silence; the affairs of mankind are naturally compared to a ladder, on account of their irregular motion and progress:

[154] for as some one or other has said; "One day has cast one man down from on high and destroyed him, and another it has raised up, nothing that belongs to our human race being formed by nature so as to remain long in the same condition, but all such things changing with all kinds of alteration.

[155] Do not men become rulers from having been private individuals, and private individuals from having been rulers, poor from having been rich, and very rich from having been poor; glorious from being despised, and most illustrious from having been infamous?" [...] A very beautiful way of life: for it is very possible that the being whose habitation is the whole world, may dwell with you also, and take care of your house, so that it may be completely protected and free from injury for ever;

[156] and there is such a way as this in which human affairs move upwards and downwards, meeting with an unstable and variable fortune, the anomalous character of which, unerring time proves by evidence which is not indistinct but manifest and legible.

But the dream also represented the archangel, namely the Lord himself, firmly planted on the ladder; for we must imagine that the living God stands above all things, like the charioteer of a chariot, or the pilot of a ship; that is, above bodies, and above souls, and above all creatures, and above the earth, and above the air, and above the heaven, and above all the powers of the outward senses, and above the invisible natures, in short, above all things whether visible or invisible; for having made the whole to depend upon himself, he governs it and all the vastness of nature.

[158] But let no one who hears that he was firmly planted thus suppose that any thing at all assists God, so as to enable him to stand firmly, but let him rather consider this fact that what is here indicated is equivalent to the assertion that the firmest position, and the bulwark, and the strength, and the steadiness of everything is the immoveable God, who stamps the character of immobility on whatever he pleases; for, in consequence of his supporting and consolidating things, those which he does combine remain firm and indestructible.

[159] Therefore he who stands upon the ladder of heaven says to him who is beholding the dream, "I am the Lord God of Abraham thy father, and the God of Isaac; be not afraid." ⁷⁷ This oracle and this vision were also the firmest support of the soul devoted to the practise of virtue, inasmuch as it taught it that the Lord and God of the universe is both these things also to his own race, being entitled both the Lord and God of all men, and of his grandfathers and ancestors, and being called by both names in order that the whole world and the man devoted to virtue might have the same inheritance; since it is also said, "The Lord himself is his inheritance." ⁷⁸

But do not fancy that it is an accidental thing here for him to be called in this place the God and Lord of Abraham, but only the God of Isaac; for this latter is the symbol of the knowledge which exists by nature, which hears itself, and teaches itself, and learns of itself; but Abraham is the symbol of that which is derived from the teaching of others; and the one again is an indigenous and native inhabitant of his country, but the other is only a settler and a foreigner;

[161] for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was ⁷⁹⁸⁰ brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things.

[162] Now this disposition stands in need of two powers to take care of it, the power that is of authority, and that of conferring benefits, in order that in accordance with the authority of the governor, it may obey the admonitions which it receives, and also that it may be greatly benefited by his beneficence. But the other disposition stands in need of the power of beneficence only; for it has not derived any improvement from the authority which admonishes it, inasmuch as it naturally claims virtue as its own, but by reason of the bounty which is showered upon it from above, it was good and perfect from the beginning;

[163] therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" ⁸¹ for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor.

[164] Now is it not fitting that even blind men should become sharp-sighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated.

[165] It is becoming then for you to act thus; but as for ye, O souls, who have once tasted of divine love, as if you had even awakened from deep sleep, dissipate the mist that is before you; and hasten forward to that beautiful spectacle, putting aside slow and hesitating fear, in order to comprehend all the ⁸² beautiful sounds and sights which the president of the games has prepared for your advantage.

There are then a countless number of things well worthy of being displayed and demonstrated; and among them one which was mentioned a little while ago; for the oracle calls the person who was really his grandfather, the father of the practiser of virtue, and to him who was really his father, it has not given any such title; for the scripture says, "I am the Lord God of Abraham thy father," ⁸³ but in reality Abraham was his grandfather; and then proceeds, "And the God of Isaac," and in this case he does not add, "thy father:"

[167] is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practise, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end.

[168] For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practise, in accordance with which were his labours of wrestling and contention.

[169] Since then there are thus three different manners by which wisdom exists among men, it happens that the two extremes are the most nearly and frequently united. For the virtue which is acquired by practise, is the offspring of that which is derived from learning. But that which is implanted by nature is indeed akin to the others, for it is set below them, as the root for them all. But it has obtained its prize without any rivalry or difficulty.

[170] So that it is thus very natural for Abraham, as one who had been improved by instruction, to be called the father of Jacob, who arrived at his height of virtue by practise. By which expression is indicated not so much the relationship of one man to the other, but that the power which is fond of hearing is very ready for learning; the power which is devoted to practise being also well suited for wrestling. ⁸⁴

[171] If, however, this practiser of virtue runs on vigorously towards the end and learns to see clearly what he previously only dreamed of in an indistinct way, being altered and re-stamped with a better character, and being called Israel, that is, "the man who sees God," instead of Jacob, that is, "the supplanter," he then is no longer set down as the son of Abraham, as his father, of him who derived wisdom from instruction, but as the son of Israel, who was born excellent by nature.

[172] These statements are not fables of my own invention, but are the oracle written on the sacred pillars. For, says the scripture: "Israel having departed, he and all that he had came to the well of the oath, and there he sacrificed a sacrifice to the God of his father Isaac." ⁸⁵ Do you not now perceive that this present assertion has reference not to the relationship between mortal men, but, as was said before, to the nature of things? For look at what is before us. At one time, Jacob is spoken of as the son of his father Abraham, and at another time he is called Israel, the son of Isaac, on account of the reason which we have thus accurately investigated.

Having then said: "I am the Lord God of Abraham, the father and the God of Isaac," he adds: "Be not afraid," very consistently. For how can we any longer be afraid when we have thee, O God, as our armour and defender? Thee, the deliverer from fear and from every painful feeling? Thee, who hast also fashioned the archetypal forms of our instruction while they were still indistinct, so as to make them visible, teaching Abraham wisdom, and begetting Isaac, who was wise from his birth. For you condescended to be called the guide of the one and the father of the other, assigning to the one the rank of a pupil, and to the other that of a son.

[174] For this reason, too, God promised that he would give him the land. I mean by the land here, all-prolific virtue, on which the practiser rests from his contests and sleeps, from the fact of the life according to the outward sense being lulled asleep, and that of the soul being awakened. Receiving gladly peaceful repose there, which he did not obtain without war, and the afflictions which arise from war, not by means of bearing arms and slaying men; away with any such notion! but by overthrowing the array of vices and passions which are the adversaries of virtue. ⁸⁶

[175] But the race of wisdom is likened to the sand of the sea, by reason of its boundless numbers, and because also the sand, like a fringe, checks the incursions of the sea; as the reasonings of instruction beat back the violence of wickedness and iniquity. And these reasonings, in accordance with the divine promises, are extended to the very extremities of the universe. And they show that he who is possessed of them is the inheritor of all the parts of the world, penetrating everywhere, to the east, and to the west, to the south, and to the north. For it is said in the scripture: "He shall be extended towards the sea, and towards the south, and towards the north, and towards the east." ⁸⁷

[176] But the wise and virtuous man is not only a blessing to himself, but he is also a common good to all men, diffusing advantages over all from his own ready store. For as the sun is the light of all those beings who have eyes, so also is the wise man light to all those who partake of a rational nature.

"For in thee shall all the nations of the earth be blessed." And this oracle applies to the wise man in respect of himself, and also in respect of others. ⁸⁸ For if the mind which is in me is purified by perfect virtue, and if the tribes of that earthly part which is about me are purified at the same time, which tribes have fallen to the lot of the external senses, and of the greatest channel of all, namely the body; and if any one, either in his house, or in his city, or in his country, or in his nation, becomes a lover of wisdom, it is inevitable that that house, and that city, and that country, and that nation, must attain to a better life.

[178] For, as those spices which are set on fire fill all persons near them with their fragrance, so in the same manner do all those persons who are neighbours of and contiguous to the wise man catch some of the exhalations which reach to a distance from him, and so become improved in their characters.

And it is the greatest of all advantages to a soul engaged in labours and contests, to have for its fellow traveller, God, who penetrates everywhere. "For behold," says God, "I am with thee." ⁸⁹ Of what then can we be in need while we have for our wealth Thee, who art the only true and real ⁹⁰⁹¹⁹² riches, who keepest us in the road which leads to virtue in all its different divisions? For it is not one portion only of the rational life which conducts to justice and to all other virtue, but the parts are infinite in number, from which those who desire to arrive at virtue can set out.

Very admirably therefore is it said in the scripture: "I will lead thee back to this land." For it was fitting that the reason should remain with itself, and should not depart to the outward sense. And if it has departed, then the next best thing is for it to return back again.

[181] And perhaps also a doctrine bearing on the immortality of the soul is figuratively intimated by this expression. For the soul, having left the region of heaven, as was mentioned a little while before, came to the body as to a foreign country. Therefore the father who begot it promises that he will not permit it to be for ever held in bondage, but that he will have compassion on it, and will unloose its chains, and will conduct it in safety and freedom as far as the metropolis, and will not cease to assist it till the promises which he has made in words are confirmed by the truth of actions. For it is by all means the peculiar attribute of God to foretell what is to happen.

[182] And why do we say this? for his words do not differ from his actions; therefore the soul which is devoted to the practise of virtue, being set in motion, and roused up to the investigations relating to the living God, at first suspected that the living God existed in place; but after a short space it became perplexed by the difficulty of the question, and began to change its opinion.

[183] "For," says the scripture, "Jacob awoke and said, Surely the Lord is in this place, and I knew it not;" and it would have been better, I should have said; not to know it, than to fancy that God existed in any place, he who himself contains all things in a circle.

Very naturally, therefore, was Jacob afraid, and said in a spirit of admiration, "how dreadful is this place." ⁹³ For, in truth, of all the topics or places in natural philosophy, the most formidable is that in which it is inquired where the living God is, and whether in short he is in any place at all. Since some persons affirm that everything which exists occupies some place or other, and others assign each thing a different place, either in the world or out of the world, in ⁹⁴ some space between the different bodies of the universe. Others again affirm that the uncreated God resembles no created being whatever, but that he is superior to everything, so that the very swiftest conception is outstripped by him, and confesses that it is very far inferior to the comprehension of him;

[185] wherefore it speedily cries out, This is not what I expected, because the Lord is in the place; for he surrounds everything, but in truth and reason he is not surrounded by anything. And this thing which is demonstrated and visible, this world perceptible by the outward senses, is nothing else but the house of God, the abode of one of the powers of the true God, in accordance with which he is good;

[186] and he calls this world an abode, and he has also pronounced it with great truth to be the gate of heaven. Now, what does this mean? We cannot comprehend the world which consists of various species, in that which is fashioned in accordance with the divine regulations, appreciable only by the intellect, in any other manner than by making a migration upwards from this other world perceptible by the outward senses and visible;

[187] for it is not possible either to perceive any other existing being which is incorporeal, without deriving our principles of judgment from bodies. For while they are quiet, their place is perceived, and when they are in motion we judge of their time; but the points, and the lines, and the superficies, and in short the boundaries. [...] ⁹⁵ as of a garment wrapped externally around it.

[188] According to analogy, therefore, the knowledge of the world appreciable by the intellect is attained to by means of our knowledge of that which is perceptible by the outward senses, which is as it were a gate to the other. For as men who wish to see cities enter in through the gates, so also they who wish to comprehend the invisible world are conducted in their search by the appearance of the visible one. And the world of that essence which is only open to the intellect without any visible appearance or figure whatever, and which exists only in the archetypal idea which exists in the mind, which is fashioned according to its appearance, will be brought on ⁹⁶ without any shade; all the walls, and all the gates which could impede its progress being removed, so that it is not looked at through any other medium, but by itself, putting forth a beauty which is susceptible of no change, presenting an indescribable and exquisite spectacle.

But enough of this. There is another dream also which belongs to the same class, that one I mean about the spotted flock, which the person who beheld it relates after he had awoke, saying, "The angel of God spake unto me in a dream, and said, Jacob; and I said, What is it? And he said unto me, Look up with thine eyes, and see the goats and the rams mounting on the flocks, and the she-goats, some white, and spotted, and ring-straked, and speckled: for I have beheld all that Laban does unto thee. I am that God who was seen by thee in the place of God, where thou anointedst the pillar, and vowedst a vow unto me. Now therefore, rise up and depart out of this land, and go into the land of thy birth, and I will be with thee." ⁹⁷

[190] You see here, that the divine word speaks of dreams as sent from God; including in this statement not those only which appear through the agency of the chief cause itself, but those also which are seen through the operation of his interpreters and attendant angels, who are thought by the father who created them to be worthy of a divine and blessed lot:

[191] consider, however, what comes afterwards. The sacred word enjoins some persons what they ought to do by positive command, like a king; to others it suggests what will be for their advantage, as a preceptor does to his pupils; to others again, it is like a counsellor suggesting the wisest plans; and in this way too, it is of great advantage to those who do not of themselves know what is expedient; to others it is like a friend, in a mild and persuasive manner, bringing forward many secret things which no uninitiated person may lawfully hear.

[192] For at times it asks some persons, as for instance, Adam, "Where art thou?" And any one may properly answer to such a question, "No where?" Because all human affairs never remain long in the same condition, but are moved about and changed, whether we speak of their soul or their body, or of their external circumstances; for their minds are unstable, not always having the same impressions from the same things, but ⁹⁸ such as are diametrically contrary to their former ones. The body also is unstable, as all the changes of the different ages from infancy to old age show; their external circumstances also are variable, being tossed up and down by the impetus of everagitated fortune.

When, however, he comes into an assembly of friends, he does not begin to speak before he has first accosted each individual among them, and addressed him by name, so that they prick up their ears, and are quiet and attentive, listening to the oracles thus delivered, so as never to forget them or let them escape their memory: since in another passage of scripture we read, "Be silent and listen." ⁹⁹

[194] In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" ¹⁰⁰ And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men;

[195] for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to him." ¹⁰¹

[196] Also the practiser of virtue is also called one of this company dear to God, being deservedly accounted worthy of the same honour; for, says the scripture, "The angel of God said to me in my sleep, Jacob: and I answered, and said, What is it?" ¹⁰²

[197] But after he has been called he exerts his attention, endeavouring to arrive at an accurate knowledge of the symbols which are displayed to him; and these symbols are the connection and generation of reasonings, as flocks and herds. For, says the scripture, "Jacob, looking up with his eyes, saw the goats and the rams leaping upon the she-goats and ¹⁰³¹⁰⁴¹⁰⁵¹⁰⁶ upon the sheep."

[198] Now the he-goat is the leader of the flock of goats, and the ram is the leader of the flock of sheep, and these two animals are symbols of perfect reasonings, one of which purifies and cleanses the soul of sins, and the other nourishes it and renders it full of good actions. Such then are the leaders of the flocks in us, namely, reasons; and the flocks themselves, resembling the sheep and goats whose names they bear, rush forwards and hasten with zeal and earnestness towards justice.

[199] Therefore, looking up with the eye of his mind, which up to that time had been closed, he saw the perfect and thoroughly sharpened reasons analogically resembling the goats and rams, prepared for the diminution of offences and the increase of good actions. And he beheld how they leap upon the sheep and the goats, that is on those souls which are still young and tender, and in the vigour of youth, and beautiful in the flower of their age; not pursuing irrational pleasure, but indulging in the invisible sowing of the doctrines of prudence.

[200] For this is a marriage which is blessed in its children; not uniting bodies, but adapting perfect virtues to well-disposed souls. Therefore do all ye right reasons of wisdom leap up, form connections, sow seed, and pass by no soul which you see rich and fertile, and well-disposed, and virgin; but inviting it to association and connection with you, render it perfect and pregnant; for so you will become the parents of all kinds of good things, of a male offspring, white, variegated, ring-straked, and speckled.

But we must now examine what power each of these offspring has. Now those which are purely white ( διάλευκοι) are the most beautiful and the most conspicuous: the word διά being often prefixed in composition by way of adding force to the word, so that the words διάδηλος and διάσημον are commonly used to signify what is very conspicuous ( δη̃λον) and very remarkable ( ἐπίσημον);

[202] therefore the meaning here is that the first-born offspring of the soul which has received the sacred seed, is purely white; being like light in which there is no obscurity, and like the most brilliant radiance: like the unclouded beam which might proceed from the rays of the sun in fine weather at mid-day. Again, by the statement that some are variegated, what is meant is, not that the flocks are marked by such a multiform and various spottedness as to resemble the unclean leprosy, and which is an emblem of a life unsteady and tossed about in any direction by reason of the fickleness of the mind, but only that they have marks drawn in regular lines and different characters, shaped and impressed with all kinds of well approved forms, the peculiarities of which, being mingled together and combined properly, will produce a musical harmony.

[203] For some persons have looked upon the art of variegating as so random and obscure a matter, that they have referred it to weavers. But I admire not only the art itself, but the name likewise, and most especially so when I look upon the divisions of the earth and the spheres in heaven, and the differences between various plants and various animals, and that most variegated texture, I mean the world;

[204] for I am compelled to suppose, that the maker of this universal textile fabric was also the inventor of all varied and variegating science; and I look with reverence upon the inventor, and I honour the art which he invented, and I am amazed at the work which is the result, and this too, though it is but a very small portion of it which I have been able to see, but still, from the portion which has been unfolded to me, if indeed I may say that it has been unfolded, I hope to form a tolerably accurate judgment of the whole, guiding my conjectures by the light of analogy.

[205] Nevertheless I admire the lover of wisdom for having studied the same art, collecting and thinking fit to weave together many things, though different, and proceeding from different sources, into the same web; for taking the two first elements from the grammatical knowledge imparted to children, that is to say, reading and writing, and taking from the more perfect growth of knowledge the skill which is found among poets, and the comprehension of ancient history, and deriving certainty and freedom from deception from arithmetic and geometry, in which sciences there is need of proportions and calculations; and borrowing from music rhyme, and metre, and harmonies, and chromatics, and diatonics, and combined and disjoined melodies; and having derived from rhetoric invention, and language, and arrangement, and memory, and action; and from philosophy, whatever has been omitted in any of these separate branches, and all the other things of which human life consists, he has put together in one most admirably arranged work, combining great learning of one kind with great learning of another kind.

[206] Now the sacred scripture calls the maker of this compound work Besaleel, which name, being interpreted, signifies "in the shadow of God;" for he makes all the copies, and the man by name Moses makes all the models, as the principal architect; and for this reason it is, that the one only draws outlines as it were, but the other is not content with such sketches,

[207] but makes the archetypal natures themselves, and has already adorned the holy places with his variegating art; but the wise man is called the only adorner of the place of wisdom in the oracles delivered in the sacred scriptures. 36 And the most beautiful and varied work of God, this world, has been created in this its present state of perfection by all-wise knowledge; and how can it be anything but right to receive the art of variegating as a noble effort of knowledge?

[208] the most sacred copy of which is the whole word of wisdom, which will bear about in its bosom the things of heaven and of earth, from which the practiser of virtue elaborates his notions of various things. For after the white sheep he immediately beheld the variegated animals, stamped with the impression of instruction.

[209] The third kind are the ring-straked and speckled; and what man in his senses would deny that these also are, as to their genus, variegated? but still he is not so very eager about the varieties of the members of the flocks, as about the road which leads to virtue and excellence;

[210] for the prophet intends that he who proceeds along this road shall be besprinkled with dust and water; because it is related that the earth and water being kneaded together and fashioned into shape by the Creator of man, was formed into one body, not being made by hand, but being the work of invisible nature.

[211] Therefore it is the first principle of wisdom not to forget one’s self, and always to keep before one’s eyes the materials of which one has been compounded; for in this way a man will get rid of boasting and arrogance, which of all evils is the one most hated by God; for who that ever admits into his mind the recollection that the first principles of his formation are dust and water, would ever be so puffed by vanity as to be unduly elated?

[212] On this account the prophet has thought it fit that those who are about to offer sacrifice shall be be sprinkled with the aforesaid things; thinking no one worthy to appear at a sacrifice who has not first of all learnt to know himself, and to comprehend the nothingness of mankind, and the elements of which he is composed, conjecturing from them that he himself is utterly insignificant.

These three signs, the white, the variegated, and the ring-straked and speckled, are as yet imperfect in the practiser of virtue, who has not himself as yet attained to perfection. But, in the case of him who is perfect, they also appear to be perfect. And in what manner they appear so we will examine.

[214] The sacred scripture has appointed that the great High Priest, when he was about to perform the ministrations appointed by the law, should be besprinkled with water and ashes in the first place, that he might come to a remembrance of himself. For the wise Abraham also, when he went forth to converse with God, pronounced himself to be dust and ashes. In the second place, it enjoins him to put on a tunic reaching down to his feet, and the variously-embroidered thing which was called his breast-plate, an image and representation of the light-giving stars which appear in heaven.

[215] For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own first-born son. The other is the rational soul, the priest of which is the real true man, the copy of whom, perceptible to the senses, is he who performs his paternal vows and sacrifices, to whom it is enjoined to put on the aforesaid tunic, the representation of the universal heaven, in order that the world may join with the man in offering sacrifice, and that the man may likewise co-operate with the universe.

[216] He is now therefore shown to have these two things, the speckled and the variegated character. We will now proceed to explain the third and most perfect kind, which is denominated thoroughly white. When this same high priest enters into the innermost parts of the holy temple, he is clothed in the variegated garment, and he also assumes another linen robe, made of the very finest flax.

[217] And this is an emblem of vigour, and incorruptibility, and the most brilliant light. For such a veil is a thing very difficult to be broken, and it is made of nothing mortal, and when it is properly and carefully purified it has a most clear and brilliant appearance.

[218] And these injunctions contain this figurative meaning, that of those who in a pure and guileless spirit serve the living God, there is no one who does not at first depend upon the firmness and obstinacy of his mind, despising all human affairs, which allure men with their specious bait, and injure them, and produce weakness in them. In the next place, he aims at immortality, laughing at the blind inventions with which mortals delude themselves. And last of all, he shines with the unclouded and most brilliant light of truth, no longer desiring any of the things which belong to false opinion, which prefer darkness rather than light.

The great high priest of the confession, then, may have now been sufficiently described by us, being stamped with the impressions above-mentioned, the white, the variegated, and the ring-straked and speckled. But he who is desirous of the administration of human affairs, by name Joseph, does not, as it appears, claim for himself any of the extreme characteristics, but only that variegated one which is in the middle between the others.

[220] For we read that Joseph had a "coat of many colours," ¹⁰⁷ not being sprinkled with the sacred purifications, by means of which he might have known that he himself was only a compound of dust and water, and not being able to touch that thoroughly white and most shining raiment, virtue. But being clothed in the much-variegated web of political affairs, with which the smallest possible portion of truth is mixed up; and also many and large portions of plausible, probable, and likely falsehoods, from which all the sophists of Egypt, and all the augurs, and ventriloquists, and sorcerers spring; men skilful in juggling, and in incantations, and in tricks of all kinds, from whose treacherous arts it is very difficult to escape.

[221] And it is on this account that Moses very naturally represents this robe as stained with blood; since the whole life of the man who is mixed up in political affairs is tainted, warring on others and being warred against, and being aimed at, and attacked, and shot at by all the unexpected chances which befall him.

[222] Examine now the man who has great influence with the people, on whom the affairs of the city depend. Do not be alarmed at those who look with admiration upon him; and you will find many diseases lurking within him, and you will see ¹⁰⁸ that he is entangled in many disasters, and that fortune is dragging him violently in different directions, though he bends his neck the other way, and resists, although invisibly, and in fact that fortune is seeking to overthrow and destroy him; or else the people themselves are impatient at his supremacy, or he is exposed to the attacks of some more powerful rival.

[223] And envy is a formidable enemy, and one hard to be shaken off, clinging also to everything that is called good fortune, and it is not easy to escape from it.

What reason is there then for our congratulating ourselves on the administration of political affairs as if we were clothed in a garment of many colours, deceived by its external splendour, and not perceiving its ugliness, which is kept out of sight, and hidden, and full of treachery and guile?

[225] Let us then put off this flowery robe, and put on that sacred one woven with the embroideries of virtue; for thus we shall escape the snares which want of skill, and ignorance, and want of knowledge, and education lay for us, of which Laban is the companion.

[226] For when the sacred word has purified us with the sprinklings prepared beforehand for purification, and when it has adorned us with the select reasonings of true philosophy, and, having led us to that man who has stood the test, has made us genuine, and conspicuous, and shining, it blames the treacherous disposition which seeks to raise itself up to invalidate what is said.

[227] For the scripture says: "I have seen what Laban does unto thee," ¹⁰⁹ namely, things contrary to the benefits which I conferred on you, things impure, wicked, and altogether suited to darkness. But it is not right for the man who anchors on the hope of the alliance of God to crouch and tremble, to whom God says, "I am the God who was seen by thee in the place of God."

[228] A very glorious boast for the soul, that God should think fit to appear to and to converse with it. And do not pass by what is here said, but examine it accurately, and see whether there are really two Gods. For it is said: "I am the God who was seen by thee;" not in my place, but in the place of God, as if he meant of some other God.

[229] What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present ¹¹⁰ occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God ( ὁ Θεός);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God ( του̃ Θεου̃), but simply "of God" ( Θεου̃);

[230] and what he here calls God is his most ancient word, not having any superstitious regard to the position of the names, but only proposing one end to himself, namely, to give a true account of the matter; for in other passages the sacred historian, when he considered whether there really was any name belonging to the living God, showed that he knew that there was none properly belonging to him; but that whatever appellation any one may give him, will be an abuse of terms; for the living God is not of a nature to be described, but only to be.

And a proof of this may be found in the oracular answer given by God to the person who asked what name he had, "I am that I am," ¹¹¹ that the questioner might know the existence of those things which it was not possible for man to conceive not being connected with God.

[232] Accordingly, to the incorporeal souls which are occupied in his service, it is natural for him to appear as he is, conversing with them as a friend with his friends; but to those souls which are still in the body he must appear in the resemblance of the angels, though without changing his nature (for he is unchangeable), but merely implanting in those who behold him an idea of his having another form, so that they fancy that it is his image, not an imitation of him, but the very archetypal appearance itself.

[233] There is then an old story much celebrated, that the Divinity, assuming the resemblance of men of different countries, goes round the different cities of men, searching out the deeds of iniquity and lawlessness; and perhaps, though the fable is not true, it is a suitable and profitable one.

[234] But the scripture, which at all times advances its conceptions with respect to the Deity, in a more reverential and holy tone, and which likewise desires to instruct the life of the foolish, has spoken of God under the likeness of a man, though not of any particular man;

[235] attributing to him, with this view, the possession of a face, and hands, and feet, and of a mouth and voice, and also anger and ¹¹² passion, and moreover, defensive weapons, and goings in and goings out, and motions upwards and downwards, and in every direction, not indeed using all these expressions with strict truth, but having regard to the advantage of those who are to learn from it;

[236] for the writers knew that some men are very dull in their natures, so as to be utterly unable to form any conception whatever of God apart from a body, whom it would be impossible to admonish if they were to speak in any other style than the existing one, of representing God as coming and departing like a man; and as descending and ascending, and as using his voice, and as being angry with sinners, and being implacable in his anger; and speaking too of his darts and swords, and whatever other instruments are suitable to be employed against the wicked, as being all previously ready.

[237] For we must be content if such men can be brought to a proper state, by the fear which is suspended over them by such descriptions; and one may almost say that these are the only two paths taken, in the whole history of the law; one leading to the plain truth, owing to which we have such assertions as, "God is not as a man;" ¹¹³ the other, that which has regard to the opinions of foolish men, in reference to whom it is said, "The Lord God shall instruct you, like as if a man instructs his son." ¹¹⁴

Why then do we any longer wonder, if God at times assumes the likeness of the angels, as he sometimes assumes even that of men, for the sake of assisting those who address their entreaties to him? so that when he says, "I am the God who was seen by thee in the place of God;" ¹¹⁵ we must understand this, that he on that occasion took the place of an angel, as far as appearance went, without changing his own real nature, for the advantage of him who was not, as yet, able to bear the sight of the true God;

[239] for as those who are not able to look upon the sun itself, look upon the reflected rays of the sun as the sun itself, and upon the halo around the moon as if it were the moon itself; so also do those who are unable to bear the sight of God, look upon his image, his angel word, as himself.

[240] Do you not see that encyclical instruction, that is, Hagar, ¹¹⁶¹¹⁷¹¹⁸ says to the angel, "Art thou God who seest me?" ¹¹⁹ for she was not capable of beholding the most ancient cause, inasmuch as she was by birth a native of Egypt. But now the mind begins to be improved, so as to be able to contemplate the governor of all the powers;

[241] on which account he says himself, "I am the Lord God," ¹²⁰ I whose image you formerly beheld instead of me, and whose pillar you set up, engraving on it a most sacred inscription; and the inscription indicated that I stood alone, and that I established the nature of all things, bringing disorder and irregularity into order and regularity, and supporting the universe firmly, so that it might rest on a firm and solid foundation, my own ministering word.

For the pillar is the symbol of three things; of standing, of dedication, and of an inscription: now the standing and the inscription have been described, but the dedication it is necessary should be explained to all men.

[243] For heaven and the world are an offering dedicated to God who made them; and all the cosmopolitan and God-loving souls, which dedicate and consecrate themselves to him, not allowing any mortal thing to drag them in an opposite direction, are never weary of hallowing their own life, and adorning it with every kind of beauty as a meet offering for him.

[244] And he is a foolish man who does not set up a pillar to God, but who erects one to himself instead, attributing stability to the things of creation, which is tossed about in every direction, and thinking those things worthy of inscriptions and panegyrics, which are in reality full of matter for blame and accusation, and which as such had better never have been mentioned in an inscription at all, or if they had, had better have been speedily erased again.

[245] On which account the holy scripture says distinctly, "Thou shalt not set up a pillar to thyself;" ¹²¹ for in truth there is nothing belonging to man that is stable, no, not though some persons persist even so obstinately in affirming it.

[246] But they not only think that they stand firmly, but also that they are worthy of honours and inscriptions, forgetting him who is alone worthy of honour, and who is alone firmly fixed; for while they are turning aside and wandering away from the path which leads to virtue, the outward sense leads them still more astray, that is to say, the woman who is akin to them, she also ¹²²¹²³¹²⁴ compels them to run ashore;

[247] therefore, the whole soul, like a ship, ¹²⁵ being shut in all around, is offered up as a pillar; for the sacred scriptures tell us that Lot’s wife having turned back to look behind her, became a pillar of salt,

[248] and this is said very naturally and fitly; for if any one does not look forwards at those things which are worthy of being seen and heard (and these things are the virtues and the actions done in accordance with virtue), but looks backwards at the things which are behind him, at deaf glory, and blind riches, and senseless vigour of body, and an empty elegance of mind, pursuing these objects only, and such as are akin to them, he will lie as a lifeless pillar melting away by itself; for salt is not a thing to preserve his firmness.

Very admirably therefore does the practiser of virtue, having learnt by continued study that creation is a thing in its own nature moveable, but that the uncreated God is unchangeable and immoveable, erect a pillar to God, and anoint it after he has erected it; for God says, "Thou hast anointed my pillar." ¹²⁶

[250] But do not fancy that that stone was anointed with oil, but understand rather that that opinion, that God is the only being who stands firmly, was thoroughly hardened by exercise, and established in the soul by the science of wrestling, not that science by which bodies are made fat, but that by which the mind acquires strength and irresistible vigour;

[251] for the man who is eager in the pursuit of good studies and virtuous objects is fond of labours, and fond of exercises; so that very naturally, having worked out the science of training which is the sister of the art of medicine, he anoints and brings to perfection all the reasonings of virtue and piety, and dedicates them, as a most beautiful and lasting offering to God.

[252] For this reason, after mentioning the dedication of the pillar, God adds that, "Thou vowedst a vow to me." Now a vow also is, to speak properly, a dedication, since he who makes a vow is said to offer up, as a gift to God, not only his own possessions, but himself likewise, who is the owner of them;

[253] for says the scripture, "the man is holy who nourishes the locks of the hair of his head; who has vowed a vow." But if he is holy he ¹²⁷¹²⁸ is undoubtedly an offering to God, no longer meddling with anything unholy or profane;

[254] and there is an evidence in favour of my argument, in the conduct of the prophetess, and mother of a prophet, Hannah, whose name being translated, signifies grace; for she says that she gives her son, "Samuel, as a gift to the Holy One," ¹²⁹ not dedicating him more as a human being, than as a disposition full of inspiration, and possessed by a divinely sent impulse; and the name Samuel being interpreted means, "appointed to God."

[255] Why then, O my soul, do you any longer waste yourself in vain speculations and labours? and why do you not go as a pupil to the practiser of virtue, taking up arms against the passions, and against vain opinion, to learn from him the way to wrestle with them? For as soon as you have learnt this art, you will become the leader of a flock, not of one which is destitute of marks, and of reason, and of docility, but of one which is well approved, and rational, and beautiful,

[256] of which, if you become the leader, you will pity the miserable race of mankind, and will not cease to reverence the Deity; and you will never be weary of blessing God, and moreover you will engrave hymns suited to your sacred subject upon pillars, that you may not only speak fluently, but may also sing musically the virtues of the living God; for by these means you will be able to return to your father’s house, being delivered from a long and profitless wandering in a foreign land.

Notes on the current edition

De somniis (lib. i‑ii)

1. Φίλωνος MAG: om. FHP τοὺς ὀνείρους εἶναι transpos. F
1 μὲν MA: μὲν οὖν GFHP τῶν θεοπέμπτων ὀνείρων hic habct MA: post ταττομένους transpos. τῶν om. P) GFHP
3 ὑποβολὴν F, ἐπιβουλὴν P2
4 δὲ GFP ἄν om. L δηλώσωμεν Α ἐφαρμόττοντας MA; ἐφαρμόζοντας ceteri
5 ἦν, ἐν coni. Cohn
6 ἑαυτοῦ Η: αὐτοῦ δοκεῖ MAP: ἐδόκει GFH
7 δέ ἐστι GFHP
8 εἴδει Η: εἴδη G, ἤδη Α, εἴ τι MFP οὐρανοῦ κλίμακος G (Mang.): οὐρανοκλίμακος ceteri τὸ δὲ MAFP
9 post ἐνυπνιάσθη add. Ἰακὼβ GFHP
10 οἱ om. Α
11 αὐτῆ G post prius αὐτῆς· verba καὶ ἰδοὺ κλῖμαξ ἐστηριγμένη ἐν τῆ γῆ ex lin.
9 repet. HP ὁ δὲ κύριος ἐπεστήρικτο MA: καὶ ὁ add. HP) κύριος ἐστήλωται GFHP αὐτὴ G ὁ MA, s. s. Η: om. GFP εἰμι] κύριος conicio (v. § 159. 166. 175)

2.
1 ss. cf. Origenem in vol. I p. LXXXXXVII.
2 ss. cf. Posidonium apud Cic. De div. I 64.

3.
1 Ἁβραὰμ fere scribunt HP τοῦ MAG, s. s. H: om. FP ὁ MAH2: om. GFPH1 ἡ γῆ MA: τὴν γῆν ceteri
2 ἧς] ᾖ AF αὐτὴν MA: om. ceteri
3 ἡ ἄμμος MA: χοῦς ceteri ὁ s. s. Η2) 3—5 καὶ—σου om. A
3 πλατυνθήσεται Mang. (cf. § HP, πληθυνθήσονται MGF
4 λίβα καὶ ante ἀντολὰς transp. M λίβαν F εὐλογηθήσονται G
5 φυλαὶ M: συγγένειαι ceteri ἐν addidi post σου rep. καὶ ἔσται—σῆς ex lin. 2.
3 M μετὰ om. MA
6 διαφυλάσσω MA σε s. s. Η ἀποστρέψω MA: ἐπιστρέψω ceteri
7 ἐγκαταλείπω GL
8 ὅσα MA: ἁ ceteri δέ ἐστι MAP
9 ἴσως om. G
10 καταλαβεῖν MA: καταλαμβάνειν ceteri
11 prius τοῦ om. FPH1 alterum τοῦ s. s. H2P2, om. F
12 ἀπήντησεν ἐν τόπω GFHP ἔδυ γὰρ MA (cf. § 72): καὶ ηὐλίσθη ἐκεῖ, ὅτι εἰσῆλθεν ceteri
13 κεφαλὴν H αὑτοῦ v
14 κἄπειτα G εὐθύς MA: εὐθέως ceteri ἐστι] ἐπὶ G, ἕπεται conicio
15 ταυτὶ τρία MA: τρία ταῦτα ceteri τὸ MA, s. s. G2H2: om. G1FPH1 post ὅρκου add. τὸ P2
17 λεχθέντος MA: προλεχθέντος ceteri ἐξελθὼν hic habet MA: post ἔρχεται transpos. GFHP εὐθὺς GFHP: om. MA
18 κατ’ αὐτοῦ F δύηται GP
20 τὸ] κοὶ τὸ Α τοίνυν om. MA

4.
21 sqq. cf. Orig. Contra Cels. IV
44 p. 537 (Siegfried, Philo von Alex. p. 356). Ambros. de Isaac 4,21.

5.
1 ἀφανεῖ] ἁ s. s. G2
3 post ἀνευρίσκεται verba καὶ ἐπὶ—θεωρεῖται ex lin. add. H, sed rursus del. 3.
4 καὶ ταῦτα—ἐχουῶν rep. in mg.
3 ταῦτ’ οὐ M: τούτου Α, ταῦτα οὐ ceteri μεγάλων A 3.
4 ὅσα θεωρήματα om. G
5 πασῶν MA: ἁπασῶν ceteri
7 ἄν om. MA δυσκόλω καὶ δυστρόπῳ MA: δυστρόπῳ καὶ δυσκόλω ceteri
8 δουλεύων coni. Mang.
9 ποικίλλω G οὐ om. GF, add. mg. P2 θηρατοῦ GF, τῇ ῥᾳστώνῃ conicio ληπτόν MAH2P2: μεμπτόν GFH1P1 δυσόρατον MA
10 ἀμελείᾳ καὶ ῥαθυμία MA: ῥαθυμία καὶ ἀμελείᾳ ceteri
11 τε] δὲ Α οὑ χάριν om. Turn.
12 τοῦτο Α
13 δυσεύρητα D ἀνεύρητα D
14 συμβέβηκεν HP δὲ om. MA 14.
15 δὲ—γεωμετρικώτερος om. D
15 τῳ] τῶν AP ἐπιδόσεις coniciebam
16 εἶναι ὅροις M: ὅροις εἶναι ceteri ἀεὶ MAP2: δεῖ ceteri
17 τὰ s. s. H2P2 ἐκδέχεται MAP2: ἐκδέχεσθαι ceteri ἐφεδρεύει MAP2: ἐφεδρεύειν ceteri
18 ὑπολαμβανόμενον MA: ὑπολαμβάνοντα ceteri νομίζεσθαι MA: ὑπολαμβάνεσθαι ceteri
19 ἄρτι om. Α ἄρχεσθαι] νομίζεσθαι G γὰρ om. G
20 ὡς post βίος add. GFHP ἧς MA: ἡ FHP, ὃς G (man.
2 ut vid.)

6. 13—16 DK fol. 262r ἐκ τοῦ περὶ τῶν ὀνείρων· τὰ τέλη—περιγραφῆναι.
20 Hippocrates, Aphorismi I 1.

7.
1 ὁ MAP2: om. ceteri ὀρύττων αὐτήν HP διὸ MA: ὃν ceteri
2 τινα MA: om. ceteri
3 δι’] δ’ F1 ἀνανδρείαν P διὰ om. Α post νῦν add. ἔχων AP2
4 εἰς αὐτὴν MAP2: ἐπ’ αὐτὰ G2, ἐπ’ αὐτὴ H(P1), ὑπ’ αὐτὴ F(G1?) εἰσιόντα MAP εἰσ in ras. P2): ἱερεῖ ὄντα G1, ἀνιερεῖον ὄντα G2, ἐρεῖ ὄντα F; ἐρ, ras.
1 litt., ὄντα H (supra ρ scr. εῖν H2) πάνυ κατέξεισιν Α πρὸς] κατ’ Α
5 αἱ] καὶ MA αἱ ἀκμαὶ M
7 ante χαλεπὸν add. οὐ Α κοινῶν G
9 πολλοὺς N
11 διάνοιαν MAG: τὴν διάνοιαν FHPN
12 ὅρκος scripsi (cf. § 14. 24. 40): ὅρκου codd.
14 βεβαιοῦνται AHP
15 οὕτω Α
16 καλὸν MAP2: μᾶλλον ceteri N ἀνομότω Α, ἀνωτάτω G, ἀνομωτάτω F
17 λίαν MAP2: δεῖν G, δὲ FN, δ’ HP1 συναίνεσιν Maug.: σύνεσιν codd. N
18 ἐνομότω AF, ἐνομώτω G γινομένω N συναινείτω MP2: συναινεῖτο Α, συναινεῖ ceteri Ν

8.
2 cf. Aristo apud Stob. IV 202 Mein.: πολλοὶ σοφοὶ γηραιοὶ φιλοζωοῦσι . . . . . . . ὀψὲ ἀρετῆς ἐπήβολοι γενόμενοι ἐφίενται αὐτὴν ἐκθρέψαι. 4.
5 DP fol. 105 Εὐαγρίου DV p. 404 Floril. Par. (inter sententias Euagrii No. 8) Max. Ecl. cap.
41 Εὐαγρίου (praecedit in DV Euagrii sententia, sed Φίλωνος in margine adnotatum est): ἀνθεῖ πρὸς ἐπιστήμην ψυχή, ὁπότε αἱ αἱ om. D) τοῦ σώματος ἀκμαὶ χρόνου χρόνου om. D) μήκει μαραίνονται. cf. Elter, Gnomica I p. IL 4—280,1 N fol. 150r: sequuntur: λέγει δὲ καὶ ὁ Πλάτων ὅτι ἡ τῆς διανοίας ὄψις ἄρχεται ὀξὺ βλέπειν, ὅταν ἡ τῶν ὀμμάτων τῆς ἀκμὴς λήγειν ἐπιχειρῇ.

9.
1 ἐν εὐόρκων MA: ὁ εὐορκῶν ceteri, εὐορκῶν N
2 τεσσάρων GFHP
3 τῶν] τὸν Α
4 ὅρκου MA προσερρήθη MA: προσηγορεύθη ceteri 4.
5 μήποτε δι’ FHP
5 κἀν τῷ] αὐτῶ̣ Turn. τεσσάρων MA
6 συνέστηκεν FH post αὐτοῖς ras.
3 litt. G
7 μὲν οὗν GFHP οὖν seclusi): om. MA
8 πέφυκε GFHP ἀμηγέπη MAP2: om. ceteri
10 τὰ πάντα εἶναι MA: ταῦτα εἶναι G, εἶναι ταῦτα FHP 10.
11 κἄν δυσευρέτου MA: εἰ καὶ δυσεύρετα ceteri
12 στερέμνιον GFHP: κάτω νεῦον τὲ MA
14 λεπτόγεων MAF: λεπτόγεον G, λεπτόγειον HP 14—16 τὸ δὲ βαθύγειον—ἄγονον om.
15 βαθύγεων Α βραχὺ L στρυφνὸν FH2: στριφνόν ceteri
17 τε MA: om. ceteri
19 δ’ ἄλλαις MA, in ras. P2: δὲ ὑλῶδες ἐστὶ G, δὲ βλακώδεσι F, δὲ βλυχῶδες ἐστί H (sed υχ, εσ, ε, τ scr. H2) διακεκριμένον GFHP: διακεκραμένον Α, διακεκραμμένον M
20 ἑκάτερον] θάτερον MA 20.
21 οὐ τό ἕτερον HP: οὗ οὐ τὸ ἕτερον F, οὐθέτερον MA, om. G
22 πολλαχόθι Α: πολλαχόθεν ceteri
23 μόνον om. Turn. post alt. κατὰ add. τὴν HL, sed H rursus del. θάλασσαν GFHP
24 ζέον ὕδωρ MAP2: om. ceteri

10.
2 ὁ ἀὴρ MA: ἀὴρ ὁλκὸν ceteri (ὁλκὸν del. P2)
3 εἴκουσαν MP2: ἥκουσαν εἴκων GHP1L1, εἴκων ἔστι τε FL2, εἴκων τε καὶ Turn. ἀντιπεριισταμένοις H2 4.
5 πυκνότητα καὶ μανότητα H2
5 καὶ ante κινήσεις add. G alt. καὶ MA: τε καὶ ceteri
6 προτρεπόμενος A, ἑπόμενος G χειμῶνα HP
8 δὴ] δὲ MA
10 εἴπομεν Η post ἐστι ras.
3 litt. H κρύσταλος Η
11 ἢ — καθαρώτατον om. G κυκλοφορητικὸν conicio
12 τεσσάρων MAP μετέχων Α, μέτοχον HP
13 ἢ] ὃ Turn.
15 ὅροι F ἄγκαια A μύδρους MAP2: δρυμοὺς ceteri
17 τοιαῦτ’ HP
18 ἁρμονία πυκνή F
20 σελήνης Α
21 ἐκλαμπόμενον Α
22 μὲν MA: μόνον ceteri ἰδίαν F post ἰδία add. ἢ GH2
23 ταῦτα καὶ om. MA 23.
24 ἀρίστου τε καὶ τετάρτου· MA: τετάρτου καὶ ἀρίστου ceteri
25 ἱκασίαις F λογίῳ HP

11.
10 ss. de fontibus cf. Sitzungsberichte der Κ. preuss. Akad. 1897 p. 1074 sqq.

12.
1 ἀφορμοῦντα G, ἐφαρμόττοντα MA
2 post ὅρκος add. γοῦν H2 ὅρκου coni. Mang. τοῦτο MA
3 ante ἡ add. ὅτι Η2
4 ἀκατάληπτος coni. Mang. δυσεύρετος Mang.: δυσόρατος codd. δ’ GFHP
6 ἀνώτατα L
7 ἐστίν Η
8 ταῖς ἰδέαις GFH1P δόγματα HP1 αὐτοῖς Α
9 δ’ ἐστὶν GFHP ἣ add. M) ὅτι τὸ σῶμα καὶ MA: τὸ σῶμα ὅτι μὲν ceteri, fort. recte διαστατοῦν MA
10 ἴσμεν GFHP: om. MA πλάτος βάθος GFP 11διακινήσεις M τὰς] τρεῖς coni. Mang.
12 εἰς τὸ om. GFHP ἐστιν om. A
13 post ἡβᾶ add. καὶ GFHP
14 ἴδμεν P οὐ παντάπασιν MAP2: om. ceteri
15 πονηροὶ F ἀλλ’ ἔχομεν om. MA
16 εἰσὶν P
18 ἐναρμόζοντα FL2, ἐναρμόζονται G εἰσὶν Α διαγγέλουσαι GFH2, διαγγέλουσι H1
19 prius καὶ om. MA
20 ἂν] δ’ ἄν Α ἴδωσιν ἢ MAGF: ἴδωσι καὶ HP
21 ἐπίῃ Α
23 δέ GFHP
24 prius μὲν MA: μέν ἐστιν GFHP

13.
1 διαφέρουσι F (probat Cohn): διαφέρουσαι MAGH2P2, διαφέρουσα H1 (P1? coni. Mang.), διαφέρουσι δέ conicio
2 στάσεσι G1FHP1 ταῖς MAG2: τὰς G1, ταῖς τε H2P2, τά τε FH1P1 τεσσάρων MA
3 πέντε] (??) M συμφωνίας A
4 ζώων MAP2: om. ceteri ἄνθρωπος ἔλαβεν ἔλαχεν H) GFHP
5 οἶον om. MA ἐν om. GFHP
6 γλῶττα Α τῆ add. H2P2 τὸν τὸν ἀέρα τῇ coni. Mang. τῆς] σ add. H2P2 φωνῆς] σ add. Η2 τάσει om. Α
7 prius καὶ om. F ἀρχὴν L1
9 ὑπερβάλλοντα L
10 οὐδείς που G
12 δὲ MA: τε s. s. G2P2, om. G1FHP1 12. ἐνδελέχθειαν G, ἐντελέχειαν Maug.
13 γενόμενον Α, γεννωμένων coni. Mang. δ’ MA: om. ceteri
14 ἡ] ἢ AGFH1P
15 ἐν MA: ἐκ GFHP κραταιότατον MA: κραταιότερον ceteri
16 ὠνόμασται Α δοκεῖ ψυχὴ transpos. GFHP
17 φθείρεται HP
18 ἡ] ἡ καὶ FP 18.
19 ἐμπεφώλευκε νοῦς GFHP
19 αὐτῶν Η2, αὐτός coni. Mang. ἆρα] τίνα ἄρα conicio #x003E; ἐν conicio
20 ἐνιέρωσαν A (corr. Hoesch.) περιεῖναι αἰσθήσεις εἰς χολῶσιν Α (corr. Hoesch.) αἱ om. GFH1P

14.
11 ss. de fontibus v. Sitzungsberichte p. 1076 sqq.

15.
1 ἀεὶ δὴ A: αὗ εἰ δὴ M, εἰ δὴ ceteri, ἤδη v
2 δ’ GFHP
4 ἕνεκεν GFHP
5 οὐρανὸν Α
6 αἱ om. HP1
8 Μωυσέα MA: Μωυσῆν cetari
9 ὁ om. Α
10 καὶ ante οὐκ add. F προσειρῆσθαι δοκεῖ GFHP προηρῆσθαι A
13 γέρας F
14 τῶν MPal.: τὴν Α, τῶν ὄντων ceteri ἑαυτῶ MAPal.: αὐτῶ ceteri
15 φθάνει F1
16 ἂν] ὢν A ἀνύποιστοι coni. Mang.
17 ἐγίνοντο M: ἐγίγνοντο F, ἐγένοντο ceteri ὡς Pal.: om. codd. post ἀναγκαίων add. ἠνάγκασαν H2 στρεφομένους F 17.
18 μηκέθ’ ὡς θνητοὶ MA: μὴ καθὼς οἱονεὶ ἢ οἷον ἦ P, οἱονεὶ οἱ L) GFP, μὴ καθὼς οἱ, tum ras.
3 litt. H
18 τοῖς σιτίοις GFHP καὶ] ἢ FL2 τοῖς ποτοῖς GFL2 ποτίοις P ὡς om. GFHP1
19 δι’ ὤτων MPal,: διὰ τῶν ceteri, διὰ τῆς Turn. ἐνθέων ᾠδῶν G2H2L1, ἐνθέαις ὡδαῖς FL2, P1 ut vid. ὧν] ἧς Α
20 Μωσῆν MA ἀσωμάτου P
21 alt. μήθ᾿ MA
23 δι’] δ’ Α οἱ MG2FHP (Hoesch. in mg. Α): ἡ AG1(?), om v ἐπιστήμη GFHP

16.
13 sqq. Pythagorei: Zeller I
1 p. 432. —19 Pal. fol. 27v ὁ δὲ οὐρανὸς—ᾠδαῖς.

17.
1 λίαν A (corr. Hoesch.) G ἀκούωμεν Α
2 τοῦ om. Mang.
3 ἢ ἐπεχομένην om. F, secl. Maug. εὕρισκε HP: ηὕρισκε MAP, ἣ εὕρισκε G
4 αὑτῆς Η2
5 τὸ MAFH-: xdi H1P, τοῦ in ras. G λέγειν MA: τὴν λείαν HP, τὴν λίαν GF
6 τοῦ MAF: τὸ οὐ G, τῶ H, τὸ P
7 περ] παρ᾿ Α 7.
8 ἐφαίνετο P
8 παρ’ ὃν GFH2 παρ’ οὗ MAP-, παρ’ H1P1, tum καὶ add HP αἱ τροφαὶ HP
9 μικρολόγοι GFHP (Hoesch. in mg. A)
10 δὲ δὴ M: δέ Α, δ’ ἐν τῆ ceteri, δὲ τῇ conicio
11 γραφέντες HP ὄντες] ἐπιλαχόντες conicio, γέμοντες coni. Cohn
12 περὶ τεττάρων ἐστὶν οὐ φρεάτων MA: οὐ περὶ φρεάτων τεττάρων ἐστὶν ceteri
14 ἕκαστος G1, ἕκαστον, s. s. ὁ G2 πεπονημέναις coni. Mang, τετελειωμέναις coniciebam
15 post μὲν add. οὖν GFHP, sed GH rursus del.
16 ἐπεφήμισαν M: ἐπευφήμισαν A, ἐφήμισαν F, εὐφήμησαν GHP ἔχθραν εὐρυχωρίαν om. G
19 alt. καὶ—προσαγορεύεται om. G προσηγόρευται P
20 δ’ GFHP ζητήσομεν H
23 ποτὲ bis G τῶν om. GFHP
24 τὰ γὰρ σώματα GFHP
25 ἐξώρυκται A, ἐξωρώρυκται G

18.
1 τις] τῆς G2 ὅταν] ὅπως Turn.
3 παραγίνεται MAN: ras.
3 litt., γίνεται εἶτ’ G, παραγίνεταί τ’ FHP χαρὰν GN ἀποδημίας ’P, ἀποδημία N
4 ἀορίστου coni. Mang. κατὰ M 4.
5 κατὰ τἀναγκαῖον GFN
5 ξεναγωγῶν M ἡμῶν om. H1P
6 ἀφ’ coni. Cohn οἶκον coni. Mang.
7 τὸν τῶν αἰσθήσεων M: τὸν τῆς αἰσθήσεως A Pal., τὸν αἰσθήσεων GFHPN, τῶν αἰσθήσεων L ἀποδράσασα GFHPN 7.
8 ἐπ’ ἀμπισχόμενα G1
8 αὐτῆς κατανοήσει G μόνον HP καταληπτὴν in ras. G2
9 εἴληχε Pal.
10 ἀδυνατεῖ om. Α (suppl. Hoesch.) τῆ διανοία Α δευτέραν om. H
12 ὁ MA: om. ceteri N
13 γινομένους N, γινόμενος F
16 οὐ γένος] ἡ γένος P
17 μόνον Α ἠρτημένως F
19 καὶ ante πατρίδος add. GFHP
20 φησὶν οὑν HP(F1)
21 ἀναστὰς om. MA
22 καὶ ποίησον ἐκεῖ ἡμέρας MA
23 οὑν MA: δὴ ceteri

19. 1—15 Ν fol. 150r: ὅταν—γῆν. 5—9 Pal. fol. 27v κινεῖται μὲν ἡ ψυχὴ— αἰσθητά.

20.
1 συνθέτου GFHP post ἀνάγκας e. gr. παροικεῖ addiderim, βιῶναι subaudit Cohn
4 τὴν MA 4.
5 (??) MAHP
6 κατασκοπῆς G ὀδσμῆς (sic) G, ὀδμῆς F post μέχρι add. τῆς, ut vid., P2
7 γοῦν MA: οὑν ceteri, μὲν οὑν V ἀναγραφαῖς MA: γραφαῖς GHP, γραφῆς F δουλοῦται Α
8 Χαρρᾶ GFH1P ἦν ἀρετῆς] ἀρθεὶς ἢν Α
9 ὀδσμαῖς (sic) G, ὀδμαῖς F ἀπόλαυσιν HP
10 ἐμπίμπλασθαι M γεύσασθαι Α
11 θηρευτικοὺς G2
12 πορρώτατα F
13 φύσεως MA: τῆς φύσεως ceteri ὀδσμὰς G, ὀδμὰς F
14 τὴν ἀπὸ δικαιοσύνης om. G1, τὴν s. s. G2 τῆς ἀρετῆς τῆς ἄλλης HP
15 ἅβραν M ὁ om. G1FHP1
16 ἐξ ὦν ἀναδίδοται post τοῦτο transp. G 16.
17 μὴ δυνάμενος δ’ ἐν κύκλω MA: μηδ’ ἐν κύκλω δυνάμενος ceteri
17 καινὴν Α αὐτῶ AG
18 καὶ fort. secl. vel ἀρετῶν pro σιτίων scrib. κνίσης HP
19 ἐξεγένοντο G
21 ἐνευφρανθεῖσιν Cohn: εὐφρανθεῖσι G, ἀνευφρανθεῖσιν ceteri ἔτι om. GFHP1 21.
22 ἐπιφερόμενος G, περιφερομένοις coni. Mang.
22 δευτερεῖα coni. Mang.
23 ἐγένετο H κνισοῦν MHP ταῖς et ψυχαῖς G
24 ζωπηρηθήσονται F

21.
1 διὰ GFHP1: καὶ διὰ MAP2 τροφαῖς GFHP τὰς] ταῖς GFHP 1.2 προσφέροντες προσφέροντ᾿ F
2 ὀδμάς GF ἅς om. GFHP λειποθυμίας ἀκεστήρια ἄκη σωτήρια scripsi) MA: ἄκη λιποθυμίας (sic G, hoc recepi, λυποθυμίας F, λειποθυμίας HP) σωτήρια GFHP 2.
3 προσευτρεπίζονται GFHP
3 Χαλδαίαν MA: χαλδαίων ceteri
4 τε MA: δὲ ceteri ὁμογνίους scripsi: ὁμογνώμονας codd. οἰκείας HP
5 ἱστορικοῦ secl. Cohn
7 post καὶ add. νοερόν GFHP
8 ante ἀνθρώπῳ ras. in H μόνω post ἀνθρώπω add. GFHP, ἐπιστήμονι coni. Mang. τοῦτ’ HP
9 τρόπον F
10 φησὶ MA οὖν GFPH2: γοῦν MA, οὐκ L1, om. H1
13 εἰ] ἢ H2 ἄστρων Α
14 prius ἢ] εἰ F εἰσφορᾶς G, φορὰς FHP τἀπίγεια M: τὰ ἐπίγεια ceteri 14.
15 ἐπίγεια—βαίνων om. G
18 εὑρησολογίαν G, εὑρησιλογίαν H1P
19 ὑπὲρ σὲ καὶ ἄνω MA: ὑπερωκεάνια ceteri
20 σαυτοῦ MA: ἑαυτοῦ GFH2, αὐτοῦ H1P
21 εὑρήσεις F(?)H, tum ἐὰν ἐπιτύχῃς add. GFHP, ἐρευνήσας ἄν ἐπιτύχῃς (immo ἐπιτύχοις) coni. Mang. ἴθ’ Α νοερῶς om. MA 22. 217,1 καὶ τά ἄλλα ὅσα conicio

22. 11—14 de fontibus v. Sitzungsberichte l. c. p. 1075. 1076.
19 cf. Epicurea p. 229,1. Norden in supplem. annal. philolog. XVIII p. 270.

23.
1 ὅσα καὶ MA: καὶ GH, καὶ δσα P, om. F αἰσθήσεως MAG: τῶν αἰσθήσεων Fv, αἰσθήσεων HP φιλοσόφησον] φιλοσοφωτάτην φιλοσοφίαν ἡ μᾶλλον εἰπεῖν HP
2 ἀνθρώπω ζητῶν MA: ἀληθεῖ, tum ras., ζητῶν G; ἀληθεία ἀνθρώπω ζητῶν F, ἀληθεία θ́ (ἀλήθειαν L) ἀναζητῶν HL, ἄλη ἄνω ζητῶν (ἄνω ζητῶν rursus
3 primum τί om. GFHP τὸ om. L
4 ὁρᾶς—πῶς om.
5 γίνεσθαι GFHP
6 συνεπεσκέφθαι G 9.
10 δυνάμενος GFHP
11 ὅτι MAFP τε om. AP τέτεκται F
12 καταγαγὼν δ’ MA: κάταγε τῶν τῶν rursus del. P) ceteri, κατάγων δ’ per errorem Mang. ἀντὶ πάσας Α
13 εἶτα om. GFHP, fort recte
14 εὐδαιμονίας MAP2: ἐπιμελείας ceteri τὸν (om. τρόπον) τοῦ Θάρρα F Θάρραν H2
16 σκέψει MAFP, mg. H: γνώσει GHL, mg. P2 τῶν] τόν Α
17 ἑαυτὸν GFHP: αὑτὸν MA 18.
19 εὐθαλέστατον Α
19 περὶ] πρὸς MA
20 ἐμπίμπλασθαι M
22 τελειότεραι MA: τελεώτεραι GFHP
23 χωρεῖν MA: ἐλθεῖν ceteri

24.
10 Hom. Od. δ 392.

25.
1 αἰσθήσεις ὡς ὀπάς Η ὠνομάζοντο GFHP
3 ἑαυτοῦ (ὸν s. s.) A
4 τοῦ et ὄντος GFHP: τῶν et ὄντων MA (sed v. lin. 7)
5 post ὁ add. γὰρ GFHP ἐν] ἐπὶ MA
6 γεννητοῦ AGF οὐθένειαν Α γιγνώσκει G
8 διότι F ἀπολιπὼν GFHP
10 καὶ om. F ὅτι om. GHP1 ὑπήντησεν GH, tum ἐν add. G, ἐν τῶ FHPN
12 ἐκπεπληρωμένη GFHP
13 ἐκπεπλήρωκεν] ἀφῆκεν coni. Mang.
14 φησιν F τοῦ] τὸν P
15 μόνον GFHPN ἀφῆκεν AFL2N ἄλλοθι MA διείρηται M: διήρηται Α, εἴρηται ceteri N
17 alterum τὰ om. GFIIPN ἄλλα A
20 καταφυγεῖν A (corr. Hoesch.) εἶναι αὐτόν transpos. FHPN, εἶναι καὶ αὐτόν G
21 ἑαυτοῦ MAFP2N: αὐτοῦ GH1P1, αὑτοῦ H2
21 μόνως αὐτῶ N, ἑαυτῷ μόνῳ conicio
22 οὑν οὐκ M: οὐ(??)ῦτ᾿ (i. e. οὐρανοῦ τ᾿, ut vid.) Α, οὐκ ceteri N
24 ἀναγκαῖος AP ἐστὶ Α αὐτὸ om. Α ἑαυτῶ N

26.
10 —
24 N fol. 150v: λέγεται — τόπος ἑαυτῶ. 18.
19 cf. Clem. Alex. Strom. V 74 p. 690 P.

27.
1 λόγιον MAFP, in ras. H2, L1: ἅγιον G(H1)L2 post ἐπὶ add. τοῦ GFHP
2 post ὀφθαλμοῖς add. αὐτοῦ GFHP
3 τὸν om. F
4 δυεῖν AGF: δυοῖν MHP
5 θεῖός MAP2: οἷός ceteri πρὸ] περὶ Turn. δὴ] δὲ GFHP
6 τῆς σοφίας HP (τῆς om. etiam L) εὑρόμενος
9 οὐδὲ] οὐ Α τὸ] τῶ F
10 τὸ] τῶ F
11 ἀνθρωπίνης om. Α διῳκίσθαι MF: διῴκισται H1P, διακεῖσθαι GH2, κεῖσθαι Α
14 εἶδε MA αὐτὸν τὸν om. MA εἰσῆλθε G
15 πάσης MAG
17 ante ὑπαντᾷ add. οὐχ GFHP
19 κατ’ ἀναγκαῖον Α
20 ἄν om. GFHP1
21 προσαγορεύεται M, προσηγόρευτος F
23 ὑφιστάμενον P1
24 οὗ H2
25 ἀξιῶν (Mang.): ἀπξιῶν codd. θεός #x003E; conicio
26 ἕνεκεν MA ἀποστελεῖ GFHP δὲ GFHP

28.
1 prius καὶ om. Turn. ἄλειπτον G
2 καὶ τρόπον ἀκαταγώνιστον GHP ῥώ (om. μην) F ἐκφύοντες MAH
3 δ’ MAH2P2: om. GFH1P1
4 ἀπῆλθεν ὁ κύριος GFHP
6 ἱερεῖς L1 πρό] πατὴρ coni. Cohn
7 ἀπ’ αὐτοῦ MA
8 μεθ’ ἑαυτῶν G, μεθ’ αὑτὴν Turn. δέ GFHP
9 τὸν om. G ἀλλὰ GFHP ὑπαντῆσαι v
10 ὑπαντᾶν GFHP
11 ἀποφαινόμενος HP1 11.
12 μέλλων συνοδοιπορεῖν F
12 τὴν om. GFHP
15 δὲ GFHP
18 τοῦτο GFHP ἐπιλάμψει L τὰ δεύτερα om. G τῶν λόγων P πολλοὶ AGF (corr. Hoesch. in mg. A)
19 ἑτέρως FHP
20 εἰ om. A (add. Hoesch.)
21 τῆς om. GFHP ἐξομοιοῦνται A
24 ὁ ἥλιος F
26 ἐποίησεν αὐτόν om. MA τεθέντι MF: ταθέντι A, τιθέντι GP2, τίθεται Η (sed prius ι in ras.) P1

29.
1 ἐποίησε H1P τὸν δὲ ἥλιον L
2 μεμήνυκεν M, μεμύνηκε G
3 φωτισμός MA: φῶς GFHP
4 ἐν om. GFHP
5 παντὸς om. GFHP 5.
6 πρεσβύτερον ἀρχετύπου GFHP
7 πληρέστατος] περιφεγγέστατος vel περιαυγέστατος coni. Mang. (cf. § 72) 7.
8 εἷπε — φῶς MA: om. ceteri
10 Μωυσῆς Α: Μωσῆς ceteri
12 ὁ ἥλιος FHP ἀνατείλας om. GFHP οὕτω HP
15 δὲ om. GFHP τόν ἱερὸν λόγον GFHP: Μωσῆν MA
16 ὁ ἥλιος GFHP
17 γένησιν F ἀγεννήτου codd.
18 ἐφ’] ἀφ’ G1
19 Πειθών G τὸν λόγον om. MA 'Ραμεσσή M: 'Ραμεσή A, 'Ραμεσσήν GF, Ῥαμεσήν HP
20 σεῶν M: σαιῶν Α, σητῶν ceteri δ’ ἐσθίεται Α
21 τὴν ὢν GHP (alt. ν eras. in P) L1: κτηνῶν ceteri ἡλιούπολιν codd. 21.
22 ὠνόμασαν HP
23 τὴν om. Α αὐτοῦ (sic) MA: ἀφ’ αὑτοῦ ceteri
25 ἀναγραψάμενος H
26 αὐτῶ φησιν MA Πεντεφρῆ AF ἡλιουπόλεως MA

30.
1 καλεῖ ἥλιον GFHP
2 δείκνυσι GFHP, fort. recte (an ἐπιδείκνυται? cf. § 91) διάνοια GF
3 ὁ om. GFHP
4 εἰκόνα H1P, εἰκότι H2
5 συντρίβειν F μετατρεπόμενοι GFH
8 ἁφὴν καὶ ὄσφρησιν GFHP δὲ scripsi: τε codd.
9 διανοίας ante εἰς add. H
10 οὐδὲν ἀπὸ ἑσπέρας Α πρὸς GFHP φησιν ὁ ἱερὸς λόγος GFHP: φησὶ Μωσῆς MA
11 τῆς om. GFHP
12 ἐπ’ αὐτῶ Α
13 ἔδετε Α
14 λούσητε et ὕδασι Α
16 ἅπαν MGFH1 οὐδὲ εἷς GFHP ὡς] ὃς Α χρῆσθαι MA: μυῆσθαι G, μυεῖσθαι FHP
17 ὦ, tum ras. G (coni. Mang.): ὧν ceteri τἀς αἰσθητὰς MAG2: τὰς ἐσθῆτας ceteri, ταῖς αἰσθηταῖς et λαμπρότησι coni. Mang. λαμπρότητας ἔτι scripsi: λαμπρότητος G2, λαμπρότητι ceteri 18.
19 ἐπιλάμπει Α
19 φέγγει MA: φωτὶ ceteri
20 καὶ ἀπολούεσθαι om. Turn. ἦ v τὰ ἐναντία HP
21 γὰρ MA: μὲν γὰρ ceteri ἀνάσχῃ conicio
23 δύναντος GFHP
26 ἀποκρύπτεσθαι GFP, ἐπικρύπτεσθαι H δυσμαῖς GH

31.
1 καὶ θειοτάτας om. GFHP
2 αἰσθητὸς Turn. γίνεται in ras. P, γένηται AF
3 δέ τὸ GP: τὸ MA, δὲ FH alt. τὸ Η2: τὸν ceteri
5 ἐξῆλθεν ὁ ἥλιος MA (sed v. quaest. in Gen. IV § 51) τῆς γῆς P Σηγώρ AP2: Σιγώρ MH ι vid. corr.) (P1) Σοὲρ GF
7 ἀφίκηται σύστημα ἡμῶν F
8 αὐτὴν MA: ἀρετὴν ceteri
10 κατὰ MA; καὶ κατὰ ceteri
11 post ὅλων add. θεὸς καὶ GFHP
12 συσκιάζεσθαι δοκοῦντα ἀνακαλύπτεται GFHP
13 οὕτω G καὶ per errorem om. Mang. 13.
14 καταλυθέντων conicio τόνων τῶν ψυχικῶν MAP2: ὄντων ψυχικῶς ceteri
14 καὶ ante ἀκολάστως add. GFHP λαγνέστερον Α
15 τοῦ νοῦ GFHP χαμαιτύποις v post πόρναις add. τοῦ νοῦ G, ras.
4 litt. in Η
17 Σαττίοις F, Σάττειν Mang. (LXX) δὲ GFHP ἑρμηνεύονται GFHP, post παθῶν transpos, HP
19 δ’ GFHP alterum αἰ om. GFHP νοῦ MAP2: om. ceteri
23 μόνα H
26 ἀοράτοις GFP δὲ HP ἵλεών HP

32.
1 γενέσθαι Α post ἵλεω ἵλεων HP) add. τῶ λαὼ GFHP
3 ἐν—alt. καὶ om. G ταῦτ’ GF εἴτ᾿ MA: εἴτε καὶ ceteri αὑτῆς H2: αὐτῆς ceteri
4 ἐννοήσει Α τῷ om. FHP
5 ἀναπτύξει AG 5.
6 προενεγκοῦσα GFHP: ἐνεγκοῦσα MA
6 φῶς MA: φέγγος ceteri ἐπιδείξῃ τὰ P, ἀποδείξαι ταῦτα G
8 πάντα καὶ δῆλα GFHP
10 κεκάθαρται om. Α (add. Hoesch.) ἀπολέλουται coni. Mang.
11 δικαίω GHP χρώμενος A εἰ] ὃς Η, om. Α ὃν om. Α
12 ἁμαρτεῖν] ἀμαρτάνειν ὃν Α ἀπωθεῖται vel #x003E; ἀποδέχεται (sc. διάνοια) conicio, aut lin.
11 #x003E; δικαίᾳ leg.
14 post νόμω add. ἐνορῶ GFH2, ἐν ὦ P(H1) ἐπ’ om. GFHP λέγεται F, λέγειν H2
16 αὐτῶ MA: αὐτό GFHP αὐτὸ H1L τοῦτο τὸ ex LXX scripsi (cf. ad § 101. 109): τὸ Α; ras., tum τὸ P, τοῦτο ceteri
17 τῆς ἀσχημοσύνης Α ante ἐν add. καὶ AP2 οὖν MAP2: om. ceteri
20 ἀμπεχόνην F, fort. recte
21 ὁ MA: ὅτι FH1P1, ὅτι ὁ GH2P2
22 μὴ om. H1P1 χρέος τὸ G1, χρέους τοῦ G2
23 δανειστὴν GFH1P1 καλεῖ] παρέχει coniciebam ante τὸ add. τῶν mg. G καθάπαξ GFHP: om. MA τὰ πάντα Η2

33.
1 μὴ add. H2 post συνεωρακότων add. μηδὲ συνορώντων GFHP ἐστὶ τοὶαῦθ᾿ GFHP
2 μικρολογίαν Α: σμικρολογίαν ceteri ἀγεννήτω AGF
3 προσνεμόντων GFHP: προσνέμειν MA
4 αὑτοῖς Η2: αὐτοῖς ceteri
5 ἴδια τί διαπράξονται G cum ras. post δι φησί τις GF G ἐλεεῖν corr. in ἑλεῖν P post οὐκ add. εὔλογον καὶ GFHP
7 τούτοις v ἀποφαίνουσιν (sic) MA ἢ om. MA
8 τοῦ] τὸ conicio κωλύσουσιν MAGFP: κωλῦσαι H, κωλύει Μωυσῆς conicio ἀφεὶς Α
9 προιέμενος G1H1P 10.
11 ἐναμπεχόμενος L2v, ἀμπεχόμενος (om. ἓν) HP1
11 ἐπάξεται coni. Mang. ἔλαιον Α
12 ὃς F(?)H: οἷς ceteri ante κατ’ add. ἃ GF, ras. in HP
13 ἱεραῖς Α πανταχῆ P ὅμοιον Α
14 τούτω Α
15 ἡ v
17 ἀναβλύζωσι GFHP: ἀναβλύωσι MA ποταμοὶ δὲ MAP2 χείμαρροι addidi): ποταμῶν χείμαρροι δέ GFHP1, post δὲ add. ποταμῶν Η (del. Η2) P1, ποταμοὶ δὲ αὐθιγενεῖς τε καὶ χείμαρροι coni. Mang. πλημυρῶσι G
18 ἀναδιδῷ scripsi: ἀναδίδωσι codd. οὕτως GFHP φιλόπλουτός conicio prius ἢ] ἡ M post ὠμὸς add. καὶ Α, ἢ λίαν σκαιὸς GFHP
19 ὡς ἡ] ὡσεὶ Η2, ὥστε v τετράδι δραχμῶν G μὴ ἐθέλειν male Mang. οὕτως GF 20 GFHP ὅμοιον Α ἱμάτιον ἐκείνω GFHP: ἐκείνω ἱμάτιον MA
21 ὁ περαιτέρω Α λωποδοτεῖν G

34. 1.
2 καὶ γὰρ—τοὺς om. F ἀπαμφίσκουσι G
2 οἴχοντας FH (P1) alt. δὴ L μὴ om. F ἡμέρα A ἢ οὐ] ἢ οὖν H1P, οἷον L
6 ποτέ Α διότι F
7 δὲ GFHP
8 δὲ GFHP
9 ἐστίν AGF: εἰσίν MHP τῶ λαβόντι transp. HP 10.
11 περιελεῖν ἀναστάντι καὶ καὶ om. Α) MA: πάλιν ceteri, πάλιν ἀναστάντι conicio
11 ἰδίω τρόπω Α
12 βραδύτητος L1, βραδύτερος L2 προσαχθείη HP
13 ἐοικὸς G, ἔοικεν ante ἢ transpos. H
14 ἐνεχυριασθὲν Α τοῦτ’ ἦ M: τουτὶ Α, τοῦτο ἡ ceteri
15 πρὸς AHP ἑσπέραν Α ἀπόδοσ, tum ras.
2 litt. F: ἀπόδοσιν L2 ἔχοι GFHP
16 post ἔχει vid. add. ἀποδώσεις αὐτῶ post prius τοῦτο add. τὸ GFHP τὸ Α: om. ceteri
17 αὐτῶ GFHP
19 εἰρῆσθαι prius P, εἰρήσεω F λέγωμεν M: λέγομεν ceteri δέ Α: δὴ M, γὰρ ceteri
20 τοῖς] τοῖς τῆς Α
21 τὸ ἱμάτιον P post ἀπὸ ras. 23 litt. G κρύους GFHP
22 εἰωθείας F κατασκήπτει Α
23 ἐπισκιάζεται Α ἁρμόττον Α κόσμου F
24 ἡ om. GFHP ἀμπεχομένη Α ἀνθρωπίνω G

35.
2 αὐτὸν om., ὅπλον bis habet F
3 οἰκείαις Η2 ἕρκεσιν MA: ἄλκεσιν GFH1P, ἀλκαῖς Η2 3.
4 τοὺς χειρῶν ἄρχοντας ἀδίκων Oxon. Coll. Novi 143
4 ἀποκρούεσθαι GF
5 ἔδωκεν GFHP πανοπλία F ἀνειλημμένος GFH
6 post οἰκεῖον add. μὲν GFHP
7 ἀπὸ] ἐπὶ F φερομένας H
8 αἰσχῶν coni. Mang.
10 ὁ λόγος GFHP ὅλου FP (coni. Mang.): ὅλον ceteri
11 κρείττων F
12 κῆρες HP: κῆραι ceteri οἲ καὶ] αἳ MA 12.
13 ἐνεχυριάζουσιν AF
13 ἀφαιρούμεναι Α
15 ὃς] ὃ F
16 χρησομένοις conicio ἐνίοις ἐστὶν GFHP
18 χρόνω GFHP τἀς om. Α 19.
20 ὁρμώσης et πληχθείσης coni. Cohn
20 post παιδείαν add. τὴν ἱερὰν GFHP
21 τῶν] τῆς H1P, om. Mang. post φιλοσοφίας add. ἀληθοῦς GFHP ὑπὸ] ἢ τὰς Α βασκάνου Η
22 μεγάλη GFHP γλισχρολογίας MAP2 (coni. Mang.): αἰσχρολογίας ceteri
23 πιθανὰς] ras.
2 litt., δεινάς G εὑρέσεις ante κτὰ transpos, GFHP ἐπικλύσει A
24 ante ταῖς add. δὲ PH1 αὐτῶν MA

36.
3 ἀνηλέστατοι P 3.
4 ἀνθρώπου ἱμάτιον transpos. GFHP
4 περιαλόντες Α
5 ὁ om. GFHP ὥσπερ MA: ὡς ceteri
7 οὕτως GFHP
8 τοῦτο L πανοπλία F prius τὸ om. GFHP, quo omisso fort. leg. ζῴων
10 τὸ MA: om. ceteri αὐτὸ M: αὐτῶ GFHP, om. Α
11 ἄλλος Mang.: καλῶς codd., γὰρ ἄλλος conicio, nisi potius καλῶς secl.
12 ἀμαθεία G
14 ὁ ἄνθρωπος G
15 βαρυπονώτατον GFHP
16 γοῦν conicio τοὺς] ταῖς H
17 συνήθεια Mang.: συνέχεια codd. φίλου G1
18 ἀλλά εἰς τὸ MA αἰεὶ v τε om. GFHP
20 ἀνεξίκακος Α
21 ἐνδεδυμένος G
22 κάλλει G ἀρρήκτῳ coni. Mang.
23 καὶ om. F ἀβουλήτῳ Α
24 βοηθήσει Α ἑτέρων MA μόνον φέρων transpos. GFHP
25 ἢ] ἦν Α ὁ Α (Mang.): ὁ μὴ ceteri ἀλλὰ F, ἀλλά καὶ G
26 μέλεσιν G

37.
1 κἄν] καὶ G σφαλεῖ G ἔργων G ἢ secl. Mang.
2 τὸ om. AP γὰρ om. P
3 πρὸς F(H1)
4 δεῖν ὁ νομοθέτης GFHP: Μωυσῆς ωσῆς A) δεῖν MA
5 post μεγίστου add. ἡλίου MA
6 ἡμῶν om. L ἄνθρωπον G
7 οὐρανὸν GFP, νοῦν Η, sed rursus del.
8 καὶ ἀσωμάτου om. GFHP ἐνεχυριασθέντα Α
9 ἴνα GFHP
11 παρουσίᾳ om. Α τοῦ τοιούτου AF συμβόλου GP
12 λείψαντος AP, λήψαντος G
14 δύναντος P2, δυνατός Α (corr. Hoesch.) πᾶσαν P ἀψηλάφητον Α ἕξεις ΑΗ2: ἔξει ceteri 15.
16 πάντων ἀποκρατεῖν GFHP
16 ἀφαιρήσει MA ἐρρυσίαζεις G: ἐρυσίαζες ceteri
18 του] δὴ GFH2, δεῖν P(H1)
20 καὶ κατιοῦσα om. L
21 τὸ om. GFHP
22 πηγῆς] αὐγῆς coni. Mang.
23 ἀφορᾶ MAP2 εἰκότι H2, κινήσεσιν Turn.
24 ὑπήντησε V
26 αἱ τῶν — καταλήψεις om. Α

38.
1 λόγος ut vid. G2
2 τῶδε τῶ MAG2: τῶ δεκάτω F(G1), τῶ δὲ (tum τῶ add. H2) κάτω ’P, sed δὲ rursus del. P
3 ἐπὶ τῆς GFHP
4 τὸ] τὸν P τὸν om. Α
8 ἢν ante φῶς hab. Α, om. G ἐξόδω GFHP
9 τὰ] τὰ τῆς F
10 πεπυπωμένοι A
11 δὲ] μὲν F
13 τὸ F
14 δύναντος GFHP ἄχρις F 14.
15 6 νοῦς MA: οὐρανοῦ ceteri, οὐ ὁ νοῦς Mang.
15 νοητὰ καὶ τὰ om. MA καὶ τὰ om. L καὶ Mang: ἢ GFHP αἰσθήσει MA
17 ἑκάτερος Α καταδύσῃ HP
18 χρησάμενος AG ἀποκρυφὴ GFHP προσυπαντᾶ L ὁ om. FHP φαιδρὸς G
19 ἀσκητὴς ὁ ὀρθὸς GFHP ἑαυτῆς Α
24 post βήτην add. ἢ GF, ἡ P(H1) πόνους A(G1?), πόνον Turn.
25 τὸν] τῆς F
26 βίῳ om. Α (add. Hoesch.)

39.
2 GFHP: Μωυσῆν MA 2.
3 καὶ βουλευτηρίοις om. G
3 πρὸς] καὶ πρὸς GFH2 3.
4 πρὰς—ἑαυτῶν om. HP, add. in mg. H2P2, H2 etiam inde a lin.
2 αν ὅταν.
4 τὸν] τῶν P ἑαυτὸν Α 4.
5 καταστρέψοντες Η: ἐπιστρέψοντες ceteri
6 τρυφὰς GFL2 εἰσφοροῦντες GFHP
7 ἕως] ἕως οὗ HP ἄν addidi οἴχεται P
8 διαστάντα L ὁρώμενα Α 8.
9 post ἀκαθέκτῳ add. καὶ GFHP
9 ἐμπεσόντα F συμπλακέντα Η
10 ἀπερυγόντα scripsi: ἀπερυγόντα GFHP, ἀπερύκοντα MAP2, ἀπερεύγοντα vel ἐπαπερυγόντα coni. Mang. δέ om. GFH1P κοίτην Α
12 ἐκμιμουμένη Α
15 οὐδὲ εἷς GFHP τοῦ ἱεροῦ λόγου GFHP: ἐστι Μωυσέως Μωυσέος) MA
17 ὀλιγοδέειαν MHP
18 ἱπποδρόμους Α (corr. Hoesch.) οἷς] οὓς F
18 ἐνορμεῖται G
19 postremum καὶ om. GHP, πλὴν conicio
20 λιμοῦ MAP2 20.
21 ὑπερόπται καὶ δείψαν L δίψης Turn.)
21 δέχεσθαι om. GFHP δίψος MA θάλπους τε καὶ κρύους Turn. κρυμὸν Α, fort. recte (cf. § 102)
22 ἑτοιμότατοι om. H1P 22.
23 εὐποριστάτων GFP
24 μεγάλην] ζάλην Α (corr. Hoesch.)

40.
1 ὁμαλὸν coni. Mang. στρωμνοὶ F δὲ om. MA
2 βοτάναι post χύσις transpos. HP πολλῶν HP κεφαλῆς Α (coni. Mang.): κεφἂ F, κεφαλὴν ceteri (cf. § 4)
3 μικρὸν] λοιμικὴ (corr. Hoesch.)
4 τρυφῶντε F
5 νομίζουσιν coni. Mang. ἀλλά GFHP οὕτως Α, οὕτος M
6 ἐφαρμόζειν FHP, ἐφαρμόζων Turn. αὐλαῖς MA
10 ἐχλεύαζεν Η: ἐχλεύασαν A, ἐχλεύασεν ceteri
12 ἐκτεθηλυσμένος A (corr. Hoesch.), ἐκτεθηλυμένω HP καὶ ἀνδρογύνῳ MAP2: om. ceteri πόλεμος Α
13 τοῦ addidi τὸ scripsi: τὸν codd.
14 κατὰ] τὸ Α ἑρμηνευτέον G εἴ γε καὶ νῦν Α
15 λόγων om. GFHP
16 δέ GFHP
17 ἐπιλεγόμενον AF 17.
18 σώματι ἡνωμένον Α
18 κεφαλὴν Turn.: κεφαλῆς codd. πλουσίου A (corr. Hoesch.) τῆς om. P
19 τοῦτ·ο om. GFHP
20 κοιμηθησόμενος GFHP
22 ὑπακούει GFHP
23 εἶτα GFHP
24 χειροδετεῖ coni. Wyttenbach ad Plut. Mor. p. 585, συγκροτεῖ Mang., fort. recte
25 ἄν om. G1FHP ἀνταγώνιστον AG1

41.
1 κατασκευάσῃ A, ἐγκατασκευάσει HP ἐπιπνοίαις Mang.: ἐπινοίαις codd. μεταβάλλων GFHP
2 αὐτὸν MAP2: τὸν ceteri κοινὸν GFHP
3 τὸν ὁρῶντα FHP τὸν] τὸ P
4 ἔκτυπον Α (corr. Hoesch.)
6 βραχιόνων Α (corr. Hoesch.)
7 θαυμασιωτάτων HP ἀριστειῶν H, ἀρετῶν Turn. εἰ] ἡ Η ἡ om. H
8 μεταλαχοῦσα GFHP ἀρετῶν ἄθλοις HP αὐτῶν G
9 ἀφικομένη MA (coni. Mang.): ἐφικομένη FHP, ἐφελκομένη G
10 ἄκροις coni. Mang. μακρὰν P δυναμένη GFHP: ἀεὶ δυνησομένην MA
11 ναρκήσειε scripsi: ναρκήσει MA, e corr. G, νάρκησε F, ναρκήσοι HP εὐρυσθὲν GFH1P, εὐρυθὲν Α εἷθ᾿] εἰ δ’ Α
12 ὑποσκελίσασθαι G ὑστερίζουσα v
13 νικήσει HP, νικήσῃ Turn., νικηφορήσοι Mang. 13—18 νικηφορήσει —τῆς in mg. add. G
14 ἢ add. Mang. scripsi: οἷς (spatium in Α, οἷς add. man. rec.) εὐτελέστατον codd., οἷς ὡς coni. Mang.) ἐντελέστατον v
16 τῶν] τοῦ in ras. Α ἑτέρω Α, sed ω in ras. ἀξιωμάτων FL2
18 ἔχοι GFHP, sed ἔχει prius P αὐτὸν F

42.
5 sqq. Ambros. de fuga saeculi 4,22: unde et iactantiam carnis eius recidit, quod significat femoris stupor salva sacri interpretatione mysterii.

43.
1 καὶ ante ἐνυπνιάσθη add. Η ἠνυπνιάσθη GP φησί MA: φησὶν οὑν ceteri ἐν τῇ γῇ scripsi (cf. § 3. 144): εἰς τὴν γῆν GFHP, om. MA
3 ὁ δὲ—αὐτῆς M) MA: om. ceteri
4 τῶ MA: τῶ λεγομένω ceteri 4.
5 λέγεται συμβολικῶς GFP, λέγεται om. Η
5 ὁ om. GFHP, sed G μὲν scripsit, tum rursus del. κορυφὴ] κεφαλὴ Η δὲ GFHP ὁ οὐρανός M
7 τῶν Turn.: τοῖς codd. τῆς G)
8 γῆς GFHP: τῆς MA ὁ om. F δέ ἐστι GFHP
10 ἀναπλῆσαι GFHP
11 ἐγκατεσκεύασε GFP, ἐγκατεσκεύασται H θαλάττη GFHP ποταμοὶ F
12 ἕκαστον HP ζώων G
13 ὅλος] ὅλων P ὁ vid. secl.
14 ἀέρος F γεγονέναι #x003E; conicio
16 διὰ τί, ὅτι GFHP ἐν om. H1P1 οὕτως F
17 μὲν om. P
18 ἀφαντάστως—δὲ om. φύσεων Α ἡδῆ] ἔτι coni. Mang. χρᾶσθαι F
19 καὶ post οὐ add. GFHP, fort. recte (cf. lin. 16) 20.
21 περιγείων] στοιχείων coni. Cohn
21 ἀφαιρεῖσθαι A μόνον Η
22 εὐανδρεῖ GFH: εὐανδρὴς Α, εὔανδρος MP ἔχων ψυχὰς GFHP 23—235,7 ἰσαρίθμους — αἰῶνα om. MA

44.
1 sqq. cf. Origenem Contra Celsum VI
21 (Proleg. vol. I p. LXXXXVII).

45.
2 om. F ἀριθμοὺς] ὁρισμοὺς FL2
3 θνητοῦ om. PL
9 ἐπιγείων Α
10 post ὥσπερ add. γὰρ G ἀκοαὶ] ὀφθαλμοὶ H2 ὄψεις MA: ὦτα ceteri ἀφορῶσαι GFHP
11 ὁ δὲ ἱερὸς λόγος GFHP: Μωυσῆς Μωσῆς A) δ’ MA
12 ὁρώμενος Α
13 ἐπικλήσεις G ἐκγόνοις GFHP ἐκγόνων GFHP
14 αὐτοὺς post κατιόντας transpos. GHP
15 πάντῃ scripsi: πάντα codd., ἐπὶ πάντα coni. Cohn. post ἐφθακὼς add. εἰδέναι GFHP δεῖται θεός GFHP
16 παραιτηταῖς coni. Mang.
17 περιφρικέναι H
18 ἀρχῆς om. Α αὐτοκρατοῦς οὐ λαβόντες G
19 μέσων GFHP σὺ om. GFHP
20 ποτε om. GFHP θεοῦ γάρ #x003E; ὅτι conicio
21 οὐδέ GFHP
22 ἅς] ὡς F
23 δ’ GFHP ἐστηριγμένος GFHP συμβόλων Α post κλίμακος add. ὁ καὶ pro ὁ Fv) δονούμ·ενος GFHP, quod dittographia vocis ἀναδιδομένας videtur, οὐ δονούμενον coni. Mang.

46.
10 cf. Xen. Cyrop. VIII 2,10 τοὺς βασιλέως καλουμένους ὀφθαλμοὺς καὶ τὰ βασιλέως ὦτα.

47.
1 om. GFH 1.
2 γῆν εἶναι HP
2 τὴν κεφαλὴν MA δ’ GFHP
3 ἀέρος Α
4 καὶ ἀερώδους οὐσίας GFHP τό] τοι A ἐμφερόμενον Turn.
6 ἄχρι F
7 συμβολικῶς λεγομένη GFHP
8 ἐστί MA: τις ἦν GFHP δὲ GF τὴν om. Α, fort. recte ἧς MA: ἧ G, ἢ FHP
9 post prius τὸ add. σωματοειδὲς GFHP δὲ τὸ ὡς ἂν conicio
12 μόνον MGF
14 ὁ θεὸς FHP post λόγος add. ὁ GFP
15 ἕνεκεν Α
17 σωτήριον MA: τά σωτήρια ceteri, σωτηρίαν conicio πνέοντες scrtpsi: πνείοντες MA, ἀναπνέοντες ceteri, ἐμπνέοντες conicio ἀναζωώσωσιν GFH, ἀναζώσωσι P (sed ω s. s. P2), ἀνασώσωσι Turn., ἀναζωπυρῶσιν conicio 17.
18 ἐκκεκαθαρμένων GFHP
18 post μόνος add. καὶ A(?)v post ὅλων add. θεὸς καὶ GFHP
19 θεοπρόπειον GF
21 ἀπολυομένων F
22 ῥυπωθεῖσαν HP κηλιδομένην Α ο ex ῳ corr.) ἐν addidi σώματι G σώμασι βαρέσι om. Α
23 δόγμασιν scripsi: ὄμμασιν codd., ῥύμμασιν Mang.

48. 2—6 de fonte v. Sitzungsberichte l. c. p. 1075.

49.
1 κακῶν scripsi: κατὰ τῶν MA, κακὰ κἀκ τῶν FHP, κακὰ ἐκ τῶν G, κακὰ κακῶν coni. Mang. εἰς τὰ add. G2) ἀγαθὰ GFHP
2 σπούδασον HP post ἄγιον add. ἴνα AP2 —
5 διαίτημα ἐνδιαίτημα scripsi, v. ad lin. 2) — διαφυλάττοιτο traduntur p. 238,5 post γίνονται, huc transtuli Mangeii coniecturam secutus. cf. ad p. 238,
5 7 bis ποτὲ D Anton. εἰς ὕψος ἰοῦσα D Anton. δὲ GFHP
8 ποτὲ D Anton. εὐπλοίᾳ] ἐκ πλοίου Α τῆ τοῦ βίου D Anton.: om. codd. ποτὲ D Anton.
9 γάρ om. Anton.
10 τετηκὼς A Anton.
11 τοῦτο] καὶ τοῦτο G λέγεται GFHP Anton.: λέλεκται MA 11.
12 γὰρ τὸν ἀνθρώπινον χῶρον Anton.
13 ᾄδῃ Anton. ἀποθνῄσκειν om. G
14 φθορᾶς add. H2
15 γὰρ om. Anton.
17 ἀντικροτούμενοι FL2
18 ἀποδῶ e corr. G
19 καθέλκων GFHP, ἀνέλκων prius L δέ τι GFHP ἐμφαίνει et #x003E; εἴδωλον coni. Cohn τῷ εἰδώλῳ conicio
20 τῶν ἀνθρώπων lo. Lyd. 21. 238,1 ἐν μιᾷ γὰρ . . . ἡμέρᾳ lo. Lyd.

50.
6 —
19 DR fol. 212v Anton. Mel. 1143 col. 1116 ἀνώμαλον φύσει ἡ ἄσκησις — καθελών. DR iam lin.
9 χρωμένη desinit. 9.
10 cf. Hom. Od. λ 303. 304.
20 — 238,5 lo. Lydus De mens. IV,
7 p. Β.. τὰ — γίνονται (Elter, Hist. gnomol. p. 119). 237,21. 238,1 Eur. fr. 420N.

51. 2.
3 παντοίαις et τροπαῖς lo. Lyd. μεταβαλλόντων codd.: μεταβάλλοντος
Lyd.
3 ἦ V δὲ GFHP
4 δὲ GFHP alterum ἐκ om. Α
5 ἀεὶ om. H1P lo. Lyd. —7 καὶ ἰσχυροὶ — παραπαιόντων huc transtuli, traduntur p. 237,2 post ἅγιον ἰσχυρὰ, αἰσθενούσης ἀσθενεστάτης v), ἀδυνάτου δυνατὴ, συνετὴ, ἀφραινούσης, εὐλογιστοτάτη, παραπαιούσης H2; ἰσχυρὰ, δυνατὴ, συνετὴ, εὐλογιστότατος F2
7 ἥδ’ MAF: ἧ GH2, om. H1P
8 prius καὶ om. Α ἀνθρωπίνων AGH 8.
9 ἀιδρύτοις GFHP
9 χρωμένοις P, χρωμένων conicio ὧν om. GFH1P1 ἀλλήλοις GF1P
10 φιλοψευδέστατος GFHP
11 ὃν ἀνεστηριγμένον M
12 κυρίου Α ὡς om. GFHP1 νεὸς Α ὡς om. GFΗP1 νεὸς Α
14 θρεμμάτων GFHP ἐπ’ οὐρανοῦ om. G
15 αἰσθητῶν MA (Turn.): αἰσθητικῶν GFHP ἀκηράτων coni. Mang. φύσεων, ἐπὶ #x003E; conicio ὅσαπερ ἀθέατα καὶ θεατά GFHP
17 ἡνιοχεῖσθαι Α
18 συνεργεῖν τι τι om. P, H1?) τῶ θεῶ GFP (H1, τὸν θεὸν H2) ἐκείνω Α ὅτι om. MA
19 τῳ] τὸ G, prius A καὶ ἔρεισμα om. GFHP ἰσχυρότης ρότης GFHP
20 6 ἀσφαλὴς ἐστι θεός GF,
6 ἀσφαλὴς θεός ἐστιν HP
21 ὑπερείδοντος coni. Mang. στηρίζοντος F, fort. recte μενεῖ GFHP 22.
23 τὴν οὐράνιον κλίμακα G
23 6 om. MA

52.
1 prius ὁ om. MA
2 τὸ] καὶ H2 τέρμα MA: ὅραμα ceteri, ἔρυμα conicio βεβαιότητος H
3 ἀπεδίδαασκεν GP1, ἐπεδίδασκεν Η ὅτι ὁ]
6 γὰρ P(H1)
4 αὐτῶν Α, αὐτοῦ coni. Mang. post αὐτῷ add. ἀνθρώπων GFHP πατρῴων V
6 αὐτὸς] αὐτῶ MA
8 παρέργως δὲ νομίσης GFHP
9 καὶ θεόν om. G
10 περιγενομένης A(?)HP, γινομένης coni. Cohn
1 1 τῷ MA: αὐτῶ GFHP
12 ἰθαγενεῖ Α, αὐτογενεῖ GFHP ἐπιλύτω AGF1P
13 ἀλλόφυλλον FHP
15 παρεγένετο A: παρήγετο ceteri τὴν fort. secl.
16 δυοῖν HP καὶ MA: τε καὶ ceteri
17 ὑπακούει G
18 μεγάλως Η ὠφελεῖται FH2
19 νομοθετούσης coni. Mang. 20.
21 ἀγαθάς G
21 ὁ θεός GFHP
22 ὀνόματι οὖν G1FP
23 prius τό] τῶ P
24 κεκραμένον GFHP δωρεᾶς] εὐεργεσίας coni. Mang.
25 κύριος γένηται transp. HP

53.
1 διάνοιαν GFn’P: τὴν διάνοιαν Η2, διανοίᾳ MA ὀξυδορκῆσαι HP, όξυδερκῆσαι GF
2 φυσιογνωμονεῖν FHP: φύσει εὐγνωμονεῖν MA, φησὶν ἀγνωμονεῖν G
3 ἐφορμᾶν G κἂν] καὶ G κἄν ἡμεῖς om. F τῆς om. M 3.
4 σπουδάζομεν A
4 δυνάμεθα AG u) ἱεροφάντα MA:
6 ἱεροφάπης ceteri ὑπήχει scripsi: ὑφήχει M, ὑφηχεῖ A, ὑπηχεῖ ceteri
5 ἐπιστάτει M: ἐπὶ στάσει Λ, ἐφίσταται ceteri ἐγχρίων AGFH^: ἐγχρείων MH’P ἀπείπῃ Α G ἱερῶν MA (G’, coni. Mang.): ἱερὸν ceteri ἐπιδείξῃ GH, ἐπιδείξει FP τὰ per errorem om. Mang. κάλλιστα GFHP, tura spat.
2 litt. G 8.
9 διαναστὰς Α
9 καὶ MA Pal.: om. ceteri ἀποσκεδάσασαι MAFP Pal.: ἀποσκεδάσασθε GH, tum καὶ add. G-, ras. in Η περίβλητον MA, περίκλυτον Pal., περιμάχητον conicio
10 μεθέμενοι A μελλητὸν M, μελητὴν GF
11 ἡμετέρας Α Turn. εὐτρέπισε Cohn: ηὐτρέπισε M.\II, εὐτρέπισται GF, ηὐτρἐηὐτρέπισταί P IG ἐφήμισεν GFP’, εὐφήμισεν H
17 σου om. GFHP
18 οὐκοῦν MAP 1’J τί G
20 σκοπῶμεν, fort. recte μαθήσει ἢ ἀσκήσει transp. GF 20.
21 παραγίνεσθαί Turn.
21 φησί MAG (coni. Mang.): φασί FHP

54. 8—10 καθἁπεμὄκνον Pal. fol. 28v.

55.
1 πάντας MA: πολίτας ceteri ἀνέγραφεν M: ἀνέγραψεν GFHP, ἀναγέγραφεν Α, fort. recte
4 ἄν om. M ᾖ om. Α, ἦν Turn. δείξωμεν GFHP, ἐδείξαμεν Turn. μεσαίτατος GFHP
6 καὶ] καὶ οἱ Α
7 παραγίνεται Turn.
8 ἔκγονον GFHP
9 ἀνταγωνίστου G
10 βελτιωθεὶς εἰς διδασκαλίαν GFHP
12 ante πρὸς add. ἡ καὶ A
13 αἴσθησιν GFHP οὕτως M συντόνως bene coni. Mang.
14 τὸ om. F - διαυγῶς GFHP 14.
15 ἀερ, tum ras., οπόλει P
18 δέ om. GFGP ἱεραῖς om. MA 18.
19 ἀναγεγραμμέναις Α στήλαις ἀναγεγραμμένος transp. M
19 αὐτός om. HP
21 ἄρα δὴ GFHP
23 ὁτὲ GFHP
24 prius πατρὸς] πρὸς F ὁτὲ FHP Ἰσαὰκ om. F
27 6 om. MA 27.
28 τἀκόλουθον GFHP
28 ὅτι A φοβησόμεθα F τὸ om. A

56.
2 ἐφήρμοσας GFHP1 ἐμφανεῖς MA: ἐπιφανεῖς ceteri
4 ὑπομείνας GFHP γώριμον P
5 primum τὴν] τοῦ P
6 καὶ εὐκαρποτάτην om. GFHP
8 δοῦναι Α ὡμολόγησεν GFHP, ὡμολόγησας coni. Mang.
10 ἄπαγε om. MA
11 καθαίρων FP τὸ] xto Α
13 τῆς om. Α ἡ om. GFHP ὑπόνιος Α, ὑποτένιος ceteri 13.
14 ἀνακρούει GFHP
15 τὰς om. M
16 ἔχοντα] ἔσχατον P
17 πάν καὶ πρὸς P
19 λίβαν Α
20 ἀίδιον A καὶ om. A 20.
21 ἀφ’ ἑαυτοῦ ἀφ’ αὑτοῦ GHP, ἀπ’ αὐτοῦ MAFN
22 οὕτω D Anton,: om. codtl. N ὁ om. HP1
23 ἐν om. GFHP, ἐν σοὶ om. N

57. 19—243,11 N fol. 150v: ἔστι δὲ — θεόν. 19—21 DlDR post p. 243,3 allatum:
6 γὰρ ἀστεῖος κοινὸν ἀγαθόν ἐστιν ἅπασιν ἅπασιν om. DL), ἐξ — ὠφέλειαν. 21.
22 DL fol. 144v Anton. Melissa I
50 col. 933: ὥσπερ γάρ ὁ ἥλιος — φύσεως.

58.
1 ἑτέρω πρὸς ἕτερον om. Η, add. L in mg.
2 alt. αἱ om. GFHPN 3.
4 οἰκίαν ἢ κώμην ἡ πόλιν ἡ ἔθνος D
4 τὴν] καὶ τὴν HP
5 ἐκείνην post πόλιν transpos. D primum καὶ] ἡ D καὶ τὴν χώραν om. GFHPND καὶ τὸ ἔθνος om. D 5.
6 χρήσασθαι D -
6 γὰρ om. Α
7 ἀναπίπλησι P1
8 σοφοὶ Α σπῶντες] ὄντες Α
10 δ’ ἐστὶν GFHPN ἀθλούσῃ Α
11 πάντα Η
12 ἂν om. Α γενοίμεθα Turn.: γενώμεθα codd. πλούτου Α: πλοῦτον ceteri σὲ om. Α 12.
13 ἔχοντες σὲ τὸν ἀληθεία μόνον πλοῦτον GFHP
14 μέτρον G
15 πρὸς] πρὸς τὴν F 16.
17 ἐξικνεῖσθαι GFHP
18 ἣν om. F ἀφ’ A αὑτοῦ M
19 μὴ] καὶ Turn. ἐφ’] ὑφ’ Α, πρὸς HP 19.
20 ἐφ’ ἑαυτήν L2 αὑτὸν M
21 τούτων GHP, τοῦτο F οὐρανὸν F
22 μικρὸν GFP
23 καθειρμένην A
24 λύσιν Α

59.
3 —
6 DL fol. 38r DR fol. 33v τοῦ αὐτοῦ ἐκ τῶν ἐν γενέσει ζητουμένων: ἐάν τις— χρήσασθαι.

60.
2 διά om. Turn. ὑπομνήσεις HP
3 τά om. ’P’ τοι om. MA
4 ἀδιαφοροῦσιν MA: διαφέρουσιν GFHP, ante quod οὐ adci. H2 διακινηθεῖσαν Α 4.
5 διαναστᾶσαν Α
5 μέν om. F
6 ὑπετόπησεν τὸν θεὸν ἐν N
8 γάρ om. MA ἔστη M τῷ om. F
10 τὸν θεὸν GFHPN ὑπολαβεῖν GFHPN
13 οὕτως N, οὗτος coni. Mang.
15 ὑφεστός 2
16 μετὰ κόσμον P(H1)
17 ἀγέννητον AGFN dXXd] ἀλλὰ καὶ GFHPN
20 ἐδόξασας Α ἐστι om. Α τῶ codd. N, in ras. Η, om. Turn.
21 ἀληθινὸν HP
22 δὲ om. GFHPN, δὴ Α
23 ἄρα] ἔτι W? ὄντος] ὄντως θεοῦ LW
25 προεῖπε ’P’ δ’ ἐστὶ τοῦτο FN τὸν ἐκ om. N τὸν] τῶν Α

61.
4 — 245,17 N fol. 151r διακινηθεῖσα — ἅλις.
16 cf. Epicurea p. 240, 33. 242, 3.

62.
1 ἐν τῷ #x003E; χαραχθέντα κάτα τἀς θείας χάριτας conicio, nisi potius inteipolata sunt (v. ad lin. 11) ; χειροτεχνηθέντι κατὰ τὰς θείας χειρουργίας coni. Markland, διαχαραχθέντι κατὰ τὰς θείας σφραγῖδας Mang.
2 ἔστιν N κατὰ τὴν MAP(H1): τὴν GFN, ἐκ τῆς Η2, κατὰ τὴν #x003E; conicio
3 μετανάβασιν G, μεταναβάσεως
οὐδὲ] οὐδὲν Α
4 οὐδὲν om. GFHP - ἀσωμάτων G
7 ἐξωτάτης Α ἀμπεχομένης Η
8 πύλης ὄντος ἐκείνου coni. Mang., #x003E; πύλη τις ἣν ἐκείνου conicio
9 βουλόμενοι om. G 9.
10 οὕτως ὅσοι MA, in ras. P2: καὶ καθὼς G, καὶ ὥσπερ FN, οὕτως καὶ οἳ in ras. Η2
10 ἀηδῆ M, ἀεὶ δὴ Α τοῦ om. FL ἀοράτου MA
11 —
16 emendatione abstineo, quia haec caelestis urbis imago a christiano interpolata videtur 11.
12 ἤ τινοσοῦν F, εἰς τινοσοῦν P εἰς P2, ut vid.) οὑτινοσοῦν σχήματος G
12 διὰ om. G
13 εἶδος αὐτῶ N
14 ἀρθέντων GFHPN 14.
15 ἀπ’ εἰκόνος coni. Mang.
16 διιδεῖν M, δ’ ἰδεῖν Α: ἰδεῖν ceteri N
17 δὴ MA: οὖν P, om. GFHN
18 ὅνπερ ἀναστὰς v
20 εἶπεν] εἶπέ μοι GFHP τοὺς ὀφθαλμοὺς G
21 σου om. GF
23 σοι om. Turn. alterum
6 om. P
24 τύλην (sic) Α εὔξω FP1

63.
1 καὶ ἔξελθε om. G
2 γεννήσεως MA
3 θεοπόμπους HP1
4 τῶν αἰτιῶν V, τὸ αἴτιον coni. Mang. 4.
5 προφητῶν MA
6 ἡξίωται A
8 γνώριμος GFHP
9 τὸ] τοὺς τὸ v
10 αὑτῶν G μέγα HP
11 καὶ καταπειθοῦς P πολλὰ] ἀλλὰ G ὧν] οὑν F, rursus del. 11.
12 οὐδὲν οὖν add. F2) αὐτῶν ἀτέλεστον ἀτελὲς G) GFHP
13 ποῦ MA: τὸ ποῦ GFHP 13.
14 προσαποκρίνεται τ’ ἄν τις οἰκεῖος Α
13 ὃ] ὃν Η2, om. Α ἀποκρίνετ’ GF
14 τῷ om. P τά ἀνθρώπεια GFHP μὴ om. P ἀλλὰ] ἀλλὰ καὶ GFHP
15 ἀίδρυτοι GFHP
17 ἀίδρυτον GIIP
18 γήρους GF ἅπασαι GFHP ἀίδρυτα GHP
19 ἀπῃωρημένα AG, fort. recte
21 αὐτὸν Η 21.
22 ἀθρήσαντες GF, ἀθροίσαντες H
22 θεσπιῳδουμένων conicio
24 μὲν om. GFHP τοῦ] τῆς Η Μωσῆς H
26 κύριος MA:
6 θεὸς ceteri τοῦ] τῆς MA Μωσῆ Μωσῆ MA

64.
1 τῆς om. P
4 ἀρχόμενος MA μὲν γάρ φησιν GFHP: φησὶ γὰρ MA
5 alt. Ἀβραάμ om. F
7 ἀνένεγκαι Α
8 ἀνενηνοχότως AF τότε] ὅτι conicio II φιλικοῦ (tH-: φιλιακοῦ ceteri
12 ὢν MA: ὃν ceteri προνομίας τῆς MA: προνομιαστὴς P (sed ν corr.), προοιμιαστὴς GH, προνοίας τῆς F ἀξιωθεὶς om. G
14 ἀνακλιθεὶς Α
15 τῶν om. GFHP
16 γάρ φησι GHP: γὰρ MAF τοὺς ὀφθαλμοὺς G
17 ἴδε conicio
19 δυεῖν Α: δυοῖν M, δυσὶ ceteri
21 01 om. F
22 φερωνύμως Η (man. rec. Α): φερωνυμοῦσαι ceteri 22.
23 διατεθεῖσαι H(P\ Hoesch. in Α): διαθέσει MAP-’, διατεθεὶς GF, φερωνύμως ἔχουσαι δ‘αθέσει conicio
23 ἄττουσι καὶ προβαίνουσι Η2: ἀποῦσαι καὶ προβαίνουσαι ceteri, quod servat Coiin scribens φερώνυμοί εἰσι διαθέσει
24 τότε ὡς HP μεμυηκὸς F, μεμυκὼς HP τῆς] τὸ Η

65.
25 sqq. cf. Ambros. de fuga saeculi 4,22: variarum ovium sibi instituit gregem, sed illum rationabilem, virtutum plurimarum diversitate fulgentem. de lacob II 419.

66.
1 πῶς] ὡς Α
2 ἄρτι] καὶ ἄρτι P
3 ἀναβαίνουσιν GFHP: ἀναβαίνουσι δ’ MA, ἀναβαίνουσιν· ἀναβαίνουσι δ’ conicio ἡδονῆς P
4 ἀοράτων Α (M evanidus), tum καὶ add. GFHP
5 σώματι L
6 ἐργαζόμενος G
8 δὲ GHP, om. F ἑαυτῶν MAP2: om. ceteri
9 τέξεται AGF: τέξετε HP, τετάξεται M πάντα] γεννήματα coni. Mang. post πάντα add. τὰ ’P
10 γενεὰν om. MA
12 δὲ GFHP ἑκάστων H1P
13 μὲν om. GFHP
14 post διὰ add. τοῦ FL
16 ἐστίν F βούλετ’ GH1P
18 διαυγεστάτῳ GFHP οἵα scripsi: οἷα codd.
19 ποικίλα, οὐ #x003E; coni. Mang. 19.
20 πολυμόρφου καὶ πολυτρόπου scripsi: πολυμόρφῳ καὶ πολυτρόπω, M, πολυτρόπῳ Α, πολυμόρφῳ καὶ ποικίλῳ καὶ πολυτρόπῳ GFHP
21 χρησάμενα GFH2, χρησάμενος H1P 21.
22 ἐκκεκολαμμένα G
22 δοκίμως Α post δὲ add. δοκίμοις, sed rursus del. HP 22. 249,1 ὧν ἀϊδιότητες GFHP

67.
1 καὶ ἀνακραθεῖσαι om. MA ἀνακραθεῖσαι mau.
2 in Vat. 379 (coni. Mang.): ἀνακριθεῖσαι GFHP
2 ποικιλτικὴν Mang.: ποικίλην codd.
3 ὑφάντες L, ὑφήναντες Turn.
4 δὲ GFHP τοὔνομα] τὸν εὑρόντα coni. Mang. μάλιστα GF
5 #x003E; ζῴων conicio
7 πλέγματος om. Α παντὸς om. GFHP post δημιουργόν add. καὶ Η2
10 δὲ τοῦ] τοῦ καὶ Turn.
11 ἤδη GFHP1 εἰκάζω Η2 ἀναλογίᾳ καὶ λογισμοῖς coni. Mang., ἀναλογίας κανόσι conicio
13 ἐκ διαφερόντων om. Α συνάγειν Mang.: συνάγων codd. N
16 παρὰ MA: παρὰ τοῖς FHPN, τοῖς παρὰ G alt. τὴν] τῆς FN
18 τῆς μουσικῆς HP τά] καὶ N τε om. GFHPN
21 μνῆσιν H1P1
22 ἒν] εὖ FP1N
23 πολυμάθειαν GFHP1N πολυμαθείᾳ] πολυμάθειαν G συμμίξας Oxon. CoU. Novi 143
24 πράγματος GFHPN βελσεσαεὴλ G, βελσελεὴλ F

68.
11 — 250,4 N fol. 151v: θαυμάζω— κατεσκεύασται.

69.
1 θεοῦ] ποιῶν θεός MA, ποιῶν θεοῦ conicio
2 ἀρχιτέκτονι GFN, ἀρχιτέκτονος HP, ἀρχιτέκτων Turn. post Μωυσῆς add. ὄνομα GFHPN τοῦτ’ P, τοῦτο GFHN
4 εἰ δὴ Α: καὶ ἤδη MG, καὶ εἴδη FHPN
4 κατεσκεύασεν GH2, κατεσκεύαζεν v καὶ
6 σοφὸς MA:
6 δὲ σοφίας χῶρος χώρας Turn.) ὁ σοφὸς ὁ σοφὸς om. H) GFHP 4.
5 ποικιλτιστὴς Α
5 μόνος A: μόνον ceteri ἐν τοῖς] ἑαυτοῦς Α ἀνήρηται ’P τὸ om. GFH1P1
6 ὁ om. Α
7 πῶς MA: καὶ πῶς ceteri ἐργαλεῖον Cohn: μεγαλεῖον codd.
8 ἧς Turn.: οὗ codd., fort. lacuna statuenda est οἶκος MAGF: λόγος ὃς add. H2) HP καὶ] τὰ coni. Mang.
10 διαλέκτους Α (corr. Hoesch.)
12 οὐκ om. ’
13 τοιαύτη coni. Cohn
14 ἀγούσης om. GFHP
15 ταύτην τ scripsi: ταῦτα MA, ταὐτὴ GFH, ταῦ P ἰόντα M: ὕοντα A, ὄντα ceteri περιραίνεσθαι GF, item lin.
23 1(5 τοὺς ἀνθρωποπλάστους ἀνθρωποπλέκτους F) GFH1P1 μορφωθέντα] φυραθέντα Α (corr. Hoesch.)
19 συνεκράθη H
20 κακῶν M: κακὸν ceteri τί Turn. βαλόμενος Α, fort. recte
21 εἰσὶν αὐτῶ τῆς MA: ἐστὶ G, ἐστὶ τῆς FHP αἱ om. GFH1P 21.
22 ὑπὸ οἰκήσεως Α 23. 251,1 θυσιῶν — ἀνθρωπίνην in mg. H2

70.
1 ἑαυτὸν GFHP: αὐτὸν Α, αὐτὸν M οὐθένειαν P θ, s. s. Α
2 συνε· κράθη H2 ἄξιον GFH
3 τὰ τρία ταῦτα MA: ταῦτα GFH1P, ταῦτα τὰ H2
4 ῥαντὸν] ἑαυτόν F ante ἀτελῆ add. ἑωρακότα GFHP ἕωλα καὶ coni. Mang.) ἀτελῆ—τέλειον om. A μέγαν] μὲν γὰρ GFHP
9 ἤει M, s. s. H: εἴη ceteri τῷ om. HP θεῷ om. H1P1 ἑαυτῶ Α
10 τὸ] τόν Turn.
11 κυλλῷ εἶχεν ἐπ’ coni. Mang., ὃ πέπηκται ἐπ’ conicio
12 ἀστέρων Α
13 πρωτόγονος] καὶ μόνος s. s. F2
15 καὶ MAG: τε καὶ FHP
16 ἱερωμένον F ἐπιγέγραπται L
17 ἀντιμίμημα GFHP ἶνα] ἵνα καὶ Α
18 ὁ ἄνθρωπος G εἴδη G2PH1 τό τε H2
18 alterum τὸν om. GFHP
19 τύπων P2 τελεώτατον Α
20 διάλευκον P ἐσώτατα FHP
21 6 ἀρχιερεὺς F 21.
22 ἀπαμπίσχεται M: ἃς ἀμπίσχεται Α, ἀπαμφίσκεται GFHP π s. s. P2)
22 βύσσον Α
23 ἀφθαρσίας om. GFHP, tum καὶ add. Mang.
24 αὐτοειδεστάτου prius GF ἀρραγὴς τε scripsi: καθαρά τε MAP2, ἀρραγεστέρα GFP1, ἀρραγέστατον H οὐθενὸς MAF

71.
3 τῶν] τὸν F
4 ἀνθρωπίνων GFHP
6 θνητοὶ MAP2: τυφλοὶ ceteri τυφοπλαστοῦσι F: τυφλοπλαστοῦσι ceteii
9 ante τρισὶ add. τῆς ὁμολογίας GFHP, interpolatum ex Epist. ad Hebraeos 3,
1 10 ποικίλῳ HP, G ut vid.
13 εἶχεν GFHP
14 περιρανάμενος MAGF ἀφ’] ἐφ’ Α
15 ἂν ἔγνω Α: ἀνέγνω ceteri οὔτε] οὗ F
17 ἀληθείας μέρος μέθος F) GFHP
18 ἀλόγων Α
19 οἱ MA: οἱ ἀπ’ ceteri σοφίας G 19.
20 οἷς ὀνόματ᾿ εἰσὶν Α
20 παλαῖσαι GHP, παλάσαι F κατασπᾶσαι GFHP
22 Μωσῆς codd. περιφυρμένον G
23 πᾶς om. G
25 δημοκοπικὸν Α, δημωτικὸν G
26 καταπλαγὴς GFHP 27.
28 ἐξ ὑμένων Α, ἐξημμένας conicio
28 ἑκάστην MA: ἐφ’ ἑκάτερα GHP, ἑκάτερα F

72.
1 αὐτὴν GFHP ἀναστρέψαι P
2 κατὰ ἀντιπείθεσιν Α
3 δυσαπότρεπτος coni. Mang. 5.
6 ἐσθῆτος πολυτελοῦς τῆς ἐπηνθισμένης πολιτείας ἁψαμενοι V ἁψάμενοι GFHP
7 prius καὶ om. GFPL
10 ἀποδράσομεν MA
11 τίθησιν GFHP
12 ἁγιστίαν A, ἀγιστίαν HP
13 ἀπορρήτοις et ἀληθοῦς om. MAP2
14 δόκιμον H, δοκίμιον conicio
15 ῥηθέντων HP ἀνηρεθισμένων G, ἀνηρεθισμένην P
16 ὅσα MA: ἅ GFHP
17 alt. τὸ om. FHP
19 6 om. HP
21 θεῶ Α
22 ἀλλ’ GFHPN τῷ ὄντι om. GFHPN
23 ὅτι om. GFHPN τῶ ἐμῶ GFHPN
25 γενόμενοι HP
26 ὁ ἱερὸς λόγος GFHPN: Μωυσῆς MA διὰ τοῦ ἄρθρου om. Α

73. 21—254,10 N fol. 151v: μὴ παρέλθῃς — ὕπαρξιν.
24 ss. cf. Augustini in Hept. lib. I ad Gen. 31,13.

74.
1 post θεός add. σου Α δ’ ἐν] δέ GFHPN
3 τὸν θεὸν Turn. λόγον om. F
4 τέλος om. F προστεθειμένος FLN
5 πραγματολογήσει HP
6 ἔγνων H2L
7 ἀλλὰ] ἀλλ’ ἡ Η2 εἶναι om. GFHP1
9 ὧν MA1H2(P2): ὡς A2, ὃν FH1P1N, om. G, ὃ vel ὃ μόνον conicio 9.
10 δυνατὸν MA: ἀδύνατον ceteri N
10 μὴ] τῶν vel μόνον τῶν conicio ὄντως F 10.
11 ἐπιγνῶ—ψυχαῖς add. mg. P-, γνῶ—εἰκὸς add. mg. H2
11 θεραπευτίσιν P
12 prius οἷον A δ’ HP
13 σώμασιν GFHP
14 τοῖς φαυντασιουμένοις F2
15 οὐ] μὴ GHP εἶδος ἐκεῖνο GFHP
17 ἄλλοτε ἄλλοις MAP2: ἀλλοδαποῖς GHP1 (Hom.), ἀλλοδαπεῖς F περιενόστει coni. Mang.
18 εὐδικίας F
19 6 δὲ λόγος GFHP: Μωυσῆς δὲ MA, ὁ δὲ ἱερὸς λόγος bene coni. Mang.
21 τόν τῶν Α: τὸν M(?)HP, τῶν GF

75.
16 Hom. Od. ρ, 485—487
22 ss. Clem. Alex. Strom. V §
69 p. 687 P: καὶ χεῖρας καὶ πόδας καὶ στόμα καὶ ὀφθαλμοὺς καὶ εἰσόδους καὶ ἐξόδους καὶ ὀργάς καὶ ἀπειλὰς μὴ πάθη θεοῦ τις ὑπολάβῃ παρὰ Ἑβραίοις λέγεσθαι . . . . cf. vol. II ad p. 1,5.

76.
1 ὅπλα MA: ἔργα ceteri 1.
2 πανταχοῦ HP 2.
3 τοῦ λόγου coni. Mang. 3.
4 εἰσι γάρ τινες MA: ἤδει γάρ τινες ceteri
5 ἢ xdi τρόπω τούτω GFHP νουθετεῖ Α
8 τὰς om. (JFHP
9 τὰ om. GFHP 9.
10 προηυτρέπισται HP
10 ἄν MA
11 μόναι αἱ MA: μόναι GFH, om. P
12 ἀπάσης GFHP ἐπινεύουσα Mang. ex Oxon. CoII. Nov. 143
14 τῶν om. GFHP ἐφ’ MAP2: ἀφ’ ceteri, ἀφ’ ἧς coni. Mang., ἐφ’ ἧς conicio
15 παιδεῦσαι GF, παιδεύσει HP
16 ἔτι om. N θαυμάζομεν ἔτι transp. H εἰ om. Α
17 ὥστε GFHPN ὅτε ἄν HP φησὶν P2
18 τότε νόησον MA: τοῦτ’ ἐννοητέον GFHPN, τότε νοητέον conieio
19 οὐ secl. Mang. μεταβαλών GFHPN
20 μηδέπω Α
22 ἅλως ὡς Mang.: ἄλλως ὡς M, ἀλλ’ ὡς A ω in ras.), ἀλλοιώσεις G, ἀλλοιώσεις ὡς H2, ἅλως λ in ras. F2) ἄλλοι ὡς F, ἀλλοίως H1P, καὶ ἀλλοίως N

77.
11 sqq. cf. vol. II ad p. 68,14 et Orig. Homil. in lerem. XVIII
6 p. 247 (E. Klostermann, Archiv ür die Ausgabe der älteren christlichen Schriftsteller
1 3 p. 94. 95). 16—256,21 N fol. 152r: τί οῦν—ἀπαλειφθλναι.

78.
1 τοῦ om. M αὐτὸν] αὐτοῦ F1H1PN
2 φησὶν Η
4 ἀπ’] ἐπ’ F 4.
5 βελτιοῦσθαι GFHPN
5 τοιούτων om. GFHPN φαντασιούμενος GFHPN
6 ὁ] κύριος
6 GHP οὗ om. Α 6.
7 πρότερον ὡς ἐμέ GFHPN
9 τὴν om. N τῶν om. GFHP
10 τάξιν καὶ κόσμον GFHPN
10 ὑπερείσας Mang., sed cf. ἑ 158
13 ἀναγκαῖον MA, quo servato fort. leg. τὴν δέ ἀνάθεσιν
14 πᾶς
6 MA: πᾶσιν.
6 γὰρ ceteri N alterum
6 om. V ἀνάθεμα ’N
15 ἀνάθεμα GF1HPN, τὸ ἀνάθημα secl. Mang.
16 ἀναιροῦσιν AG καθαγίζουσαι Mang.
17 καλλιεροῦσαι M: καθιεροῦσαι Α (fort. recte), καλλιεργοῦσαι GFHPN αὐτῶν M, αὐτὸν A, αὑτῶν conicio
18 δὲ GFHP ἱστὰς εἰς τὰς FH1PN, τὰς Α
19 ἃ] τά G
21 ἀπαλιφῆναι Α φησιν ἄντικρυς
6 ἱερὸς λόγος GFHP: Μωυσῆς φησιν ἄντικρυς MA
22 στήσῃς Α ἀνθρωπίνων scripsi: ἀνθρώπων codd., ἀνθρωπείων coni. Mang.
23 κἄν] καὶ Α 23.
24 οὐκ οἴονται γὰρ (om. ἀλλά) Α
25 μόνον V τῆς τιμῆς F ὄντος M ἐπιλελησμένος P

79.
1 ἀποκλίνοντας (sed ἀποκ)ίναν̔́ ἃς etiam F) et ἐκτρεπομένους GFHP τῆς ἐπ’ ἀρετὴν ἀγούσης ὁδοῦ coni. Mang.
2 ἐξέθρεῦ̣εν FIIP αὐτῶν Turn.: αὐτῶ codd. post ἠνάγκασεν add. αὐτὸν F
3 ἐξοκεῖλαι Α: ἐξωκεῖλαι ceteri 3.
4 τοιγάρτοι- ἀνετέθη om. G
3 -ι ερικα-ασχεθεῖσα HP, -ι αρα-́ ατασχς͂θεῖσα F, περικαταγεῖσα conicio
4 post γυναῖκα add. καὶ Turn. τὰ ὀπίσω F
5 ἁλῶν GFHP γε ΜΑ: δέ ceteri
6 πρόσω τὰ MGF: πρόσωπα, πρόσω HP
7 δέ εἰσιν GFHP τὰ om. F κατά ἀρετάς M: ἀρετῆς, κτὰ τἀς ἀρετὰς ceteri
8 νότια HP, νῶτα A
9 καὶ νοῦ κενὴν] κινουμένην MA τούτοισι P, τούτου H
10 στήλη om. F ’ αὐτὴν MA, αὑτὴν conicio καταρρέουσα GFHP II βέβαια F
12 συνεχῆ GP
13 αὔαις MA, αὑτῆς conicio δὲ om. Turn. ἀγέννητον GFHP ἄτρεπτόν om. FHP
16 τό M: om. ceteri μόνου P 16.
17 δόγμα γυμνάζεσθαι Mang.: δόγμα ἶ αραγυμνάζεσθαι MA, παρά δόξαν (παράδοξα FP) γυμνάζεσθαι ceteri. παρὰ videtur dittographia vocis περὶ (lin. 16)
17 συνασκεῖσθαι MA: προσασκεῖσθαι ceteri, tum συμβίνει add. Α οὐχ ᾖ] οὐχὶ A 17.
18 οὐχ ᾖ—ἀλλ’ om. F ἤ πιαίνεται σώματα GHP
18 ἡ διάνοια FHP 18.
19 ἀνταγώνιστον G
19 φογύμναστος GFHP
20 ὥστε GFHP

80.
4 cf. ad p. 136,1.

81.
2 ἐχυρώτατον MHP: ὀχυρώτατον AF, ἰσχυρώτατον G
3 ἀναθήσει MA: ἀνατίθησι ceteri, τίθησι v τῶ θεῶ G 3.
4 εὔξομαι εὐχήν Turn.
3 εὔξω GFP(H1)
5 αὐτοῦ GFHP, tum τις addunt τὸν om. F 5.
6 ἀποδιδόναι διδοὺς P
6 δῶρον θεῶ HP ἐστὶν GFHP: ἐστὶ Μωυσῆς MA
7 ὁ εὐξάμενος GFHP
6 ἅγιος F ἀνάθεμα GFHP
8 ἔτι FHP, ἐστὶν G ἀνιαροῦ HP μοι HP
9 ἡ om. MA
11 οὐκ] οὐκ ἄν H(P1) μᾶλλον, ἀλλὰ Α: μάλα ἀλλὰ M, μᾶλλον ἀλλ’ ἢ ceteri, μᾶλλον ἢ per errorem Mang.
12 δ’ GH, γὰρ conicio
13 κενοπονεῖς GFHP
15 ἀναλαβοῦσα v θησομένη L
17 ποικίλης MA: ποικίλης καὶ καλῆς GF, καλῆς HP ἀγέλης om. G εἰ om. GFH1P γένη ὁ ἡγεμών Α
18 ὀλοφυρῇ γένος GFHP προστρεπομένη scripsi: προτρεπομένη codd., προτρεψομένη L2 (Vat. 379)
19 στήλας GFHP
20 εὐστόχως Α
22 ζάλην MA: ἀλητείαν GH2, ἀλήθειαν FH1P φίλωνος περὶ τοῦ θεοπέμπτους τοὺς ὀνείρους εἶναι subscribit G

Philo Judaeus De Somniis (lib. i-ii) 1

ed. Paul Wendland

Search the Perseus Catalog for:

Current edition First1KGreek

BOOK I.

Notes on the current edition

Stable identifiers